1 00:00:08,060 --> 00:00:14,060 Thank you for everyone joining us today. It's very nice to see your faces and to meet you virtually. 2 00:00:14,060 --> 00:00:21,560 I feel very honoured to be in your presence. Some of my work dovetails very much with some of your work. 3 00:00:21,560 --> 00:00:28,850 And so please correct me or raise any issues that you see with what I'm presenting today. 4 00:00:28,850 --> 00:00:39,050 This presentation is a kind of a beginning work on devotional literature and stemming from what my dissertation work was, 5 00:00:39,050 --> 00:00:49,410 was really looking at how devotion functions philosophically and epistemologically for the Naghma tradition. 6 00:00:49,410 --> 00:01:05,660 And I did that looking through several four one foundational practises, Ninjago practises, and especially how it is used within Guri Yoga. 7 00:01:05,660 --> 00:01:15,170 Let me NLG or practises and trying to understand what devotion really is for the Tibetan tradition. 8 00:01:15,170 --> 00:01:20,390 So this work kind of just moves from that a little bit in trying to start to explore 9 00:01:20,390 --> 00:01:29,470 how we can look at devotional literature maybe as a whole for Tibetan Buddhism. 10 00:01:29,470 --> 00:01:34,940 And so just to give you a little skewed skip. 11 00:01:34,940 --> 00:01:39,530 So today, we're going to look at three different text. 12 00:01:39,530 --> 00:01:51,710 Two are by the third DOJ option, Jack Tim Venema 19th century and really touching upon excerpts found within these texts on his teacher, 13 00:01:51,710 --> 00:02:04,910 Jaime Rankins, a wonderful also 19th century. And so just for an introduction, the third Gyptian, he was Lenio, holder of the launching Neme Tech. 14 00:02:04,910 --> 00:02:14,840 And about the eight at the age of eight years old, patcher reemphasise Shay heard him speak and told Junkins they won't go about the student. 15 00:02:14,840 --> 00:02:18,860 And so put them to into contact Junkins. 16 00:02:18,860 --> 00:02:29,600 A one poll is recognised at the age of 12 by as a tazi Kenshin jump on them came to me. 17 00:02:29,600 --> 00:02:32,860 And he's also. 18 00:02:32,860 --> 00:02:41,320 Described as being a reincarnation of Jemmy Hlinka and whether that recognition was during his life or after his life is still in question. 19 00:02:41,320 --> 00:02:49,180 But he also holds a special place for the English tradition and also. 20 00:02:49,180 --> 00:02:54,730 An important influencer for the remain movement. So those are kind of them. 21 00:02:54,730 --> 00:03:03,190 That's the main relationship and for devotion, I'm going to look at our highlights for today. 22 00:03:03,190 --> 00:03:06,340 And in doing so, we'll look at three different texts. 23 00:03:06,340 --> 00:03:13,330 The first one is a commentary by the third DOJ option on Guru Yoga call Lomé Nilgiri, Gachet, HRC. 24 00:03:13,330 --> 00:03:19,300 So numb, soothing soul creep to Chow drooped. Quantic Peltier. 25 00:03:19,300 --> 00:03:29,670 And so there's a few points. The attacks where the third DOJ option is really exploring or sharing stories about Jumia and can say one post. 26 00:03:29,670 --> 00:03:34,600 Some of them are miracle stories. One in particular is junkins. 27 00:03:34,600 --> 00:03:40,900 A oneko is sitting outside in the cold and it's snowing and the snow is melting. 28 00:03:40,900 --> 00:03:43,630 And so he's telling this miracle story. 29 00:03:43,630 --> 00:03:55,690 And then other points in the text, he's also giving commentary on how can say one, pose qualities, mirror Buddha qualities and so forth. 30 00:03:55,690 --> 00:03:59,370 The second text I'm going to look at is he. 31 00:03:59,370 --> 00:04:10,330 You'll you look in Gimbal, Monju, Suryadarma, Tom, Matrah Shuk, you took some JoPa shifting to Galway Tair, 32 00:04:10,330 --> 00:04:17,020 which is really recalling past lives for I mean, you can say one pole. 33 00:04:17,020 --> 00:04:23,140 I'm just beginning to translate this text so I don't have a lot to share on it. 34 00:04:23,140 --> 00:04:35,330 But what I do have translated, I want to share with you to show how we can see some characteristics in this text and how it also mirrors 35 00:04:35,330 --> 00:04:44,320 the practises of Morioka and how that their dilution is connecting his teacher to Boota qualities. 36 00:04:44,320 --> 00:04:52,780 And then finally, my last texts and I'm going to touch on is by Lone Jinpa as a lama young tickets sold up deucy trin soke, 37 00:04:52,780 --> 00:05:03,700 which is really a supplication prayer. He's praying to the Linnean Man Masters and praying for to have his own realisation. 38 00:05:03,700 --> 00:05:08,200 And I chose this one simply because I translated this one as well. 39 00:05:08,200 --> 00:05:12,670 So I thought it was a nice way to kind of in the presentation. 40 00:05:12,670 --> 00:05:17,530 So those are the three texts that we're going to look at today just to kind of get an opening, 41 00:05:17,530 --> 00:05:26,300 an introduction to how we might conceive or constitute devotional literature for the Tibetan tradition. 42 00:05:26,300 --> 00:05:29,680 And so just to look at the question, 43 00:05:29,680 --> 00:05:39,910 I'm asking this question primarily because from what I have seen so far and understanding categories of Tibetan literature that we don't formally see, 44 00:05:39,910 --> 00:05:43,480 I see a category called devotional literature. 45 00:05:43,480 --> 00:05:58,120 There's one for one example, Hosie Cabazon in Tibetan Literature gives an outline to try to help the readers navigate through that work. 46 00:05:58,120 --> 00:06:00,100 These different categories. 47 00:06:00,100 --> 00:06:12,520 And so we have some that we might kind of instinctively see as devotional literature and some maybe that we would not consider so quickly, 48 00:06:12,520 --> 00:06:21,790 such as long life prayers or, you know, sometimes we might think consider a song to be devotional. 49 00:06:21,790 --> 00:06:29,510 There can be also other intentions or readings of those text and having other purposes. 50 00:06:29,510 --> 00:06:43,900 But oftentimes we see that, you know, text and literature were written to help raise devotion for Tibetan Buddhists within the tradition. 51 00:06:43,900 --> 00:06:53,770 And then also, I want to point out that we have certain categories that might also contain other types of literature within them. 52 00:06:53,770 --> 00:07:04,240 So Dr. Rustler's work in one of her articles in the Life writing series, it was one of your conferences at Oxford. 53 00:07:04,240 --> 00:07:15,430 She speaks about how there may be smaller or other texts within a autobiography or a biography like a sold for a song or something. 54 00:07:15,430 --> 00:07:27,070 And so within even a piece of work, we find other types of work that we can consider or might consider as devotional or what is what is it? 55 00:07:27,070 --> 00:07:31,990 What is it doing for the reader? What is it doing for the author? And so on. 56 00:07:31,990 --> 00:07:43,150 So I just want to bring up that. When we look at these categories, we don't necessarily seise devotional literature for faith literature. 57 00:07:43,150 --> 00:07:48,070 So that's why I raised this question of how do we constitute something as a devotional 58 00:07:48,070 --> 00:07:56,080 literature if we're not seeing that category being presented from the Tibetan tradition itself. 59 00:07:56,080 --> 00:08:07,630 And so to kind of move forward on this understanding. Here are some examples of what we might conceive as devotional literature, right, sold up. 60 00:08:07,630 --> 00:08:16,540 Verse eulogies, sometimes liberation stories, non Tar's might be considered written to raise faith for the reader. 61 00:08:16,540 --> 00:08:22,030 Long life prayers are praising to the lineage masters. 62 00:08:22,030 --> 00:08:32,830 And I also want to raise our understanding of devotion that it may not necessarily just be for religiosity or connexion, and that's in that sphere. 63 00:08:32,830 --> 00:08:40,870 But also we can understand devotion to political or social or even economic. 64 00:08:40,870 --> 00:08:42,160 Connexion that we see. 65 00:08:42,160 --> 00:08:54,460 So when we look at the word devotion from a Tibetan understanding that this may cover a broader range than what we first understand, 66 00:08:54,460 --> 00:09:02,080 devotion to be in relationship to only religion. 67 00:09:02,080 --> 00:09:06,820 So to begin this understanding of devotional literature, 68 00:09:06,820 --> 00:09:15,430 I define devotional literature as a piece of work or an excerpt of work that has a potential to cultivate devotion for the reader. 69 00:09:15,430 --> 00:09:24,330 We sometimes we see it for the author itself. But I think that there are texts also operating for the reader. 70 00:09:24,330 --> 00:09:35,200 And in this way, I am borrowing from theories of Rossett theory and how Rossow was written for the reader. 71 00:09:35,200 --> 00:09:44,620 So as an Botten, IKEA devotional literature is similar to how Rossell refers to an actual experience and hence cannot be belong to a character. 72 00:09:44,620 --> 00:09:50,060 The whole purpose of literature is to in is the enjoyment of Rozz. 73 00:09:50,060 --> 00:09:56,050 And so it can only belong to the viewing or reading subject. And that's from a the reader. 74 00:09:56,050 --> 00:10:08,480 And so I guess what I want to bring up for this is that the act of reading for a reader in text is performance, 75 00:10:08,480 --> 00:10:17,380 that there is something occurring for the reader. There is a connexion happening from the reader with the material in the text. 76 00:10:17,380 --> 00:10:27,760 And that connexion may also extend to other elements that are not expressed in the literature itself. 77 00:10:27,760 --> 00:10:34,930 And then also within that as its performance and necessarily it is embodied. 78 00:10:34,930 --> 00:10:45,310 It also may or may not raise up these ideas or experiences of emotion or affect or something else. 79 00:10:45,310 --> 00:10:54,280 And I hesitate to think that the intention of devotional literature is to bring up 80 00:10:54,280 --> 00:11:00,700 emotion because emotion is not really something that is cultivated for Buddhist paths. 81 00:11:00,700 --> 00:11:02,920 It's not something that's helpful. 82 00:11:02,920 --> 00:11:12,010 And as we will see later, devotion is considered as the key element for many tantric practises, especially guri yoga. 83 00:11:12,010 --> 00:11:20,680 That one must have devotion. One must cultivate devotion to realise Buddhahood for tantric practises. 84 00:11:20,680 --> 00:11:26,890 And so we have to start to dissect this understanding that devotion is necessarily emotional. 85 00:11:26,890 --> 00:11:35,080 That it may. It may not be. It may be. But that's not the end result, that there is something more occurring for that individual. 86 00:11:35,080 --> 00:11:46,310 And so in that way, devotion. Does not equate to some sort of emotion. 87 00:11:46,310 --> 00:11:50,330 So, again, just to kind of help us understand where we're going. 88 00:11:50,330 --> 00:11:58,460 Devotion does not imply an emotion, right? We don't have a Tibetan epistemological carrot category. 89 00:11:58,460 --> 00:12:06,050 Devotion is not newin drip or a shade drip. It is a it is a mental state for Obbie, Dharma. 90 00:12:06,050 --> 00:12:11,520 But it is not something that is considered to be. 91 00:12:11,520 --> 00:12:17,400 Afflicted. Also, devotions, signals, connexion between the reader and content, 92 00:12:17,400 --> 00:12:24,000 which represents practise or lineage or a social context, political context, et cetera. 93 00:12:24,000 --> 00:12:28,710 And then lastly, a devotional connexion does affect the reader. 94 00:12:28,710 --> 00:12:36,150 There is some sort of experience that is that is occurring for the reader, him or herself. 95 00:12:36,150 --> 00:12:45,690 And sometimes his affect can include qualities such as weeping or a heart opening sensation or even a knowing quality. 96 00:12:45,690 --> 00:12:56,550 So I am going to even suggest that devotion is a knowing quality for whether it's a reader in the for the literature or in practise itself. 97 00:12:56,550 --> 00:13:08,270 Because as we've seen for a gallery, yoga practises, devotion leads to this knowing. 98 00:13:08,270 --> 00:13:19,190 So I really want to break apart the entomology of devotion, the Tibetan word Mugu Millthorpe itself, as we see it in the six to Chimayo. 99 00:13:19,190 --> 00:13:26,930 It's a verb and can be equated to the word confidence UK or a mind that aspires. 100 00:13:26,930 --> 00:13:35,120 And it's a subdivision of the five object determining mental factors as possessing knowledge for the Dharma, 101 00:13:35,120 --> 00:13:40,460 which apprehends only an actual thing and is not distracted by another object. 102 00:13:40,460 --> 00:13:49,400 So in the context of guru yoga practises is the meditator is focussing on his meditational object, 103 00:13:49,400 --> 00:13:59,090 which is a deity, which is also one's teacher or master in the aspects of a deity. 104 00:13:59,090 --> 00:14:05,480 And so there's a there's a focus. There's the meditator is not wandering away. 105 00:14:05,480 --> 00:14:10,850 But this really focussed on the meditation object, which can, you know, 106 00:14:10,850 --> 00:14:23,330 we see to be dualistic in creation stage practises, but can also, from what I suggest in my dissertation, 107 00:14:23,330 --> 00:14:38,420 that that dualistic focus of meditator onto an object, those that dualism can or may dissolve in that there is this for the completion stage practise. 108 00:14:38,420 --> 00:14:46,850 And there is a there is a knowing quality that continues afterwards and may or may not be dualistic. 109 00:14:46,850 --> 00:14:53,150 So we see Mopar to really be a focus for the mind. 110 00:14:53,150 --> 00:15:05,800 That is not necessarily how we might consider devotion to be in a Judeo Christian Christian context or this idea of. 111 00:15:05,800 --> 00:15:09,580 Maybe blindly or just following after something. 112 00:15:09,580 --> 00:15:17,260 But there's a real knowing quality for the meditator that there's there's some experience and some. 113 00:15:17,260 --> 00:15:25,300 Familiar charity with the object itself. And because of that familiarity and knowing it focuses is interested. 114 00:15:25,300 --> 00:15:35,360 So I've translated Mopar for as interest to kind of demonstrate that quality. 115 00:15:35,360 --> 00:15:43,660 So that's the first half. McGoo. And for the second half. 116 00:15:43,660 --> 00:15:49,570 Gupta. Gupta is. Can be defined as paying respect with a clear mind. 117 00:15:49,570 --> 00:15:56,020 It is the word which connotes the placing of oneself in a lower position. 118 00:15:56,020 --> 00:16:06,070 Sometimes, I think also in contemporary context, the idea of respect or being a student is taken as lesser than. 119 00:16:06,070 --> 00:16:13,840 But it's really just connoting a connexion between a student and a master where the student understands that 120 00:16:13,840 --> 00:16:23,940 the master is offering something that the student is wanting to receive and that this also that the master is. 121 00:16:23,940 --> 00:16:30,510 Emulating qualities that the student also aspires to have and to be. 122 00:16:30,510 --> 00:16:37,140 And so this part of the word, I suggest suggests a connexion. 123 00:16:37,140 --> 00:16:43,740 So there's a connecter connexion and an interest. When we talk about devotion in the Tibetan tradition. 124 00:16:43,740 --> 00:16:51,480 So I want to take this understanding of Mugu into our understanding of devotional literature. 125 00:16:51,480 --> 00:17:01,080 So when is it we see a respectful connexion, an interest between the author and his material? 126 00:17:01,080 --> 00:17:10,130 When do we see a connexion, an interest between the reader and the material and what the material represents? 127 00:17:10,130 --> 00:17:21,860 On a larger scale. So this is how I start to look at some of these pieces of literature and understanding how it is. 128 00:17:21,860 --> 00:17:33,280 It is devotional for the Tibetan tradition. And so for my first scuse me. 129 00:17:33,280 --> 00:17:39,160 Quote, This one comes from the Guru yoga commentary and third, though, 130 00:17:39,160 --> 00:17:45,520 Gyptian starts off as for as long as the face of Junkins a Wankel abides and samsara, 131 00:17:45,520 --> 00:17:50,500 the prophecy stated that no one would need to fear barbarians in Tibet. 132 00:17:50,500 --> 00:17:52,260 And I'll let you kind of read the rest of it. 133 00:17:52,260 --> 00:17:59,400 And I'm going to skip down to the bottom of it just to spare you from reading even a moment of your capacity to pray. 134 00:17:59,400 --> 00:18:08,040 It's done a cause except through wearing my face comes as a great blessing where difficult does not arise and not as a small blessing. 135 00:18:08,040 --> 00:18:11,910 So this one's coming from a guru yoga practise guru. 136 00:18:11,910 --> 00:18:23,400 Yoga practises when a meditator is said to see the face of the deity or see the face of the teacher as mean that they've 137 00:18:23,400 --> 00:18:34,080 had some sort of experience of realisation and knowing of what is being represented by that face or that of Buddhahood. 138 00:18:34,080 --> 00:18:42,600 And so here we see the third Egyptian mentioned is so for as long as someone is seeing the face of Joan Kinsey Oneko, 139 00:18:42,600 --> 00:18:49,620 I suggest alluding to the idea of being in that state of devotion, 140 00:18:49,620 --> 00:18:58,440 as it's understood for guru yoga and connecting into the wisdom that is manifesting through the aspects of genuine can, 141 00:18:58,440 --> 00:19:07,660 say, one poet as a deity in glory, yoga. And then so there's the meditator is. 142 00:19:07,660 --> 00:19:21,970 Connecting to that in that moment that they are no longer in some Sara and receive these great blessings and will not have difficulties. 143 00:19:21,970 --> 00:19:29,050 So right away we are seeing connexions between the guru yoga tantric practises 144 00:19:29,050 --> 00:19:35,540 and what those type tantric practises are trying to connect this student. 145 00:19:35,540 --> 00:19:44,300 To the meditation object, and it's all being done through this devotional connexion in relationship to their master. 146 00:19:44,300 --> 00:19:51,710 John Muir and Kinsey Oneko for the third Doderer option. So here I start to see this in this passage, 147 00:19:51,710 --> 00:19:59,280 but also throughout this commentary on GOURI yoga and how he's bringing up Jumia and Kinzie 148 00:19:59,280 --> 00:20:07,610 Oneko and how they are really trying to connect the reader into something larger through this, 149 00:20:07,610 --> 00:20:22,270 through genuine Kinzie. So that excerpt from the Guru Yoga practise, we see it's devotional. 150 00:20:22,270 --> 00:20:33,870 The third Egyptian is remembering his his teacher. He's saying that whenever one remembers the face of German kids, a Wang Po. 151 00:20:33,870 --> 00:20:43,450 There isn't there. There is no pain. There is no sum, Sara. And so it is clearly an expression of devotion and connexion. 152 00:20:43,450 --> 00:20:53,140 But yet this these passages are situated within a larger text, which is a commentary on unglue yoga. 153 00:20:53,140 --> 00:21:01,030 So we would see the name of the text not necessarily titled devotional literature, as we notice. 154 00:21:01,030 --> 00:21:04,790 There is we don't see a category of devotional literature, 155 00:21:04,790 --> 00:21:12,670 but yet here we have excerpts found within the text that are clearly expressing just that, that connexion and relationship. 156 00:21:12,670 --> 00:21:30,470 And so we could. May understand this to be an entirety of devotional literature or we see smaller pieces within that. 157 00:21:30,470 --> 00:21:39,390 And we've got to go on to our next passage. So this one is from the. 158 00:21:39,390 --> 00:21:47,300 Recalling the past lives of genuine, a one poll by the third Gyptian. 159 00:21:47,300 --> 00:21:48,530 And here, my teacher, 160 00:21:48,530 --> 00:21:59,330 Monju Srey yay in space Sebou to teach youths climb to the peak of the mountains of the two accumulations and then in the skip a little bit. 161 00:21:59,330 --> 00:22:10,730 But just to show how it's really starting to describe this same sort of landscape and imagery that occurs within a guru yoga practise. 162 00:22:10,730 --> 00:22:22,310 Right. The the the text itself starts to elaborate upon the landscape and what the meditation object starts to look like. 163 00:22:22,310 --> 00:22:26,450 So here we have John. You can say Wong Po. He's sitting there. 164 00:22:26,450 --> 00:22:34,040 He was born from an ocean of compassion. He's at his kindness, draws in the mind. 165 00:22:34,040 --> 00:22:42,800 One is joyous when they see this Gizzi, Jaime and kids, they won't post sitting like this. 166 00:22:42,800 --> 00:22:46,610 Everything turns to beautiful songs, 167 00:22:46,610 --> 00:23:00,860 and immediately the reader is transformed into a new landscape and a new sort of affect that's occurring from the text itself. 168 00:23:00,860 --> 00:23:11,440 So by. Giving German Kinzie once post name, there's a connexion to him and what he represents. 169 00:23:11,440 --> 00:23:16,300 And then also on another level with a satirical, 170 00:23:16,300 --> 00:23:29,090 logical connexion that the reader may be able to connect into these other aspects that are similar to the yoga practises. 171 00:23:29,090 --> 00:23:34,070 So the author connects these two together for the reader before it continues this week. 172 00:23:34,070 --> 00:23:45,820 Ajemian Kinzie, one post praises. And so generating faith and devotion. 173 00:23:45,820 --> 00:23:53,080 I just want to say many texts are written with an intention to generate faith and devotion. 174 00:23:53,080 --> 00:23:59,780 And Dr. Rosler, in the same article I was mentioning about life writings, 175 00:23:59,780 --> 00:24:06,130 that the texts mirror a specific type of knowing, knowing of enlightenment and Buddhahood. 176 00:24:06,130 --> 00:24:14,350 And so as masters and lineage holders and particular persons are qualified with good traits, readers connect with a religious message. 177 00:24:14,350 --> 00:24:20,730 So and I also would want to suggest that it may not always be a religious message. 178 00:24:20,730 --> 00:24:28,000 There also may be social and political connexions that are occurring through these text. 179 00:24:28,000 --> 00:24:35,300 Whether it's we might see. And affiliation or. 180 00:24:35,300 --> 00:24:41,240 Allegiance to a particular lineage that is not for me to answer necessarily, 181 00:24:41,240 --> 00:24:51,240 but I think it's something to start to look at and incorporate into understanding devotional literature. 182 00:24:51,240 --> 00:25:00,340 And different aspects of that. And so. 183 00:25:00,340 --> 00:25:08,460 I'm going to finish with Loan Temper's. Excerpts from his club, Banks of Blessings. 184 00:25:08,460 --> 00:25:14,670 A prayer so long, a young tick. And this is just the first two verses out of that one. 185 00:25:14,670 --> 00:25:21,870 And I'll just read it. Omar, whom beginning enlist protector, someone to buy a dress amount of Audry, please love me. 186 00:25:21,870 --> 00:25:30,510 Bless me. So I may now realise the self reason risen my nature luminous, essential meaning, infinite peace and ruthless spontaneous conkers. 187 00:25:30,510 --> 00:25:35,100 Please love me. Bless me. So I may now see the self luminous wisdom. 188 00:25:35,100 --> 00:25:47,520 Great light. This prayer goes on for several pages and each verse is paying homage to a particular lineage master of the Nygma tradition and then 189 00:25:47,520 --> 00:25:57,930 asking for the power and the blessings to realise a characteristic or an aspect of Buddhahood as understood by the Nygma tradition. 190 00:25:57,930 --> 00:26:11,820 And so I think this this prayer really lights upon the connexions and what occurs for devotional literature and understanding that there is a. 191 00:26:11,820 --> 00:26:23,040 A connexion and a respect of understanding, wanting to reach out and receive something from. 192 00:26:23,040 --> 00:26:29,220 Uh. The lineage masters or aspects of Buddhahood. 193 00:26:29,220 --> 00:26:39,200 And it's done so through this. These words like 2K I translated here, love me as a tuk tuk J. 194 00:26:39,200 --> 00:26:47,220 And to really to show that there's this kind of there's really a heartfelt connexion occurring here for Long Shimbo. 195 00:26:47,220 --> 00:26:51,840 But I even would suggest that for the reader, as they're reciting it for themselves, 196 00:26:51,840 --> 00:27:02,610 that it's the performing quality of the prayer is allowing the reader to connect into. 197 00:27:02,610 --> 00:27:05,970 Some sort of affective or. 198 00:27:05,970 --> 00:27:20,410 Some sort of medium that allows them to open into these states of realisation or something similar to that there's aspiring to do. 199 00:27:20,410 --> 00:27:26,090 And so I think when we look at literature or we look at specific types of literature within 200 00:27:26,090 --> 00:27:34,360 the Tibetan tradition and understanding that how devotion functions for the lineage itself, 201 00:27:34,360 --> 00:27:36,680 for the for the tradition itself, 202 00:27:36,680 --> 00:27:47,870 that we can start to see how connecting might happen in these pieces of literature that is also similar to the tantric practises, 203 00:27:47,870 --> 00:27:53,240 such as who are yoga. So I think I'll finish there. 204 00:27:53,240 --> 00:28:00,010 I'm sure I'm happy to hear any comments or suggestions or questions. 205 00:28:00,010 --> 00:28:05,330 And I just want you to know this is some very preliminary research on devotional literature as a whole. 206 00:28:05,330 --> 00:28:26,057 So thank you so much for listening.