So, we come down to the end of this week's theme, which is ourselves. And I'd like to tell you of a somewhat famous quote by a Japanese Zen master named Dogan. And it has he want to quote two sentences that have this dual nature of Buddhist practice two processes. So, he says, to study Buddhism is to study the self. To study the self, is to forget the self. Those are the two I want to emphasize, he continues to say, something like to forget the self is to be awakened by all beings, to be confirmed by all beings. And but this idea that one can still learn to study oneself and in the process, forget oneself, one can practice with oneself work and work and observe and be present for oneself. And at the same time, that process is that of forgetting ourselves. And this dual nature might sound paradoxical or contradictory. But as I've been saying, lately, there are a number of things that humans do, that have that dual nature. And one of them is hospitality, that we both act, we energetically and fully engage in the process of being host, while simultaneously putting some of our own desires for ourselves aside, so we can be the good hosts for and care for someone else. That same movement is present with respect, with generosity and perhaps with a healthy love, that when we love someone, that, you know, if we want to express it, and act on it, and in some healthy, appropriate ways, there's also kind of a letting go of self in the process, hopefully, it's not about just my own needs, desires, pleasures, feelings, but it's also about the other person and caring for that person. So going a little bit putting oneself aside, and this dual nature of engaging in practice, in a practice that is, to some degree, studying ourselves. And then in the process for getting ourselves. I think it's a beautiful kind of expression of, of, of have the movement of practice. And there's a number of ways that this can work. And one is that first, I want to say that sometimes because meditation practice, mindfulness practice, has a kind of self reference, you know, like, we're paying attention to our own breathing, or paying attention to our body sensations, or thoughts. And meditation, we often close our eyes with just with our own experience, it's very easy for that, to be confused with self consciousness, and in extreme situations, even narcissism, that an excessive preoccupation with oneself. putting oneself is every little detail of ourselves is so impactful, and meaningful and important, and says always says something about ourselves has something about defining ourselves or judging ourselves or proving ourselves or we need to be someone comparing ourselves to others. So it can so there's little bit dangerous, this mindfulness practice if we bring a lot of self along. But to turn the attention to do the practice of mindfulness, moment by moment, in a meditation, maybe just being with the inner experience, the breathing, the body, the thoughts, the is all settling at everything, focusing on it. To do it, well, to really well means to really give yourself over to it. So there's not much room for distractions. If we kind of sit down laxa days, sickly, a lot of distractions, a lot of our concerns can come pouring in. But if we sit down to practice in a really in a relaxed way, but dedicated way, like this is important. This is in clearly what I'm going to do in the beginning of meditation to kind of actually affirm that this is what I'm doing now. Not don't sit down casually and just let the mind continue to think. But this clarity of really giving oneself over to the meditation practice to the present moment. What that does, is it takes some of the energy of attention away from our self preoccupations, self concerns, self ruminations that we have