I went to while hula rappeler, while Paula wrote a book called what the Buddha taught to get the official and official definition. And here's what he says, what we call AI, or being is only a combination of physical and mental aggregates. And again, those are the skandhas form, perception, feeling, mental formations, consciousness, which are working together interdependently, in a flux of momentary change within the law of cause and effect. And there is nothing permanent, everlasting, unchanging, and eternal, in the whole of existence. What there is, then is just dependent co arising. Because this happens, that happens, though it's never so simple is one cause and one effect. The closer you look at existence, the deeper you appear, the more complicated and amazing it is. Remember, when I was studying biology, on my way to becoming a nurse, I was just amazed at what an incredible Rube Goldberg Machine living beings are the processes that go on within ourselves, our level of complexity, that's just absolutely astounding. And when you've understood one level, great, because there's more levels down beneath it. It just, it's like some sort of fractal nightmare. It's really everything that we think we know about reality is so crude and simplistic, and so completely separate from the real truth. It's like it's I've said before, it's like a child's crayon drawings pinned up on the refrigerator. And of all those things, our belief in some sort of self is really a classic example. So then it leads you to ask well, okay, right, right. The self isn't the way I'm picturing it, in my mind, but but there's something what is the sense I have of a self? What is the sense of other people that other people have, that I'm a person. And I've sometimes tried to explain that in, you know, introductory talks and whatnot, with the metaphor of an eddy in a stream. So you've got a stream flowing past, and let's say there's a bush or a tree on the bank, and it's dipping down there's a twig dipping dipping down into the water, and right there with the stream goes by that forms little Eddy, you know, and I can point to it and say, Look, there's a little Whirlpool there about that. And there is there is something there, but what is it is it a thing, the water in it is is moving through at the rate of whatever rate the stream is going, if the twig moves, the eddy changes if the tree is cut down, there is no Edie. This is self of ours, whatever it is, is totally contingent. Our existence, as the Buddha often pointed out, is contingent on our taking our next breath, stop the breathing. Boom, it's gone. I did some reading. Part of this book why Buddhism is true is Robert Wright interviewing Joseph Goldstein. Joseph Goldstein is of a person a teacher who studied with a John Cha, tie Thai forest Master, who we'll get into later. He trained as a monk in the Thai forest tradition, and later became one of the founders of the insight meditation center in Barre, Massachusetts. He has been practicing since 1975, with teachers in the Terra vodun and the Tibetan traditions, has written some books. And he he's really good on this whole question of sort of understanding what we mean by a self and one of his examples is a rainbow. We can definitely see a rainbow. There it is. It's pretty amazing. But you can't pick it up. It's just an artifact. Light refracted through water droplets. And it's temporary. It's not going to last. But the example he gives I like the best is the Big Dipper. And I'm going to read from that. This is in an interview his interview with Robert Wright.