And so faith clears away mud, the mud and have our distractions preoccupations, the things we swirl around in. And the ancient texts say specifically, that there's something about the power of faith, or this kind of deep trust that comes to the heart, that clears it, of the hindrances, clears it for the grasping at desires and aversions. being pulled into the world of restlessness, resistance, tiredness, the tiredness, but kind of a slothfulness, and out so the way the gray reach out and hold on to these things, or get caught in them, and there's something about the deep trust of that the Dharma can provide, that settles those things because the hindrances are an expression of mistrust. They are expressions of not having faith in where the heart can settle, where the heart can be at home in itself. When there's when we put faith in sensual desire. We put faith in something that keeps us a little bit dissociated from ourselves a little bit, reaching out beyond ourselves and wanting something Same thing with the ill will with faith and ill will, is not a good place to have faith in or trust in. But most people won't say they have faith or trust in ill will. But functionally, that's what kind of is happening unconsciously, that oh, this is how I become safe. This is how I get what I want. This is hyper protect myself is by or how I create myself as A person is by expressing my hostility, my anger, my criticism, complaints. And so there's confidence in that world of complaints and criticism and all that. And, and so what we're doing in the Dharma practice is a find someplace to be at ease and unrest in our own hearts and our own being. That is not dissociating. It's not reaching out and relating to the outer world in a way that desire and ill will does. And even doubt though sometimes that it's really settling is what settles the heart to clarifies the heart. And, and one of the classic purposes of faith in the Dharma, is not faith for its own sake, but rather of fake faith that provides the resolve, dedication, the intention, the the motivation, to practice, to live a different way. So it isn't passive faith to just sit back and kind of be taken care of, by, you know, in some passive, magical way, by what we have faith in. But rather, it's a faith, if there's some kind of action, a certain kind of walking this, that they're walking the, the, the moment moment steps of Dharma practice of showing up and being mindful being present. But as faith gets awakened, they practice the action of practice, the engagement and practice, can be had the same soothing or settling or clearing, quality as faith does, because faith is, comes along with it, or as part of the practice we do. And we practice without faith without this warm heartedness or this love or this care or this trust, then the mindfulness sometimes itself can become a little bit dissociated in disembodied, even as if it's a technique that we're doing. But when it comes out of faith comes out of the deeper trust, then it's not dissociated, it can be more embodied, or more presencing, or more inspired, evens inspiring for ourselves. So so the, you know, so, faith, so, so in these days, I'll talk about these different heart qualities, qualities of heart that come into play in different ways around this word, faith, his concept of faith. And so I thought of the Tuesday tomorrow, talk more about trust, and then Wednesday about the quality of love in relationship to faith. And, and then, on Thursday, confidence, in relationship to faith, but, you know, the question is, what do we have confidence in. And there's many things Buddha Dharma Sangha and things. But on Thursday, I want to talk about faith and non clinging. And then this wonderful, kind of holding together like left and right hand holding each other, of non clinging, and the warmth and the goodness of faith.