you know, kind of go numb. And, and so sloth and torpor isn't this just innocent, being tired, it's a kind of like, wanting not to pay attention not to be here in some way and being deflated. And maybe depleted because our desires, we can't fulfill them and then we're not being satisfied with our desires. And then the fourth one is So this restlessness and kind of regrets, and agitation, restlessness can often come, because unfulfilled desires and we don't know how to fulfill our desires. And regrets can often come when, when we had a desire that we, that was not fulfilled, or we didn't do what we had hoped to do, or we did something that we, in retrospect, realize we wish we hadn't done. And because our desires were a little bit askew, a little bit off, and then doubt is you didn't not sure what to do in relationship to all this. So we get pulled into the world of objects, the world of things, of experiences of people, and these five are can be the fuel for getting lost in that world, sometimes for decades. And, and so mindfulness practice is that, so if we settle that down, then we go, then we are, then we're ready to take a take on it something more subtle, that keeps us distracted, or keeps us from getting really settled. And that has to do with various kinds of attachments or identifications as self. And so we're working through this kind of ideas and, and deeper ideas of self. And that's it's called the five aggregates. The third one, when that's settled, there's a simpler kind of desire that goes on, that's left when attachment itself is no longer there. And that's just simple desires for anything and everything, just a set simple experiences in the moment, we hear a sound and there's a movement for or against it, or a taste or whatever it might be. And this is called the mindfulness of the sense fears of how we experience in the moment is the sense experience at all the different sense doors. And once we kind of quiet that down, then the dharmic stream has a chance to surface. And then there can be or the arising of the seven factors of awakening seven wonderful qualities of this dharmic stream that begin coursing through us like a stream almost when it gets strong. And when in those, and this is kind of like its core states of meditation, that are setting the foundation for quiet, calm, steady mine, that then can see the fifth part of the fourth Foundation, which is the Four Noble Truths, the inside having the insights that lead to liberation. And so is that kind of progressive, and we can go through them. And so today we'll talk a little bit briefly about the hindrances, and then we'll go through the other four. So it's kind of a whirlwind tour of these big topics. And, and, you know, in these few minutes, I'm gonna talk about the hindrances. I could also say that I have given classes on hindrances that are on audio Dharma, and, and covered this before, so you can go and look it up. And if you want to catch up more and more in more depth around them, which I strongly encourage, I'd like to think that the pasta students should become experts on the hindrances. And think of Vipassana practice, especially in the early period of one's practice, as a kind of a de facto study, to get a PhD in the hindrances, to really understand them, to see them coming to be able to recognize them, to know how to work with them. The, in the way that the Buddha discusses in this text, the four foundations of mindfulness, he says very simply, when there's one of these hindrances, when that it's there, when recognize it's, it's there, when it's not there, when recognize it's not there.