Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. In this 73-minute session, Ven Jamyang teaches renunciation not as world-rejection but as the determination to be free from saṃsāra’s cycle. He opens with a striking image—monastery dogs believed to be reborn monks who failed at ethics—to sharpen the felt sense of preciousness and urgency in human rebirth. Through a contemporary example of a football fan’s passionate attachment, he models how worldly involvement transforms into Dharma practice through the intention that others benefit. The meditation unfolds through key contemplations: the certainty and uncertainty of death, the sufferings of all realms, and how the determination to escape naturally arises when suffering is fully understood. A crucial insight threads through the entire session: the middle way in practice. Practice slowly and steadily with genuine joy—never grasping tightly—because enlightenment requires an open, relaxed mind.
File metadata (for organising)
File: session 4 renounciation.mp3
UUID: 63d7bbd8-dec2-4249-b333-bc4968e0abb1
Teacher: Ven Jamyang
Collection: Presenting the Path (Ven Jamyang)
Date: 2009 (exact day not recorded)
Recorded at: Buddha House Adelaide
Duration: 73.8 minutes
Words: ~5,969
You can stay there if you want to. Are there any questions from the previous meditation? How was that to do a whole hour going so deep in precious human rebirth? Did I do something? Did I give you some appreciation for yourself or your previous selves that created the causes you to have all that coming together?
Do you also get a feeling of I shouldn’t waste this? A bit of urgency. Urgency, yep. I just realized how deep the ignorance is too. Yeah.
How did what did you Oh, you know, ignorance is so deep that you just don’t see how how you came to be in this particular time. Yeah. I was impressed with that piece where this is all coming from The Wish-Fulfilling Golden Sun that you have, the book. I think I changed words a little bit around, but that’s where he said you need for this perfect rebirth you need the causes of morality and ethics. You can only practice that in human rebirth which means we must have had many human rebirths in which we practiced that and which now all come together.
Know for me that was like wow this is the result of so many already good lives. That feels even more if I do not use this. I waste all these lives. All that effort. We know how much effort it is to practice generosity, to practice morality.
So we have done that many, many, many times. And then now we would say, I’ll just chuck it out of the window. Also those two things have to be practiced together. Not just ethics and generosity have to be practiced otherwise you can end up as an animal within a rich family? Rich family.
And also Or the dog of a Lama? Yeah. Where you hear the Dharma but you can’t really understand and then you can’t say one time or many people whom? Yeah. They say in the Tibetan monasteries there are many wild dogs and they say these are badly incarnated monks.
Are monks who didn’t practice ethics properly and they come back as dogs from the monastery. Monastery. I always thought it was funny but the more I understand this the more I think I have to be careful. Somebody told us for a year I’m sure about, or maybe it was Robina, about a dog that would come in every morning to a teacher and sit in a certain place every morning and would not leave, wouldn’t be at all distracted at all, would sit and watch Uh-huh. Every morning at this certain time.
It never changed. Never. And then nobody called this dog in and everyone knew that The dog was coming. Mhmm. That’s right.
Yeah. I think in Tuśita and Dharamsala there are also dogs like that or cats. They just want to come in. As soon as the Lama arrives they want to come in. They must be a monk before then.
They have some imprints, you know, of wanting to hear the teachings. But a dog life, a dog mind, what can you do? And you can say they still have imprints. But in that life, that life, you can’t do anything without. Good.
So now we do a meditation on developing renunciation. So what we will do, and I think Geshe la went through all the points, we go through the points that you remember when you practice renunciation. So we build it all up to come to the conclusion like, because renunciation that is the determination that you want to be free of Samsāra. And in order to generate the determination you must understand saṃsāra, you must understand all the levels, you must let go of your attachment to the pleasures. I’ll let you know the video, Lama Tsongkhapa.
Said that you cannot reject saṃsāra because we are part of the saṃsāra, but it’s just the attachment that you have to get rid of. Yes. Yeah, like that. Uh-huh. Yes, yes.
Many people when they’re here, I have to let go of the pleasures of my attachment to the pleasures of saṃsāra. They’re here, I have to let go of my happiness. So it takes a long time before you realize, no, I have to let go of my attachment to the pleasures. And the more you understand that pleasure is a result of previous karma, the more you can let go of your attachment. Because you know that attachment is not going to help you to get more pleasure.
But creating the causes for pleasure is what gives you more pleasure, you know. So when you know that you created causes, you can fully enjoy the pleasure, but you can also let it go because you know you’re creating causes for more pleasure to come. Pleasure never comes from craving, but that’s what we believe. And the Geshe said this morning, he said, When you realize, the more you realize death and death is coming and that this life is short, the more attachment to this life naturally dissolves. You naturally let go.
You cannot hold on to that. They cannot exist together in the mind. And sometimes I see myself and I think I’m trying to let go of the attachment like pushing it away with attachment to this life, know. But I never thought if I just realise death then that attachment will naturally lessen. It’s it’s maybe easier way to practice than trying to get rid of it.
You alright, Sarah? Yeah. Yeah? Reaction be if the team he backs for If the team he backed, or his team lost or something like that. I wonder what would be his reaction to that. I think the same as us, oh! Yeah, but I’d like that to be spiritual practice. One way of spiritual practice, know, as long as we have attachment there are things that we like and that we like to do.
And maybe if we have no attachment there might be things that we like to do, but there’s just no craving for that. So we can still do the things that we like. And then we can still respond in the way we feel like: Oh, you know, I don’t like that. But the grasping won’t be that strong. You know, there are people that feel so bad that our team loses.
They go out and drink and they become drunk and they, you know, start smashing cars and they but but you know you can feel, oh, a pity. But if you have for instance the observer in your mind, observing that you feel it’s a pity but you don’t identify with that feeling, oh it’s a pity, then the feeling just comes and goes and it’s gone. You know, and you can still be happy for your team to win but you do not identify so strong with that happiness and you become completely, you just observe it, the happiness arising and the happiness going. And the anger? And the anger coming and going.
What is he doing? What are you doing? That’s the thing though, when you’re passionate about something, it’s harder to practice because you automatically want to be angry or negative. Passion is related to attachment. That’s what I meant by But you can also be passionate about virtuous things.
Yes. It’s a lesson to try and do the right thing. It’s harder because you’re so But I think when you are attached to the football and then you start practicing Dharma and then you start to remember death and you practice what Geshe-la said that whoever comes there and does the jumping and the screaming and the they all because of their attachment they’re going to be reborn in the lower realms, you The more you realize that you let go your attachment. You can’t hold on to that. Will the pleasure be there?
The pleasure be there? The pleasure will still be there. That’s not the problem. The pleasure is not the problem. The attachment to the pleasure is a problem or the attachment to your team winning is the problem.
Not the enjoyment of your team winning. That’s okay. Yes and then passion can be passion is like desire. You can also be passionate about virtuous things. You can be passionate about getting enlightened.
Nothing wrong with that. But if you’re passionate in the sense of attachment then yes, when you don’t get what you want that anger is there and that’s a big source of suffering. Yeah. I’m thinking, one of my friends asked a very high Lama, he was very attached to playing football and he thought that Buddha said you can’t play football. So he asked the Lama and the Lama, no, the Lama said you play to make all sentient beings happy.
You know, that’s your motivation to play. And you can also think when you go to the football and you want to sit in the public you can think: May everybody who hears me, sees me, remembers me, talks about me be enlightened in an instant, know, be released from all the suffering immediately. Then just you being present there is your opportunity to practice and will become for all sentient beings the cause to achieve enlightenment. Don’t to be pure before you can do that. No, you don’t.
Just be yourself. Just be yourself and have that thought, that pure thought, then it will happen. Then you practice virtue, right? I thought you know what we have to do, you try to imagine yourself as the Buddha and you become a Buddha. And then that’s the time you can say to yourself, whatever person coming in contact with me, talking to me or touching me, happen, may generate a feeling of good.
But it’s only after you have No, no, no. You can do that from now on. Yeah. Yeah. You don’t have to put in Buddha for that.
Because what that means is that therefore the responsibility is back on me to be living that Dharma in a way where that will result. Even if you don’t live the Dharma, just by you merely being alive, you dedicate your life to the benefit of all sentient beings. May everybody who sees me be instantly be enlightened just by me having this body. I’m stupid, I’m ignorant, I can’t do anything good but by people just seeing my body may they be instantly be enlightened. Somehow a feeling of You can say, isn’t that a good thought?
Yeah but there’s feeling of presumptuousness. What is that presumptuousness? Pride or whatever I’m saying. How could I generate enlightenment when I myself You’re not generating that. You’re saying if somebody sees me may they instantly become enlightened.
So you’re not creating enlightenment for them but what you’re saying is you wish that your body is of great benefit to others. So you want yourself to be conditioned for the enlightenment about the body. Yes, yes. So your body is dedicated towards that, to be of benefit all the time. What happens in the mind of others doesn’t matter, but your intention is to be of benefit.
And you do not have to be saintly for that. There is a nun who has a kind of cancer and she has a lot of lung cancer, she’s very easily disturbed, so she can’t sleep at night and she has to sleep during the day and she felt at a certain point I can’t do anything good with my I have no qualities. She felt she had no qualities. But she said: But I can become a good nun. So that’s what I’ll do with my life because all the other things I won’t be able to do that good but I can become a good nun.
That is such a pure motivation to give up everything in her life in order to make the choice to be a good example for others. She felt this is the only thing I can do, you know, but at the same time she did everything that she could do by doing that. Alright, more questions? No? Other people?
Okay, meditation. I’ve got a shock in that last meditation, like I heard it for the first time that if I goof, if I mess this up, I’m wasting everything that’s gone before it. And it was like I heard that for the it’s not the first time, Me too. My god. I wrote it, but when I read it I was like, oh wow.
It’s big, But that is how precious it And I could have recited that, but this was like getting it for the first time, big time. What feeling did it give you? Oh, feeling. Well, blew my mind. It’s the only way I can explain it.
It was like and feeling of that is so important, you know, respect, not maybe urgency isn’t the word, but somewhere in there. Yeah, like that. Determination, I guess. To use it to not to waste it. Yeah.
And then I started wobbling thinking I could never do that justice. That seems very big to have that as a I won’t tell you the word, but like a swear word. Know, that’s really big. So I sit with that. Don’t let that overwhelm you.
It is so big so somehow you have to find a way to carry that. And integrate it. And integrate it. And also integrate it with the wanting to do this more gently than that trying. Yes.
So that’s some work for me to do. Yes. The reason tightens me up. Yes, and that’s how we try as Westerners, we become tight. You know, we want to do everything perfect and we’re so good in that and we become more tight.
And when we become more tight the mind becomes more tight we actually create the opposite of what we want to do. The mind that practices Dharma is a mind that opens up. If we try our very best the mind becomes small, you know. So finding that middle between having a relaxed mind and at the same time you keep on going. One Tibetan monk once said to me, you know, we have this, I have to get enlightened now, I have to get enlightened.
And we get we get sick just by doing that. And this And then what happened now? Yes. After I got that idea and I started doing that, you get completely crazy when you do that. It’s sort of attachment.
It is attachment. And it’s pride. It’s it’s it’s not it’s not skillful at all. No. One monk said to me, oh, no.
He said you you hear it wrong. It’s like you you hear about the fact that you have a precious human rebirth and about death and and and impermanence so that you go on the path. But as soon as you’re on the path, you take it easy. You relax, you know? You But you keep on walking in that direction.
You don’t let anybody distract you. You keep on realizing how precious it is but you walk as if you can walk forever. Right? Because enlightenment is far away, it’s not around the corner. Don’t run because you won’t make it.
Don’t you love him? I do. Yeah. And I still have to learn that middle, you know, because as soon as I relax, I forget death and impermanence and I, you know, I just wanna relax and chill out. And then when I start to practice, I I become too tired, you know, and finding that middle is is an ongoing practice and but I keep remembering here.
As soon as I get tired, think, oh no, relax, walk slowly, but so that you can keep on walking, you know, in in a manner that you are happy. Because it’s all about being more happy, more happy. So whatever you’re doing, if you walk in the direction of your goal, it should actually make you more and more happy. Tightness makes us unhappy, makes us agitated, makes us impatient, makes us so relaxed but keep on looking, this is where I’m going. And somehow you must have we have to find a way that we experience so much joy in doing it.
It’s a hard practice, isn’t it? But we have to find somehow joy even in all the things of Samsāra and all the activities of Samsāra because we will keep on walking for a long time in this kind of world. So the more we enjoy doing what we are doing, you know, the better it is, the better we can make it, the better we will be of service. If I’m happy doing any work, no matter what people ask me to do I will do it happily. So then people will be happy because I’m, you know, it’s, it’s, it help?
Slowly, slowly. There is a peace when you walk that it’s like your natural mind, your natural state, your natural rhythm. Finding that rhythm, you know, that’s the place where you function best, where you acknowledge yourself best for who you are. Yeah. Alright, meditation, renunciation Renunciation with a happy mind.
It’s all about being more happy. So make sure that you sit comfortable. That you have a straight back. And at the same time relaxed. Your hands on your lap or on your knees.
Allow your mind to settle down. And for that you can observe your breathing for a little while, just focusing on the rising and falling of your abdomen. And then adjust your motivation. Try to think that we’re not only doing this for the happiness of this life, not only for happiness of future lives, not even only for the happiness of liberation, but for the perfect happiness of enlightenment. So that we have the ability to help each and every sentient being find that same perfect state of happiness.
And then when we have realized the preciousness of this human rebirth, we are at the beginning of the path where we try to generate the motivation of a being of lesser capacity. Of small capacity. What we’re trying to do is we’re trying to change your motivation from motivation that is looking for happiness in this life, to the motivation of working for happiness in future lives. The only way that we can bridge that gap between this life and future lives is by remembering death. If we don’t remember the end of this life, how can we even think about future lives?
If we do not remember our death, we will only think about this life, and therefore not the Dharma. And even if we hear about the Dharma, if we don’t remember death, we won’t practice it. And I want you to check with your own experience if that’s true, if that’s the case for you. If you do not remember your death, but you have heard the Dharma, does that mean that you do not practice it? And even if we practice the Dharma, if we do not remember death, we won’t practice properly, because we are motivated by the eight worldly concerns.
We would act out of craving for the good things in this life. And the result of not remembering death will be that at the end of our life, when we are about to die, we will die with regret. We will look back at our life and see all the missed opportunities. Remembering death helps us to make our life most beneficial. It makes us powerful in destroying our delusions.
We would recollect every time when the delusions surface, that they are the mere cause of suffering, especially suffering in future lives. And the more remembered we remember death, and therefore work for future lives, then at the end of our life we will die happily and gladly. So contemplating like this wakes up the thought, I should remember death, I have to remember death. And look, you look for the means how to do that. So the actual way to remember death has three reasons.
You think that death is certain. And you do it by thinking that everybody who has been born in this life will naturally die. And you try to think of persons who came into existence but didn’t die. You try to think about wise people, saints, famous people, rich people, knowledgeable people. And no matter what fantastic qualities these people have, there is not one person who has not died or will not die.
And the more you see everybody who came into being will die at a certain point, the more your own death will become certain. You will see that that is actually going to happen. Second reason that you use is that the moment of your death is uncertain. To counteract that feeling that we still have time and that we postpone Odharma practice. Because we somehow have that feeling: Yes, I’m going to die, but not today, not tomorrow, not soon.
And because we feel that we still have some time to live, we postpone our practice. So by thinking the moment of death is uncertain, I might even die today, we get urged to engage in practice. We stop procrastinating. And then we try to reflect on what would help us at a time of death. And then we do teachings that help us to visualize what would happen to us when we die.
And then we can see what would help us. And we would see that all the wealth we have is not going to be of benefit on that moment of death. Our friends or family are not going to be of benefit. The only thing that is going to help us is our Dharma practice. And try to think think what parts of the Dharma practice that you know already would be beneficial at the time of death.
So when you remember death, then you can also remember what happens after death. And first of all, your consciousness will take another rebirth. So think where you can end up. And basically, we have two options. We can either go to the higher realms or to the lower realms.
So reflect on what sort of happiness or suffering you will have in your next rebirth in either of the two types of migration. Your karma will determine where you end up. Whatever karma ripens, whatever karma is stronger. So if you reflect on the karma that we have created in this life, and must have created in previous life, we could end up in the hell realm. That’s quite likely.
And being in the hell realms we would experience unbearable heat or cold. We would experience torture and cruciating pains. We would be killed again and again, and revived again and again. And because of this tormenting suffering, we react with anger and hate, and create more causes for the same suffering again and again. We can also be reborn in the hungry ghost realm and experience incredible hunger and thirst for a very long time.
We are not able to find any food or drink. And when we do find it, we cannot reach it or we cannot swallow it due to the shape and form of our body. Or the moment we eat or drink it, it transforms in into horrible substances, like fluid iron. And try to really see that we have the karma for this. We have created the causes, definitely.
We can also be reborn as an animal, in which we experience constant fear of being hunted or eaten, or in which we live in captivity and our bodies are used for the profit of others. We experience the suffering of being stupid, ignorant, and having very limited capacity to think. In all these lower realms, the suffering is so unbearable that even if we would meet the Dharma, we would not be able to practice it. If you need a stretch, can do that now. But you can also stay in the meditation, reflecting the sufferings of the lower realms.
So seeing how easy it is to fall into the lower realms, understanding the huge suffering that we would experience being in the lower realms. We try to look for a refuge from that, a refuge that can protect us from the lower realms. And we try to find a refuge, an object of refuge, that we believe can protect us from the fear and the sufferings of the lower realms. And in Buddhism that object of refuge is Buddha, Dharma, Sangha, the Three Jewels. So how can the Three Jewels, how can Buddhadharma Sangha have the ability to protect us from the three from the three lower realms?
In order to understand that, we have to understand the real meaning of Buddhadharma Sangha. There is Buddhadharma Sangha on different levels. Buddha can for instance be an image of the Buddha, a picture, a statue, even a stupa. A Buddha can also be the deity that we visualize when we do practices. But Buddha is also that what we achieve when we develop our full potential.
The Buddha is also within us. It s the manifestation of our own wisdom mind. And that is the real object of refuge. All the other objects of refuge, all the other Buddhas help us to remember our potential and inspire us to fully develop that potential. Dharma, the real Dharma, is all the realizations in our own mind.
The scriptures, the teachings, the reading, all that helps us to achieve these realizations. They guide us what to develop, what to discard. But real Dharma is the realizations in our own mind. Starting with any virtue that we create. That is where we take refuge in.
That is what is going to help us protecting from the lower realms. And then the Sangha is all those who help us to achieve these realizations, especially those who already have realized the teachings in their own mind. They show us where to go, how to do it. So taking refuge is not something that you do out of belief. And if we have belief, that belief is completely based on reasoning.
That’s not a blind belief or a blind faith. It is faith based on reasoning. And the more we learn about the qualities of Buddha, Dharma and Sangha, and the benefits of taking refuge, the more we learn what Buddhadharma’s Sangha represent, the more our refuge will deepen, will become stronger, will become meaningful. But just taking refuge is not enough to prevent rebirth in the lower realms. We will have to modify our behavior.
We develop knowledge and wisdom about what kind of behavior needs to be developed and what kind of behavior needs to be discarded. We learn about karma. Based on that knowledge, and maybe our own experience in practicing that knowledge, we develop faith in the law of cause and effect. karma is fixed. karma is definite.
It means that every action that we do is karma and we will definitely experience the result of that. karma increases, which means the longer the karma is in our mind, the more powerful the result will be, the bigger the result will be. We cannot experience the karma that we haven’t created the causes for. Which means that whatever we experience, we must have created causes for that. And karma doesn’t disappear.
Even if the doesn’t ripen, it is there in our mind, expanding until the causes and conditions come together, and then it ripens. So when we hear about karma, we somehow have the tendency to hear about the negative karma and we get scared. But karma works for both negative actions and for virtuous actions. So we can use the law of cause and effect. The more we understand it, the more we can use it to create the result that we are striving for.
The knowledge about karma gives us the power to control our own mind. So we do think about negative karma because that is related to all the actions that we would like to discard. We say karma is that what leads to suffering and because we do not want to suffer, we do not like to create that karma. Positive karma are those actions that lead to happiness. And we like to be happy, so we learn about positive karma and learn how to develop that.
And when we reflect on karma, we reflect on that what makes negative karma so powerful, And by recognizing that we have created many causes for suffering in the past, we also learn how to purify that negative karma so that the suffering cannot ripen to its fullest extent. And try to find some certainty in your mind that if you apply this taking refuge, understanding refuge, learning about karma, about the ten non-virtues and the ten virtuous actions, that you have the tools in your hand to prevent being born in the lower realms and being born in the happy realms. So if you find the certainty that with these practices you can achieve the body of a deva of a human being, then you think about how that will be, being reborn again and again as a human being or a god or a demi-god. And think that even if we were to be reborn again and again as a human being or a God, we would still be ceaselessly tormented by many hundreds of sufferings, such as rebirth, old age, sickness and death, dissatisfaction, anxiety, lack of fulfilment, relationship problems and so forth. And after that we would again fall down into the lower realms.
So there’s nothing to trust about just being in the upper realms. So if you see that you can’t trust even being in the upper realms, Somehow we have to try to generate the determination to be free of taking rebirth in whatever realm. So in order to create the causes for the determination to be free of the suffering of cyclic existence to arise in the mind, we reflect on suffering, on all the universal suffering, the suffering of the higher realms and the causes of suffering, that which causes us to enter in whatever realm, higher realms, lower realms. So we reflect on the faults of cyclic existence and on the universal sufferings. And we reflect on the eight types of suffering: birth, old age, sickness, death, encountering what is unpleasant, separating of what is pleasant, suffering of having the five appropriated aggregates, means that we’re not in control, that we have to experience certain things over and over and over again.
We reflect on the six types of sufferings, that’s what we call them the faults of Samsāra, as the faults of uncertainty, of insatiability, of casting of bodies repeatedly, of repeated rebirth, of repeatedly descending from high to low, and of having no companions. We are born alone and we will die alone. So just remember them, but don’t go too deep into them. And we reflect on the three types of suffering: the suffering of pain, the most coarse pain, the most coarse suffering, the suffering of change, all the pleasurable experiences that are actually in the nature of suffering, and all pervasive suffering. The fact that in every action we create causes for suffering again.
And the more we can see suffering for what it is, the more we can generate a determination that we want to be free of that. So we don’t generate renunciation on the basis of our aversion for suffering, in the sense that experience it, we do not want to experience it. What we actually do is we do experience it, but what we say, it is enough, I don’t want to do this again. This is never going give me the satisfaction that I’m looking for. So by fully living the suffering, by fully understanding the suffering, only then the determination to be free of that suffering can arise.
Aversion for suffering is not the same as the determination to be free of suffering. Try to see that difference. And then we also reflect on the specific suffering of human beings, of demigods and of the gods in the different realms. Seeing that even if we are there, there will be suffering. And that suffering is still suffering even if there is also some pleasure around it.
And when we are fully aware of all that suffering, we try to understand where it’s coming from and how it is related to our afflictions. How due to the delusions we accumulate karma. And due to this karma we die and are reborn again and again. We reflect on the fact that because of our ignorance or not knowing of reality, we create attachment and aversion again and again. And that attachment and aversion places a seed in our mind.
And one day the seeds will ripen, it will lead to craving and grasping for a new body. And when we have a new body, we have again the six sense organs with which we can contact with objects, and on the basis of which feelings arise. And these feelings are the condition for attachment and aversion to arise, which are the causes for new karma. And we look at the cycle of Samsāra like this again and again. Seeing that that ignorance is the beginning.
That ignorance about reality, about how we exist, about how things exist. And the more we learn to see that reality, the more we can reverse these twelve links of dependent arising, the more we will move in the direction of liberation. So try to generate that determination that you want to be free of the bondage of Samsāra, that you want to engage in practices that help you to get there, which are the three higher trainings. The training of ethics, concentration and wisdom. And then dedicate the merits.
That whatever we have been doing today, that that may become the cause for us to achieve our full potential of wisdom, compassion, and ability to help others in a perfect way. Thank you for coming and doing the hard work. I hope you have a lovely evening. Can we leave this here for tomorrow? Yeah, you can.
If you want to sit there and you want to leave your book here. Yeah. I would put that on the on the cushion so that or the whole thing on the mat. I put a prayer book underneath so that people see that somebody is sitting there. Yep.
I have to be very clear. I will be here eight thirty or something and that may help to make sure that people don’t take your spots but you have to somehow leave something, know, your water bottle or your whatever you don’t need tonight. So if you want to have a yellow ribbon, I hope there are enough, that is an indication that we are in silence so that we can tell people tomorrow morning that they don’t talk to whoever has a yellow ribbon. I’ll wear one of them tonight before I wear it. You wanna wear it tonight with your wife?
You can do that. You have to explain her first what it means, I think. You’ll enjoy the silence, Andrew? Do you? Yeah, it’s nice, space from See, if you can keep on doing that tonight, it’s very beneficial.
Take in your silence if you want to