So, I'll just kind of come back to talk about this passage a little bit. Now, I'm sure most of you are familiar with these meditations before Johanna's, formless attainments and the cessation of perception of feeling. So these are the kind of main sort of core very profound attainments of Samadhi that would have realized and taught during his life and were part of this teaching and practice of these nine specified attainments here, the first forge hammers the most central so these always find a place in the Noble Eightfold Path in the five areas, five ballers, seven awakening factors threefold training, basically anywhere that the Buddha gave a overarching teaching on his practice, he always included the four Johanna's and so these are regarded as a state where the mind is free from hindrances. And so because the mind is free from hindrances, then you can see the nature of reality very clearly. And so this is how that those meditation states work. The formless attainments build on those form Johanna's. And the classical description of them says that they essentially have the same mental factors as the fourth jhana. So they have the same they have mindfulness, equanimity, and so on. But they also that they reflect but the state itself, the state of meditation becomes more and more refined with those factors through infinite space, infinite consciousness, the form jhānas. So what's usually known as the form jhānas, or Rupa jhānas, are known as four form jhānas. Because there is present in those some kind of echo of a material, presence or material phenomenon. Typically, this is the light which these days we will call the nimitta, in meditation. And so when we see a nimitta, in meditation, we see a light then in Pāli, this is called a Rupa. And it is has it's not, it's not material in the sense of existing in the material world, but it's material in the sense that it has, it's a person, it's an inner perception, a mental perception of material qualities. This is one of the fundamental distinctions between the idea of Rupa, as in Buddhism, and the idea of matter or form as considered in Western philosophy. So in Buddhism, I'm not sure exactly on this point, how the other Indian philosophies play out, it'd be interesting to see whether they're similar to Buddhism in this regard. But certainly in Buddhism, or form can be perceived Rupa Kenda can be perceived entirely in the mind. So if you imagine, say, a house, or a camel, in your mind, then this is Rupa and it belongs to the robot Kanda because it has material properties, such as color, or shape or position. So even though it doesn't actually correspond to anything physically, and so this is also called sukha, Māra, Rupa our subtle form. So in these form jhānas, there is this sukha Rupa or subtle form, which typically is the subjective experience of a light, which is a reflection or an echo of the meditation which brought you into that state. And so usually that's these days is called a nimitta. Although in the Sutras, the word nimitta doesn't actually mean that the word nimitta has a different sense in the sutras in the sutras with nimitta means an aspect of experience, which you pay attention to, in order to promote the growth of similar kinds of properties. For example, the summit, the summit in nimitta is the sign of tranquility. And what that means is that you pay attention to things in your mind that help your mind become more tranquil, or the pug Gohan nimitta. is a sign of exertion. So you pay attention to things that tend to uplift or make you make you stronger and make you more energetic. And then that gives rise to those properties. So this is what the word nimitta means in the sutras, it's quite a subtle kind of sense. And it doesn't really correspond exactly to like, to sort of a readily available concept in modern meditation studies. But that's generally speaking, but the word nimitta means in meditation contexts in the sutras. So I'm explaining all of this because it is a point of confusion. And it's important that when you hear different meditation teachers talking about these things, that you understand what it is that they're actually talking about, obviously, has changed meanings over time, that's not a problem. But just we want to understand what someone's actually referring to in that particular case. So to come back to our text, first form a jhānas. So these are profound states of stillness of mind. And their profundity is echoed in this context, as in so many other contexts, by showing how close it is to the Buddha's experience of peri nibbāna. Elsewhere, the four jhānas are called deva dhamma de parte de, sorry, they have a dhamma and nibbāna and nibbāna in this very life, for that same reason, because the mind is so pure and so clear that the experience is very close to that of nibbāna. And so the Buddha is demonstrating this here. And I think this demonstration has a few purposes. I think that it is showing the importance of these meditations in Buddhism. And I think it's also reinforcing for the wooden heart. The fact that his own mental faculties, undimmed even as he draws so close to his death, and so his body was falling apart, but his mastery of the mind was unaffected. The formless attainments are therefore called in Buddha in early Buddhism, these are called a asanas or dimensions when I Aetna is literally something that is stretched out, so a dimension or a field. And so these dimensions of infinite space and so on, are essentially what is left behind when that Rupa disappears. So if you have a perception of light in your meditation, which the sutta is called, oh, Bahasa or pasa, then that disappears. And the empty space where that light was, is the dimension of infinite space. Getting very bit weird here, right? These are getting very subtle states of meditation, and they're getting a bit weird. Then infinite consciousness is where even the perception of that infinite space disappears. And there's only the consciousness that was aware of infinite space. And this idea of infinite consciousness was a pre Buddhist concept, we find that mentioned explicitly, and the teachings of Yasmin valkia, in the Brihadaranyaka, in his his discourse with his wife, i tre and he refers to the brahman which is the cosmic Atman, as being the Ananda and when Jana and the infinite consciousness, so for him, this stage was, was the goal of the spiritual life, the the realization that he was practicing for. The Buddha, of course, rejected this idea, beyond infinite consciousness, then when that consciousness goes in, there's just nothingness. And there's just that perception of the infinite nothingness. And then when not even that perception is still there, but there's not also not quite not perception, right, then we call this neither perception nor non perception. And so, this is all getting very, very abstruse. And finally, then when that last bit of perception goes completely, that we call this a cessation of perception of feeling, and that experience of the cessation of perception of feeling is the most profound of all meditation states. And it is one that is essentially the experience of nibbāna in his life, but differentiate it from nibbāna, because it is still temporary, you will emerge from it. However, they do say that when emerging from it, if you are not under gacchāmi, arahant, by that point, you will become because of the power of insight from that meditation, so powerful is regarded within the tradition. So now all of these are very beautiful and very powerful states of meditation. And of course, many treaties and many discussions and so on, are concerned about this. Let me give you a couple of anecdotes from my experience as a monk about how these things are handled in the forest tradition. One lesson I heard about these states was when I was a burden Jana and and they were doing some they were doing some renovations on my heart. So there was a building crew a few months were there. And they were helping to build the walking path for my heart. And so I went down to just to see how they were going. And Adam Braun was there laying bricks. And all of the gentleman's were there, talking about formulas jhānas. And it was a very interesting just to see that little difference that add to