Thanks for your work. I have a few questions. In your book, you recommend that people who don't have a sense of reality, stable mental health shouldn't induce lucid dreaming? Yes, that's I'm going to this is a longer questions. I'll take it apart, so to speak as I go through it. That's a general recommendation. And I'm not the only one that talks about this Steven, the bearish others people who are really legitimate I think teachers are always a little bit interested concerned about people who may have any kind of depersonalization dissociative tendencies, because, you know, the practice itself is is a transition of identity, identity identification. And that kind of dislodging of identity sometimes can be destabilizing for people who don't have an established platform. I mean, Mark Epstein, no, I'm sorry, jack Engler. The Buddha psychiatrists famously put it with a jingle, you have to be somebody before you can be nobody. And this means that without a solid platform, instead of differentiation from identity, you get dissociation and so yes, lucid dreaming is not for everybody. It tends to self select people. Do it who have a kind of predilection predisposition, and they're usually ready for it. But every once in a while and we do a little surveys when I do my deeper dives, if people are having any questions, they should consult with their mental health healthcare provider. I've never come across a problem in my programs, because, again, people tend to self select. But you can you can run into some issues, anything that has this kind of power to transform. My friend Ryan Hurd writes about this really elegantly, you know, it's, it's not a panacea, anything that has this kind of transformative power. If it's not used properly, judiciously, it can backfire on you. The skillful means are not for everybody. So yes, you have to be just a teeny bit careful. So back to you. But some advanced, Buddhists affirm that they have arrived at a point that they don't distinguish between daytime, Daydream, and nightrain. That's true. But those advanced Buddhists are those who are able to transcend and include and not transcend, and exclude. And so in other words, they have enough of a stable identity structure. Or you could almost say at this level, the capacity to the structure where they don't have an issue with these kinds of transitions and realizing the dreamlike, fundamental, dreamlike nature. But you know, again, if you're not careful with it, Artie Lange, another very sensitive mystic, psychiatrists famously said, the mystic swims in the same ocean where the psychotic drowns. And I have a little bit of personal experience with this, you know, me, my sister is an institutionalized, schizophrenic. And we, when I grew up with her, I was probably closer on disposition to her than anybody else. I mean, my sister and I were super close. And I think when I had some of the issues that we're sharing, was ex question, am I, in my 20s, I actually was able to find locate, have a community, whatever that in a certain way really did save me, my sister didn't, and my sister lost it. And maybe I found it, I have to be very careful saying these sorts of things. But we're talking about really powerful transformative means here, and we have to be a little bit careful, especially when you enter things like Tantra virginiana, which dream yoga, by the way, is a subset. And so therefore, we have to be a little bit go into this with a little bit of openness. So the people who do this, as you say, there, they don't distinguish between they and dream. That's because they're stable enough, they don't have an issue with it. Here's another case in point, another example, there's actually a syndrome now with virtual reality. And I've experienced this a little bit, it's called alternative world syndrome. I experience it, when I've spent hours in VR, when you take the VR set off, it's really unsettling, you know, I just spent two hours in this alternate reality. And I take the headset off, and it's like, I'm scrambled for a while. And, you know, I came out more or less, okay, but there is this thing, now a diagnosis alternative world syndrome, where people can get lost in these alternate realities, if they don't have a fundamental self relative self sense. And so therefore, this is super important. Fundamentally, there's nothing wrong with ego. Ego is just a particular form of development. What happens with ego and again, this is connected to the fear issue, that's ego and fear are connected, and they have a very viable place on the path.