Equanimity, Boundaries, Precepts, Self
*transcript generated by AI
So, Robin, did you have any specific inquiries that you’d like to, for our discussion today?
Yeah, something.
And I came up with it in a discussion with a friend of mine who is an incredibly spacious person who just came out of a very trying relationship not just like a year plus ago.
And we were talking about how she was very angry with her, with her yoga practice because because she could hold so much space she felt as though it caused her to tolerate or live with things that she never should have, which is something I can deeply relate to.
So how, I don’t know what the question with that is, is there in building spaciousness knowing where a line still exists.
Yeah, that’s a critical input.
We were actually, this came up spontaneously just last week, two weeks ago on the evolutionary, on an evolutionary sovereignty training call, where we’re talking about triangulating truth.
And this is critically important for those of us who have equanimity practices and who value equanimity and non reactivity and spaciousness and bias towards East Asian wisdom traditions.
Everything that we’re doing is basically the way that works is that that deconditions our psyche from having a large emotional valence to stimuli.
Okay, so there’s two things happening here on the one hand, we are fundamentally training ourselves not to leave center.
We’re training ourselves not to have a big emotional valence towards our experience on the one hand.
On the other hand, because we sit in equanimity.
We’re also training ourselves to tolerate a very big emotional valence without leaving center.
So we’re doing two different things that mess with, and I’m using that very specifically that mess with the natural human proclivity to have emotional responses and reactions.
That’s how we generate equanimity.
And so, most traditions are like yeah that’s great.
That’s like the end all be all of it, we just bias that so far that the rest of it gets left behind.
And so, it becomes increasingly important to pay attention to subtle cues in our physiology that we wouldn’t necessarily have an emotional reaction to.
Right, there are valence that we can tolerate so we can respond intelligently, but they’re still happening physiologically.
We can still feel the emotional like boundary violation, we can still feel the anger rising we can still feel the grief and subtle physiological cues.
And if we don’t honor those.
Because we have this level of equanimity, one, we might not even notice them if we’re not paying attention because our equanimity can be so great that they just go on notice, or two we can tolerate them to such a high degree that we ignore them for other reasons and we think, and we live according to some other value system and we’re not honoring the intelligence of our, of our physiology.
So that’s a critical part of our training.
And as a non dual framework, non dual Mahayana to unify absolute and relative, so that we can be responsive to the relative from an absolute position, not ignore the relative because we’re grounded in the absolute.
So the way that I found that to work most effectively is by being like we do in our Qigong practice, being really attuned to all of the information that’s happening in our nervous system, and being really curious like, okay, my heart beats elevated.
Why is my heartbeat elevated.
My breath has taken up a different texture.
What does this texture tell me about my life.
Right.
Normal people normally just have their nervous system do a thing and then their body does the thing, and they, they’re just following the emotional valence and a very normal kind of attraction and aversion cycle.
We have to learn other ways to deal with that.
That answers my question, and realizing that it wasn’t a question because I already know, but it’s always good to have reinforcement.
Yeah, it’s so it’s so under discussed.
Yeah.
It’s just because the started out as a primarily monastic practice, at least in terms of like interpersonal relationships boundary, you know, questions of boundaries and what have you.
Wasn’t quite as prevalent in a monastic setting as it would be in a lay setting.
And that’s a huge part of it.
Personally, yeah.
I think another contributing factor is that most people, and in a lay setting or in a Western setting.
Most people aren’t really ever to get to the point of equanimity where that’s actually a problem.
So the huge majority of people are still just looking for peace.
Right.
So to have peace and then to realize that sometimes you need to make sure that you’re not so peaceful that you’re ignoring the signs and symptoms.
It’s kind of an advanced topic, and I think that’s part two of why it doesn’t really get talked about.
That’s a fair point.
I’m wondering if there’s also a component of.
Well, I think you already said it just like that that’s the end all be all like you get to that point, and then that’s it.
And so, yeah, there’s hasn’t been enough.
Exploration or discussion or reinforcement of living life in a very constricted and confused state as long as you’re can maintain your balance, per se, or at least pretend to maintain your balance, like that’s good enough, like, no, not good enough.
Right.
Right.
And again, that would be, that’s actually kind of another we’re saying it out loud to me that that’s a corruption of the Mahayana bodhisattva path, and it collapsed into the lesser vehicle of personal liberation.
And actually we see that all the time.
Well, I’m spacious enough to deal with this stuff.
So it doesn’t really matter.
I’m spacious.
I can deal with my anger.
The fact that, you know, I still have space around my anger and I might occasionally react.
Well now it’s up to you to deal with the impacts of you.
Why aren’t you spacious enough to deal with your emotional reactivity to my emotional reactivity.
Right.
That’s about as far from the Mahayana bodhisattva ideal as it can get.
Well, if I’m causing you suffering through my behavior.
Well, that’s bad.
Yeah, that’s not liberation for all baby.
Yeah, yeah.
But gosh, I mean there’s just a beautiful podcast.
Who was it.
Oh, no I’m blanking, or really, really famous mindfulness teachers been teaching for a long time he was on the Ezra Klein podcast just came out with a new book which is why I got on the Ezra Klein podcast.
And toward the end of the conversation Ezra Klein was kind of pushing him on this interpersonal aspect of it.
And that’s literally exactly what he said.
And he’s like, Well, after all these years of practice, I can better forgive myself for my reactivity.
You know I still get angry.
And then, you know, that’s kind of like up to other people to deal with.
You’ve been a mindless Buddhist teacher, leading the field for 30 years and you’re going to get a podcast and say that’s the ultimate ideal that’s that’s the fruit of practice.
So I’m very grateful to Ezra Klein for kind of being like, Is that it.
Is that really all we get to look forward to after doing this for a long time.
But yeah, it was actually most of the podcast was very good but there was a point there for like the last 10 or 15 minutes where it was like it was really shocking.
I mean it might just speak to learn on that personally and my practice, but I feel like there’s still always going to be a line there, regardless of how spacious what I like you’re you’re always going to have a boundary of some kind, or you’re always going to have situations that arise that like, yeah, I’m not going super far off the center.
But if somebody walks up and punches my wife in the face.
There’s still going to be, you know, there’s going to be reactivity.
It’s not going to be a, you know, very non reactive response.
Like they’re still going to be like, Hey, you know, my compassion for my wife fully outweighs my compassion for you, who just inserted yourself in the situation and did X, Y, and Z, or what happened.
So I think there’s still you know regardless of the relation, even if it’s a, you know, interpersonal relationship where there’s still probably going to be a boundary there where you’re, you’re going to hit a point where just intuitively you’re going to be like you know what enough is enough.
Or what happened.
Yeah, it’s going to be a little bit longer than it should be.
But, you know, and then that’s kind of what you started your inquiry with to right it’s like, you know, being able to know.
Well, I can hold space for this, and what action am I going to take.
Right, which is the constant question.
And I think there’s a couple one that ties into what I was wanting to talk about so we might switch to that a little bit, but it also ties into this other idea that’s been very alive for me which is kind of the second thing that I wanted to talk about.
So that’s kind of interesting.
But I think one thing that’s really important to remember is that the basic purpose of.
Let’s say this way.
We’re collapsing some sort of Nirvana.
Right.
We are removing the things that prevent us from seeing life as it is and engaging with it with radical acceptance and to freedom and joy.
Right, like that’s that’s the goal of the path.
Okay.
When we look at the definition of that in our tradition.
The condition, which is the place where we experience suffering is marked by impermanence, not self impurity and suffering.
Okay.
And the definitions of those are the characteristics of Nirvana permanence bliss or permanence purity bliss and self.
Those are the characteristics that define whether you’re in some sort of Nirvana, the condition or the absolute.
Right.
So, at a basic level, all these questions that we’re talking about are kind of outside basic framework of what liberation is.
But I think it’s really important to note, like the Buddha.
Sure, we’ve got some stuff that kind of help us navigate life, but the whole point is, are you going from being attached to impermanence impurity suffering and non self.
Are you confused by all those things do you not understand how they work.
Are you in ignorance of your true nature and therefore captured by this conditioned realm, or are you aware of your true nature.
Permanence purity bliss, and so, and no longer ignorant to it.
That’s, that’s it.
That’s the thing that we’re doing these other questions are kind of like okay well what does that look like in a relationship was that look like in navigating the world what does that look like.
But that doesn’t mean you’re liberated or not liberated that doesn’t mean you’re awake or not awake.
Awakeness is, are you aware of permanence purity bliss and self.
That’s Nirvana.
I don’t think it’s a matter of like, is, is this are your reactions to those things that function or indicator of your level of Exactly.
It’s more of a, like, a how I navigate this knowing this already.
How do I navigate this without letting too much air, you know, or, or inadvertently putting oneself in a situation that can cause suffering or something.
Well, and you can’t.
Because you’re going to cause like karma and suffering are part of the conditioned experience.
Right.
That’s where it gets increasingly interesting.
And if you don’t believe in karma and transmigration and all these other things, then a lot of the whole framework falls apart, right, because like causes that causes and conditions, bear fruit.
And so it’s not about, like, you can be in Nirvana and do something incredibly stupid.
But you are the recipient of that karma.
Right.
And so causes and conditions bear fruit.
So that is the realm of what regulates our interactions.
It’s like, what are the causes and conditions.
Like what, what fruit do I want to eat.
And it’s kind of like, well, if you really like oranges, make sure you’re planting orange trees.
Because you’re not getting apples.
You look around you like I want to fucking apple and you’re like, well, I haven’t been in any apple trees in like 35 years so you know, and then even better, we carry it further and then you’re finally like I would like to eat some apples.
You still have to plant the apple.
You have to wait for the tree to grow.
The tree has to mature before you get the apple, and then because we get mad because like well I planted that sapling yesterday how come I don’t have my apples.
You know, we live in America and capitalists.
For now.
That’s a good point.
I mean, I, I took the question is just, you know, how you’re trying to be as spacious as possible.
Yeah, or can you still draw.
And if you draw a line, or you drop it soon enough or you like it.
You know, when I get a negative situation play out longer than it should.
I think it’s different.
Personally, my answer to that would be it would be different for everybody.
I don’t think there’s a concrete answer to that like but I think you get what we are like now.
As much space as I can hold for this there still have like no, no more.
Well, and that’s the, that was the root of the question right it’s like when you have so much space, and that edge gets pushed so far.
And you allow so many transgressions because you can tolerate so much right.
How do we, how do we bring it back to like a healthy.
Normal boundaries are going to be like this like a nine feet wide lane, right.
All of a sudden we’re to four lanes wide, and like lots of stuff’s going on, you know, we’re like, well we’re still on the road.
Self reflection, kind of thing like yeah you take a look at like I well is this something that.
And obviously like it’s way easier to, you know, say it out loud and it is to put it into practice that that’s that whole self reflection thing they’re like okay well because there’s something that I’m comfortable with.
Is this something that I’m okay with on a day to day basis and the answer is yes then rock on.
If not, then take steps in the other direction, whatever the steps.
Yeah.
When it comes to that.
Also helping to realize that like no interpersonal relationships perfect.
Most of them are far from it.
It’s kind of a little helpful, but, you know, excuse me.
It’s helpful, it’s helpful when it’s fundamentally healthy.
Right, right.
I think that’s where a lot of so many so many things get flipped, you know where it’s like, sure, the person that you’re in relationship with is a healthy individual doing fundamentally healthy things but there’s just friction.
We want to have lots and lots of grace.
Right.
But not every relationship is built.
Yeah, and that’s, that’s where it gets much trickier.
It’s like, well, does this fit in a forgivable category or does this fit in an unforgivable category.
Right.
And ultimately we make those choices.
And that’s what we have precepts to try and make it just a little bit easier.
What did you just say, that’s what we have precepts precepts.
Oh, I thought you said free sex like well that would make it easier but I don’t think that’s what we’re talking about.
Free sex.
That kind of call Robin.
Oh, I need to remember that this is being recorded.
Precepts.
Yes.
Yes.
And just for those of you listening who don’t know, Jimbo founder of hollow bones and had a very interesting sense of humor and have had a long history of free sex as a child of the 60s and 70s, and the countercultural movement and open marriages.
And he would call it the group, it was the four on one massage, but it was a lot of physical contact in a way that it was coed.
It was by most measures, crossing boundary lines and putting people in very vulnerable positions that this part of the culture, mostly that part of the obvious aspect of that has disappeared and hollow bones.
But that’s something that we’re not continuing.
And, and, and so instead of continuing that topic, I do want to just drop into how we relate to precepts.
Because I think a lot of this can help us navigate some of these issues.
And this is a place where we can find solace in the arbitrariness of our decision making.
So, you both know that I have this thing about sovereignty, which means that all of your reactions are appropriate, and all of them are arbitrary, they’re appropriate because your structure makes them so like they happen because your structure was what it was.
Therefore, it’s appropriate if you reflect on it and it’s crap and you don’t want it to be that way you have to change the structure, you can just hope it’ll be different next time, because that’s appropriate for the structure you have.
It’s arbitrary because the structure that gets built up in our conditioned space is one that’s built up of your own choosing.
Many structures were built up before you had the capacity to choose when you’re asleep, they get built up on their own.
When you’re awake, you consciously build them.
Right, so they’re arbitrary.
Okay.
Now in that world, there, it’s a metamoral perspective.
That’s just, am I choosing who I want to be, is what I’m doing aligned with that choice, did my impact match my intention.
If those three things are yes, then I don’t care what you do.
Right.
And even if I completely disagree with it.
Like, if your, if your intended impact is to cause me a great deal of harm, and you were being the person who chose to do that and you did exactly what you wanted to do.
I can’t fault you as a sovereign individual.
That doesn’t mean I won’t try and stop you.
That doesn’t mean I approve of it.
That doesn’t mean I have anything else.
It just means that that’s a metamoral perspective, not a moral perspective like everything’s okay but a metamoral perspective.
So, as Zen practitioners, when we take our vows, there’s 16 vows.
And when we take those vows we’re basically saying I’m agreeing to adhere to a specific set of moral principles, which is really helpful for kind of like shedding out like a lot of the decision making process about what’s okay and what’s not okay.
Super helpful.
And then we can decide whether or not we hold other people accountable to those precepts, because, you know, we can decide that.
And then if people violate those precepts because they violate our code.
Well now we have a clear way of being like that’s not okay.
Even if we can’t touch our, our energy space because we’re so spaciousness we don’t feel the reactivity or whatever, we can be like, was this a violation of this basic code of ethics.
If it is, I don’t want it.
If it’s not cool.
Right.
And then if I have a problem with it but it doesn’t violate the code of ethics that’s my way.
Right.
So we get to abdicate a lot of decision making authority to a tradition, when we take precepts.
Now I encourage everyone keep in mind that critical thinking skills and stuff but I think that’s a really beautiful actually and helpful thing to have in a religious structure, like Zen or Christianity and having the seven virtues or whatever.
All of a sudden virtues are so vague they almost aren’t applicable but that’s what the whole 10 commandments thing or the 10 commandments yeah the 10 commandments probably a little bit closer than the virtues but anywho.
So, just to be clear, the 16 precepts are, we have 17, because we added one.
The, there’s do no evil.
Do good, back to others.
Refuge in Buddha, Dharma, Sangha, that’s six.
Then we have the all to Zen.
Affirm life, act generously, be loving, manifest truth, respect authority, honor silence, celebrate others, be giving, embody compassion, steward the earth, and manifest this way.
So those 16 things for your friend she’s a yogi, they have their own yamas and niyamas and other things that aren’t part of their structure.
So, for us, when we are evaluating a life when we’re introspecting when we’re deciding whether or not something needs to be done about a particular thing.
We can just look down this list is what I’m experiencing somebody refraining from evil, doing good, benefiting others.
Then we kind of skip the next three because we don’t know whether or not they’re taking refuge and it doesn’t really matter.
But then we go down the list, are they affirming life, are they acting generously, are they being loving, are they manifesting truth, blah, blah, blah, blah, blah, blah.
And the answer to any of those is no.
Then you have a point that you need to address.
And if they refuse to adhere to these precepts, then you have a negotiation.
Well, these are really important to me I’m not going to tolerate being in a relationship where this thing happens the way that it does, because that’s my boundary line.
Well, that’s not my boundary line.
Okay, well we’re in relationship so there’s no boundary line and it’s not your boundary line then where are we going to meet, right, we get to negotiate that.
And obviously if we all have the same moral structure in our relationship and it becomes much easier because we can all just be like oh no, that was clearly out of bounds.
This is not a me you problem this is just like no.
I don’t think you would work like that.
You would think you would think right until somebody has a notion of superiority and says that they understand the precepts more deeply than you do and that you should just shut up because you don’t know anything.
Right.
Which violates most of the precepts.
I did that really quickly because I wanted to get back into discussion, but I think that’s, it’s important, we don’t go over them a lot in here, but I think it’s important to remember that part of Zen is those precepts, because they really can help us out.
And we’re navigating so many of these issues and deciding when to give ourselves a hard time and when to give ourselves some slack.
I’m curious to see the other topics that you wanted to dive into.
Those are the two precepts and then the characteristics of the condition.
Kicked off perfectly by the spontaneous question.
Funny how that works.
You know me, I’ve got something.
So one of the things that bothers me about the characteristics of Samsara Nirvana is that we have this thing not self and self.
And then we have the yoga tradition that we come from that has the Atman.
And it’s all very confusing.
So I thought that I don’t want to interject my confusion into other people, but does anyone else have any sense of like WTF around the idea that there’s Atman which is a self which is Brahman and Buddhism rejects Atman but then says a characteristic of Nirvana itself.
Yeah, that’s something I’ve been playing with in my noodle since I was a teenager and started studying this stuff.
And I have moments over the years of great clarity and understanding of it.
And then the rest of time it’s like, what?
What, um, because some, you know, things continually arise and perspectives are continually shifting.
And so then to be able to maintain that division.
I think for me, the best way I can understand that is no permanent self.
But then what’s the cell.
Then what’s the cell.
And is the self equivalent to the soul.
These are the questions.
Right.
But, but what’s your definition of the soul.
Exactly, because that’s very tradition dependent.
I mean, I, that’s all I do because I work from home, as I’ve said, I work, and I listened to like for this theological podcasts and what have you.
And it.
I think that’s kind of the thing is that, you know, the, the self that we think of as.
I doesn’t exist.
But what about the eye on what the witness, the witness, the awareness of I, the witness so right.
Well, that I think so that’s that’s where it gets interesting for me, because I can say, you know, there’s an understanding there and like the self is an impermanent thing.
Literally, every second it’s not the same.
There is no continuous.
I may.
Well, but when it comes to the, the observer, or the.
Yeah, because they, you know, you have an aspect of consciousness.
That’s this observer things.
Oh, you know, I’m technically not the thoughts in my head.
I’m not the body that I’m kind of.
Okay.
But there’s still something that is this on there somewhere.
Exactly.
And the question that becomes, you know, if that’s still the observer that’s recognized them that that gets into the whole discussion around like that.
All sorts of things, because then it’s then it’s not like okay well you know it’s been proven pretty.
I mean, yes, as concretely as you can prove it that something continues.
There’s been studies on, like, Tibetan monks that have been declared clinically dead but have meditated for like hours.
And they’re still shown consciousness, to a degree.
So there’s still something from an energetic perspective that passes on that into the general consciousness that then it happens a new body, but is the thing that it has that new body the same I that was in this body, or is it, you know, that’s that’s the whole.
That’s the fundamental question that none of us are going to be able to answer until we get there.
And so where I’ve come to land on that, rather than being terrified is never going to know so I’m gonna have to find out what I get that if the lights just shut off.
Okay.
It is nothing I can do about it, or there’s nothing this body can do about it, or this consciousness.
So, part of that whole radical eccentric saying I guess.
Yeah.
Brings into a larger metaphysical inquiry.
So I’m going to bring it down, and then two minute, two minute.
Just technical terms, because I think it’s super helpful to be precise with language.
Okay.
So there’s a body.
Body is awakened.
What do we awaken to.
We awaken to our true nature.
Okay.
Now, in the Vedic traditions that was awakening to witnessing intelligence was positive as an actual metaphysical substance.
There was a, there was a metaphysical substrate at the basis of reality which was one.
And the goal of yoga was to realize the unity of that small piece of metaphysical substrate that lives within us that gives us witnessing intelligence and bliss.
Right.
Recognize the oneness of that with problem.
The whole, but the whole as a metaphysical right substrate and quality of ever new ever conscious bliss such.
Okay.
So, they also reject the conditionality of the ego, as some scars as mental impressions as fabrications as all of this other kind of stuff.
So the idea that their ego structure is impermanent and built out of conditioned impressions and sense contact and all that kind of stuff that’s not new to Buddhism.
Right.
What’s new to Buddhism is the idea that Aakman as a metaphysical essence permanent unchanging essence that lives within us is rejected.
So the Hindu idea of soul is rejected.
Okay.
And that’s what is called on not on not.
So then we come back into and so we ended up a whole.
The whole philosophy changes, so that the liberation in the Vedic tradition is the realization of that Aakman with Aakman, the reunification of our small part of Rahman with the whole Buddha is saying that actually liberation comes from deconstructing craving and in our conditioned psyche, so that we can realize and be with the unfolding of interpenetration, which is ultimate reality.
Okay.
And so that’s where self comes back in self is the is the body of the Buddha, the body of the Dharma, which is the interpenetration that we discussed in the yoga Tara perspective.
So it’s not self in the sense of a small metaphysical essence that lives in the size of your thumbnail in your heart region, right, as the medics would say.
But it is actually the interpenetrating unfolding process of the dynamic interplay of light, as we say in the Awakened One’s vow, the dynamic interplay of light as a positivistic expression is self.
And even though it’s super dynamic.
It is permanent, because all that is, is the dynamic interplay of light, so it’s not permanent in terms of static.
It’s permanent in terms of eternal.
When we touch into this we have unreasonable joy and bliss.
Right.
And then when we recognize that we have purity.
What, what is the purity, the purity is not a sense of moralistic good or evil.
Impure is a, a masking of that phenomenon through our mental conditions so the filters that happen in our sampharas that condition our experience, make it impure.
Even if we’re functioning from a conditioned reality that’s letting us do good in the world.
It’s impure, because we aren’t actually in touch with the interpenetrating reality.
Purity is just that we are in touch with a line was spontaneously emerging from and as the interpenetrating reality, even if that means that we have to punch somebody in the face.
Right.
And I think that that is just like, like, if you just eat that.
I like just really like eat that and and and digest those terms and those differences there’s so much beauty in having a belief in Atman, and, and unifying with Brahman, and as a practice, it contributes greatly to our experience.
And with just some few shifts in language and a slightly different insight about how the witness can only arise in relationship to what it is witnessing, like we studied in the Lama Vajra Sutra.
Then you shift over to the Buddhist perspective.
Right.
And now there’s not a permanent metaphysical essence there’s just this dynamic interplay of light, which is also full of bliss and also full of freedom, and also full of purity and liberation.
So, there’s my four minute technical breakdown on some stuff that might be pretty complicated so I hope that that was helpful.
So, it’s essentially the shift from something nugget.
Just constant movement.
Yeah.
I’m thinking that we’re a vessel with some water in it.
That breaks and goes back into the ocean.
Just a reason for just the way in the ocean.
Yeah, so it’s takes us that father.
Yeah.
I’m sure they would want to argue with that.
They can go right ahead.
Welcome.
That gets extremely close to the Maya perspective, the only difference is that the Vedanta, the Purusha, the Absolute, the unconditioned is held as hierarchically superior and property, everything on the other side of the veil the conditioned reality is Maya is the is, is a problem right as hierarchically inferior, whereas the Mahayana just says like the absolute expresses itself in the relative and the relative returns the absolute in this dynamic interplay of light, they’re hierarchically equivalence as one totality of And so again that would be the, if we’re looking at East Asian wisdoms from a more philosophical perspective.
That’s a clear distinction to keep in mind.
But then, most importantly, holding that into your, into your perspective.
And you can actually both are really beautiful.
Anyone can live in either perspective and really benefit humanity greatly this and there’s not a superior or inferior perspective from from what it does to us developmentally as people, but that’s a great inquiry to take into how am I seeing world.
Am I seeing this moment of conditioned ego structure as an inferior defilement of the absolute.
Or am I seeing it as an expression of the absolute that came through a structure, which is itself the absolute that through my connection to the awakened consciousness.
I can now engage with consciously, not defiled not impure, not, not doomed to be imperfect, but just this ongoing dynamic interplay of life.
Thank you all for that lovely Dharma discussion.
For one feel full of gratitude and enriched and recharge for my day.
We are several minutes after, so let’s go ahead and do our closing check in and let everyone get about their Sunday.
Robin start with you.
Oh, Robin checking in on what is a gorgeous day.
And just looking forward to bringing this this understanding and light into a little time with my son and then canoeing with some friends.
And recognizing how the ability to bring that light in with the people we love what a gift that is for ourselves and others.
I’m very grateful for the sangha in cultivating.
The mutual glowing of the embers, so to speak.
I mean, just with immense gratitude as always, it’s always great to come in and have a nice kind of reset or, or charge for the week coming up and I’m sure it’s going to be interesting.
And so it’s nice to have a good anchor point.
Okay, I’ll move forward from there.
So, for a great program.
Let me check in.
Yeah.
So fun.
I look forward to seeing y’all.
Not next Sunday.
Next Sunday is Labor Day.
We’re camping.
So, we won’t be here.
This room is always open though so if you guys want to connect and and have a practice on zoom with each other, that’s fine but I won’t be able to participate.
Oh, actually, I’ve got people coming from out of state.
So it’s good.
Things.
Yeah, all the things.
So yeah, eternally grateful to you all in two weeks.
Have a good one.
Yeah.