Basically it is this. Talking about mindfulness. You know, anger comes. Okay, anger comes, and this is the problem. Anger is the problem. So there is a way to fight with this. One is seeing the fault of the anger. You think and think and how bad it is, how it creates problems, how it destroys the world, all of that angle. That is one way. Another way, this I am stealing from Jamghon Kongtrul Lodro Thaye by the way, I better say this things. The other way is promoting the enemy of the anger, which is love and compassion. And we try to really think about love and compassion, talk about it, praise and read it, you know rap shoulder with people who have love and compassion. Whatever it takes basically. So you have two. There is another one good way, really good way, but difficult for the beginners, which is when the anger comes admitting it and really knowing it. That actually is the most economically, user friendly, what you call it, compact, very compact method. But this is difficult, very difficult, because we don’t have the habit of not doing anything. The moment the problem comes – this is why the shamata, shamata is one of the greatest method of not doing anything. You are just supposed to not do anything. Because if you do something – this is what Saraha said – if you do something you are stirring the muddy water. If you stir more it will become more. This is also the word ???, not doing anything basically. Just knowing. But this is difficult, this is very difficult. Not easy. Because mind has, our habit has so much tricks, it has learned lots of tricks. What it does, okay anger comes, okay anger is coming, and then you know. The moment you know you think: “Ah I know.” Right, “ah I know”, but that “ah I know” is actually, has already stolen your mindfulness. Because there is this ah, we call it sense of victory, you have been defeated by your sense of victory basically.