How to Meditate - Weekend Course with Jonathan Landaw (part 10)

· · · silence, 5 minutes

4:54 So, welcome everybody to the final session of this weekend on how to meditate. My idea is to divide this last session into two parts with a brief break in the middle. Report an error in the passage at 4:54 Highlight the passage at 4:54

5:13 At least that's my intention. Report an error in the passage at 5:13 Highlight the passage at 5:13

5:34 Up to this point, we've used various forms of breath meditations for various purposes. For example, we've used the cleansing breath in order to exchange, to bring in positive energy related to all of the goodness that exists in the universe, to bring that in and to help it cleanse out any of the negativities Report an error in the passage at 5:34 Highlight the passage at 5:34

6:15 gravitated towards our own system. Report an error in the passage at 6:15 Highlight the passage at 6:15

6:22 And that involved a very, very conscious, controlled breathing. Long, slow inhalations, hold it for a while, and then long, slow exhalations, with the inhalations bringing in the positive energy and the exhalation letting go of negative energy. Report an error in the passage at 6:22 Highlight the passage at 6:22

6:46 And then we also did a variant on that. Report an error in the passage at 6:46 Highlight the passage at 6:46

6:53 The nine round breathing meditation, again the same thing, bringing in positive energy and letting go of negative energy, but in this case being more specifically breathing in through one nostril and out through the other, reversing that pattern and then finally bringing into both nostrils and out. So those two, the cleansing breath and the nine round are related, they are very similar. Report an error in the passage at 6:53 Highlight the passage at 6:53

7:23 uh, purposes, very similar effects. And, uh, Report an error in the passage at 7:23 Highlight the passage at 7:23

7:33 For all of these, there's a very conscious focus on the breathing process itself. So the breaths that we take in are longer and deeper than usual, and the exhalation is also more complete than usual. Report an error in the passage at 7:33 Highlight the passage at 7:33

8:01 That kind of way of doing the breathing is very effective for exchanging the energy. But then after that, we did a meditation which is simply called breath awareness meditation and we might start those with the cleansing breath or the nine round breathing. But once we have kind of clarification, Clarified the ground, kind of opened up and got rid of gross levels of interferences and so forth. Report an error in the passage at 8:01 Highlight the passage at 8:01

8:42 Then when we got into the actual body of the breath awareness meditation, we're no longer consciously taking long, slow, complete inhalations or complete exhalations. Instead, we're allowing the breath to come of its own accord. We're allowing the breath to be... Follow whatever its natural rhythm may be. So as much as we can, we're relinquishing conscious control over it. Report an error in the passage at 8:42 Highlight the passage at 8:42

9:14 And of course, we've had plenty of practice with that because I would guess that for the vast majority of our life, our breathing has been going on without any conscious control. Report an error in the passage at 9:14 Highlight the passage at 9:14

9:28 So now we're trying to replicate that, allow the breathing to go on. Without any conscious control, but with a big difference. Now we're paying attention to it. Now we're bringing very clear awareness to that rhythmic movement. Report an error in the passage at 9:28 Highlight the passage at 9:28

9:45 And so, we're allowing the breath to happen, but as it's happening, we're paying attention to what is happening. So, for example, the inhalation is happening, and we're just simply noting that breath is going in. More simply, Report an error in the passage at 9:45 Highlight the passage at 9:45

10:08 And we try to maintain the awareness of the in-breath from its very beginning to its very end. And then at some point the exhalation begins and once again we're aware breath is going out from the very beginning of that process to the very end. Report an error in the passage at 10:08 Highlight the passage at 10:08

10:28 And sometimes it's very difficult to let go of control of something, especially if we feel we can control it. The breath is something we can control, but in this case the idea is just pretty much to let it happen with minimal control, but at the same time observe it closely, take interest in it, be together with it as it's happening. Report an error in the passage at 10:28 Highlight the passage at 10:28

10:59 And then what inevitably happens sooner or later is that our attention drifts away to something else. Report an error in the passage at 10:59 Highlight the passage at 10:59

11:12 A lot of practice over a long period of time, we can reach a point where we overcome that drifting of the mind, but we can't reasonably expect that to happen for a long time. But that's okay, because when the mind drifts away, we bring in the quality of introspection, an awareness to that, and then make the determination to bring... Report an error in the passage at 11:12 Highlight the passage at 11:12

11:42 To replace the mind on its original object, in this case the rhythmic movement of the breath. So having noticed that the mind has drifted away, we bring it back, as I said the other day, firmly but gently to the incoming and outgoing breath as before. And then we do that for a certain period of time. We can do that in a practice that lasts. Report an error in the passage at 11:42 Highlight the passage at 11:42

12:12 But between 15 and 20 minutes, we can do it in practice that's much shorter than that, you know, five minutes or so. But the idea is that during that period of time, that's our main occupation, to bring the mind back from whenever it wanders, and when it's not wandering, to try to observe the breath as clearly and as continuously as possible. Report an error in the passage at 12:12 Highlight the passage at 12:12

13:00 The results of that practice is that things that are in the nature of distractions to us, either in the practice or in our general life, instead of fully occupying and derailing our attention, recede in the background. Report an error in the passage at 13:00 Highlight the passage at 13:00

13:20 So, for example, some people, as I mentioned right at the beginning of the course, some people relate to meditation as being a state in which thoughts are happening. You know, the mental chatter ceases completely. Well, one of the results of this practice is that even if the thoughts continue to come up, even if the mental chatter continues, we learn how to experience them to a certain extent. Report an error in the passage at 13:20 Highlight the passage at 13:20

13:54 this chatter these thoughts instead of occupying the mind and Affecting us in a negative way, they recede in the background. You know, we develop that ability to a certain extent by that breath awareness meditation. So we don't have to stop the thinking process or stop that mental chatter in order to be free of it. Report an error in the passage at 13:54 Highlight the passage at 13:54

14:23 Even while it's still happening, we can... Adopt a posture in which they've receded it to the background so they're no longer disturbing. Report an error in the passage at 14:23 Highlight the passage at 14:23

14:39 Because the problem isn't so much the thoughts, it's the disturbing thoughts, you know, it's the compulsive thoughts. I remember once I was in a certain place and there was a bunch of very noisy kids in... playing right outside it was kind of disturbing but then after a while they moved down the block so I could still hear And I thought that was kind of a good analogy for this process. Report an error in the passage at 14:39 Highlight the passage at 14:39

15:15 You don't have to actually cut off the train of thought and chatter and the like. But if it recedes in the background, then it's no longer disturbing. Report an error in the passage at 15:15 Highlight the passage at 15:15

15:27 And I think sometimes... We see people who have very, very good concentration. If they have absolutely excellent concentration, kind of superhuman type of concentration, then they don't even hear the outside noises and so forth. But well before that, they may still hear them, but because their concentration is good enough, these noises are no longer disturbing factors. Report an error in the passage at 15:27 Highlight the passage at 15:27

15:53 So we can definitely reach a state like that. That is definitely within our reach. To reach the point where all the thoughts and chatter and all that completely stop, that's quite a high accomplishment. But we can derive great benefit just by becoming familiar enough with the workings of our mind that these disturbances recede into the background and cease to be disturbances. Report an error in the passage at 15:53 Highlight the passage at 15:53

16:24 So now, at least in the first part of our time together now, I'd like to... Use a meditation which also uses breathing, but not for the purpose of establishing stability in our attention, as all the other ones up to this point have served to make a stable concentration, this ability to have sustained voluntary attention. Report an error in the passage at 16:24 Highlight the passage at 16:24

17:03 Upcoming meditation, using the breath, is more in the area of analytical meditation, using the creative powers of thought and memory and so forth to deepen Report an error in the passage at 17:03 Highlight the passage at 17:03

17:26 certain positive qualities of the mind and let go of certain negative qualities. Report an error in the passage at 17:26 Highlight the passage at 17:26

17:36 These specific positive qualities on this meditation, there are different ones for different meditations, these can be explained in a group of three. And the reason I'm mentioning it as these three, because these are the three defining characteristics of the fully awakened mind. The fully awakened mind of a... Report an error in the passage at 17:36 Highlight the passage at 17:36

18:02 A high level being, a Buddha, a high bodhisattva, whatever we want to call it, an enlightened being, a fully awakened being. These three qualities, although they have an infinite number of qualities, the three major ones, and I mentioned this the other day briefly, so some of you may remember, the first one is... Report an error in the passage at 18:02 Highlight the passage at 18:02

18:32 Enlightened compassion, or maybe even a better way of speaking about it, is a universal or unlimited compassion. So we all know what compassion is, and we've talked about that before, the wish for those who suffer to be free from it. But generally speaking, in our everyday experience, that kind of compassion, though it arises spontaneously for some people, Report an error in the passage at 18:32 Highlight the passage at 18:32

19:02 Other creatures like our pets and so forth, we feel spontaneous compassion for them when they're in trouble, when they have pain. That same kind of compassion doesn't arise spontaneously for everyone, for every being. In fact, for some being, instead of wishing that they were over their suffering, there may be some part of our mind which wishes maybe it's good for them to suffer even a little bit more. Report an error in the passage at 19:02 Highlight the passage at 19:02

19:29 That's very possible. But from the enlightened point of view, it's said that there's no distinction made between whether someone has been close to one, whether someone has been attacking, whether it's a friend or a stranger or an enemy, just the very fact that they're a being, that they're alive. Report an error in the passage at 19:29 Highlight the passage at 19:29

19:57 Compassion for whatever level of suffering they might be experiencing. Suffering is to be removed simply because suffering hurts, not because it's happening to this person or that person. But just as I want to get rid of any problem that I may be having and experience well-being, this universal compassion, this unlimited compassion, spreads out equally to all beings. Report an error in the passage at 19:57 Highlight the passage at 19:57

20:26 So the first quality is to begin the process of generating this unlimited compassion. So of course, until we reach this full awakening, this idea of having unlimited universal compassion, equal compassion for all beings, is something that we can only begin to approximate. approximate, know. Report an error in the passage at 20:26 Highlight the passage at 20:26

20:57 But we can start the training in it right now by opening up the vistas of our concern, of our caring, of our compassion, and then practicing sending it progressively to more and more beings and to remove from the field of our mind anything that might be hindering this expansion of the compassion. Report an error in the passage at 20:57 Highlight the passage at 20:57

21:27 So it's a practice in order to bring about a future result and then that's a very effective way of engaging in spiritual growth and bringing out the potential that we all have within us. So that's the first quality, compassion. I've talked very, very little about the other two qualities so far in this course. Report an error in the passage at 21:27 Highlight the passage at 21:27

21:57 But I think some of you know or can guess what they are. The second one is unlimited universal wisdom. And wisdom in this case is the ability to see things clearly, to know the nature of things, not to be confused, to see things as they are instead of how we falsely imagine them to be. So for example, in the example that we used, Earlier today, if we see the dissatisfaction that arises from being attracted to a pleasant object, and we start to realize it's alright to derive pleasure from this object, but by being attached to it in this way, I'm setting myself up for experiencing eventual... Report an error in the passage at 21:57 Highlight the passage at 21:57

22:58 Dissatisfaction and suffering because the object can't maintain. It will not remain being a pleasant object. The pleasure will fade and eventually it will turn into its opposite. So this addiction to it, this being overly attracted to it is something that I have to be careful about. Report an error in the passage at 22:58 Highlight the passage at 22:58

23:20 I can't let it just happen without doing something about it. Because in that direction, great suffering and dissatisfaction lies. So, wisdom shows us approaches that we can have for doing something about it. So, for example, it's an aspect of wisdom to recognize, for example, that this object that we're so attached to is impermanent. Report an error in the passage at 23:20 Highlight the passage at 23:20

23:55 isn't as solid and unchanging as As it might appear superficially, wisdom gets underneath the level of the superficial appearance and sees it as an ever-changing phenomenon. And recognizing that, the more deeply we recognize it, the less we feel the strong attachment for it. And then, you know, there's ways of approaching it. Report an error in the passage at 23:55 Highlight the passage at 23:55

24:21 So, for example, I was talking about if we can see that the object is made up of... Atoms and molecules and subatomic particles that are always in a state of flux, then that wisdom removes a lot of the false projection of the object being inherently beautiful, inherently desirable. And so our level of desire, our level of attachment to it, automatically diminishes the more we see its impermanent, its unsatisfactory, its ever-changing nature. Report an error in the passage at 24:21 Highlight the passage at 24:21

24:57 This also works within the Buddhist realm on many, many different levels. For example, let's say there's someone that you've grown to really dislike, so much so that the hatred that you feel that person is now a problem for you. Whether you express it or not, it's such a disturbance to get rid of that hatred. Report an error in the passage at 24:57 Highlight the passage at 24:57

25:26 One approach, one of many approaches, is to recognize, well, that person also is impermanent. I am impermanent. And part of what that means is that eventually he's going to die and eventually I'm going to die. And if you look at the object of your hatred that way, you know, really bringing that... to mind, not just keeping it as an abstract idea, but someday not going to exist in that form anymore, and someday the same thing is true for me, then... Report an error in the passage at 25:26 Highlight the passage at 25:26

26:05 But if he's going to die, and if I'm going to die, What's the purpose of holding on to this hatred? Now, if looked at superficially, those are just words, but if we actually take into consideration the changing nature of his existence and my existence, then it really does puncture that balloon of hatred. Report an error in the passage at 26:05 Highlight the passage at 26:05

26:48 So all of that indicates using wisdom, trying to see underneath the level of gross appearances. To see the way things actually do exist. And of course wisdom has many, many other applications other than recognizing impermanence. But among the different forms of wisdom, the understanding of the impermanent nature of phenomena is quite significant. Report an error in the passage at 26:48 Highlight the passage at 26:48

27:17 So the second quality is cultivating this unlimited or universal wisdom, unlimited wisdom. Seeing things as they are rather than as we project them to be. And then the third quality, in a sense, is a byproduct of the first two. Report an error in the passage at 27:17 Highlight the passage at 27:17

27:40 So if we have great compassion, really truly from the depth of our heart wishing others to be well, and if we have wisdom that understands the nature of phenomena so that we can analyze what that person is like, what the hang-ups are, What different attitudes that might interfere with the cultivation of wisdom and compassion are removable because they're based on false projections. Report an error in the passage at 27:40 Highlight the passage at 27:40

28:18 If we have the basis of compassion and wisdom, then from that, from the combination of the two, develops the third quality, and that is... Sometimes referred to as skillful means. Skillful means, in brief, sometimes simply referred to as power. But power, of course, can be misunderstood. Here, it's skillful means or the power to have a positive effect. Report an error in the passage at 28:18 Highlight the passage at 28:18

28:49 So, one of my teachers explained it again by analogy. Let's say... Let's say you're on the banks of a river with a whole group of people and then a child from among that group falls in the river and starts to be carried away. Report an error in the passage at 28:49 Highlight the passage at 28:49

29:13 Well, virtually everybody who sees that is going to spontaneously feel compassion for the child. You know how wonderful it would be if he were saved from the danger of drowning. It would be a very, very rare person who would say, Who would notice that the child has fallen in and it wouldn't affect them at all. Or might even say, good, let him drown. It could happen. Report an error in the passage at 29:13 Highlight the passage at 29:13

29:39 There are people who have been traumatized enough in this life that the natural impulse for compassion may have been thwarted. But in general, for anyone that we consider even halfway healthy, compassion arises in an instance like that. Report an error in the passage at 29:39 Highlight the passage at 29:39

29:54 Well, you can check up and see if you think that's accurate or not. And then also... There may be people in the observing parties who have the wisdom to recognize what the danger is, to realize they're being carried away by the currents and pretty soon there's a danger of drowning and they also have different ideas of what might be done to avert that disaster. Report an error in the passage at 29:54 Highlight the passage at 29:54

30:27 So they might have some measure of wisdom about the event. Report an error in the passage at 30:27 Highlight the passage at 30:27

30:35 But if there's a person watching who is somehow or other too weak to help, Report an error in the passage at 30:35 Highlight the passage at 30:35

30:49 too trapped to move, then that person might have compassion for the drowning child and wisdom about the elements that make up the situation to be able to see it clearly, but lack the power, lack the ability, lack the skill. Lack the means to actually go out and help. You know, not everybody who sees a disaster and wants to help can help. Report an error in the passage at 30:49 Highlight the passage at 30:49

31:22 That sometimes happens when there's somebody who has a disease and you don't really know how to treat it. And you kind of wish, I wish I were a skilled physician or a skilled healer, but I'd like to help this person, but I just don't know how. I don't have the means. I don't have the skillful means. Report an error in the passage at 31:22 Highlight the passage at 31:22

31:43 when Compassion and wisdom become fully developed, then this skillful means also becomes a byproduct. And it's with this skillful means that we can enter into a situation and do whatever has to be done to be beneficial. Report an error in the passage at 31:43 Highlight the passage at 31:43

32:02 Now, I just used the example of a drowning child, but in terms of Dharma or spiritual help, it's often not a matter of helping someone physically. Knowing what kind of advice or what to say or what to do that will actually help cut through the person's delusions. Report an error in the passage at 32:02 Highlight the passage at 32:02

32:22 It's like if you study Tibetan Buddhism for a period of time, you become familiar with what's known as the lamrim, the stages of the path, which outlines all of these meditations and contemplations that you can do on the path to enlightenment, so much so that you can quote all of them. You know, you know. Report an error in the passage at 32:22 Highlight the passage at 32:22

32:41 And then you see a person who's having some trouble, you know, maybe they just broke up with their boyfriend or girlfriend, or maybe there's some other fear they're experiencing, or anything else, and you can see that they're in distress. Well, people who are not very skillful, they kind of might, especially if they're kind of new to the Dharma and kind of excited about it, their response might be just to quote. Report an error in the passage at 32:41 Highlight the passage at 32:41

33:11 Find a passage in the Dharma that relates to it and just quote it back. Well, in most cases, that's not going to help at all. Report an error in the passage at 33:11 Highlight the passage at 33:11

33:24 But if a person really has skillful means, they'll intuitively know the way to respond to the person. They'll know when to be soft. They'll know when to be firm. They'll know when to joke. They'll know when to be serious. They'll know when to do things in such a way that it actually has a possibility of helping, rather than just laying a solution onto the trip from outside without really knowing anything about the situation in depth. Report an error in the passage at 33:24 Highlight the passage at 33:24

34:00 So the third quality of an enlightened being is this skillful means, this ability, virtually intuitive ability to know. And if you do readings in any of the great spiritual traditions, Buddhism, Hinduism, whatever it might be, and where they're talking about these great teachers who've had great effects on their disciples through their behavior and the kinds of things they've said and done, you constantly come across stories of teachers who do something that you think... Report an error in the passage at 34:00 Highlight the passage at 34:00

34:36 Now why the hell did they do that? That seems so against the spiritual path to have said that or done that. And yet, that action was the very thing that was able to snap the person out of the doldrums or out of the problems that they were having. So where did that come from? It came from this ability to see things on this intuitive level, to know. Report an error in the passage at 34:36 Highlight the passage at 34:36

35:02 When to be forward, when to withdraw, when to be funny, when to be helpful, when to be strong, when to be mild and so forth. To adjust what you're doing to the actual situation rather than just taking a pat answer and just applying it. Does that make sense? Yeah. And in all... All kinds of areas of human endeavor, this greater or lesser degrees of skillful means is very, very important. Report an error in the passage at 35:02 Highlight the passage at 35:02

35:40 There are people who are very learned, but they lack that kind of intuitive ability. So even though they know the words that might be the solution to the problem, they don't really know how to apply it in a skillful manner. So having that skill, having that intuitive, that sensitivity, that intuition is the third quality of enlightenment. Report an error in the passage at 35:40 Highlight the passage at 35:40

36:06 So in this meditation that we'll be doing briefly, we're going to use a breath-related meditation to build up this habit of deepening. This compassion and wisdom and skillful means. Report an error in the passage at 36:06 Highlight the passage at 36:06

36:36 And one of the reasons that I think it might be good to at least give a brief experience of this kind of meditation is that it involves certain types of visualization of using the imaginative quality of our mind. Report an error in the passage at 36:36 Highlight the passage at 36:36

36:58 Now, there does exist in the Buddhist tradition For those people who are interested in pursuing it, from among all these various figures that you see here in this gompa that represent different qualities of enlightenment, there are three figures that specifically relate to these three qualities. There is one figure, the Tibetans call Chen Resig, that is the embodiment of enlightened compassion. Report an error in the passage at 36:58 Highlight the passage at 36:58

37:34 There's another figure called Manjushri, who's in the other corner of the room, that represents enlightened wisdom. And there's a third one, which I have looked around, but I haven't seen it in this room, but it's available somewhere, and that's Vajrapani, and that relates to enlightened power or enlightened skillful means. Report an error in the passage at 37:34 Highlight the passage at 37:34

37:58 So there's a way of visualizing these three figures. In their colors and their attributes and then receiving waves of inspiring strength from them so that we can begin to develop those qualities ourselves. Report an error in the passage at 37:58 Highlight the passage at 37:58

38:18 But those figures are always envisioned within their radiance. So it's as if all the figures are surrounded by a sphere of radiant light. And for those of us who don't know what these figures look like, Or, for those of us who might know what they look like but don't have really well-developed powers of visualization, we can still nevertheless simply bring to mind a radiant sphere of light. Report an error in the passage at 38:18 Highlight the passage at 38:18

38:50 As long as we understand that this radiance isn't just ordinary light radiance, it's the radiance of compassion, the radiance of wisdom, the radiance of skill. And they can be... Viewed in different colors, but to begin with, it's easy enough just to choose one color. And I would suggest either white or golden, whatever relates to radiance in your mind. Report an error in the passage at 38:50 Highlight the passage at 38:50

39:19 If you want to use the sun as an example, there the sun is a kind of a radiant, yellow, golden globe of light. So we have an idea what the sun looks like. So we can bring that to mind. And that will be the radiance that we'll focus on. As we get more proficient in these kinds of practices, I want to add more details, then in the center of that sphere of radiant light can be pictured the figure that represents those powers. Report an error in the passage at 39:19 Highlight the passage at 39:19

39:54 You know, Chenrezig and Manjushri and Vajrapani. But for our purposes, simply the radiant sphere is enough. So before we start that, I want to get a sense of whether you can relate to what I've been saying in some realistic way. So I'm going to give a hint and let me know if this brings something alive or not. Because if not, we have to find a way of making the practice realistic for oneself. Report an error in the passage at 39:54 Highlight the passage at 39:54

40:36 Again, starting with compassion. And here we don't have to talk about even enlightened compassion. We can talk about someone who we recognize as having a very compassionate, loving nature. And we can even see that person in the act of providing help and care to someone else. You know, like someone who's a nurse or a healer or anyone. Report an error in the passage at 40:36 Highlight the passage at 40:36

41:09 Who is providing compassionate benefit in any form to anyone else. Can you bring to mind someone who is fulfilling that function, acting that function? Now can you also see that person as radiating the very quality of compassion? So not only is he or she engaged in a compassionate action, but the compassion itself that's... Report an error in the passage at 41:09 Highlight the passage at 41:09

41:35 Behind that action is actually radiating out from them. Can you get a sense of that? Report an error in the passage at 41:35 Highlight the passage at 41:35

41:47 Because that's what we're talking about. We're not talking about light per se, but we're talking about the idea of emanation, of radiance in that sense, that the quality that impels them is radiant. Report an error in the passage at 41:47 Highlight the passage at 41:47

42:04 In a sense, almost like the aura that that person has. And of course, it can also be negative. If a person is really hateful, so not only is their face screwed up and everything is tight and dark, but they also seem to be radiating evil. That seems to be coming out of them, doesn't it? It's hard to use the word radiant there because usually we think of radiant as something positive. Report an error in the passage at 42:04 Highlight the passage at 42:04

42:32 But still, it is something that's emanating from them. You know, you walk in the room, you see that person on the other side, and you see it. You feel it. Report an error in the passage at 42:32 Highlight the passage at 42:32

42:44 So qualities that are in a person's heart can come out through their eyes, through their general demeanors, through their attitude. And that's what I mean by the radiance. So if you can see someone radiating compassion... And that's exactly the kind of thing we're focusing on here. I think I saw a question earlier. Does the compassion radiance have a color? Report an error in the passage at 42:44 Highlight the passage at 42:44

43:10 All of these can have colors, right? I didn't want to give a separate color for each one because that's just too much detail. But white is always applicable for any of these. And gold is applicable for any of these. If you wanted to do differentiating, then that's another matter. But that level of detail... Report an error in the passage at 43:10 Highlight the passage at 43:10

43:30 In my mind, at this point, it's a distraction. It's just too much. It's TMI. It's too much information. Report an error in the passage at 43:30 Highlight the passage at 43:30

43:43 So, you've Report an error in the passage at 43:43 Highlight the passage at 43:43

43:48 been sitting very quietly and very attentively for 45 minutes now. So, to do this practice, it would be very good if we kind of refresh our being, our body and our mind. So, let's take a break. Again, this is not going to be a long break. This is going to be a short one. Three minutes at the most just to stand and stretch, get a drink and so forth. And then when you feel ready, come back and then we'll start. Report an error in the passage at 43:48 Highlight the passage at 43:48