中文 - TWIM 禅修者常见问题 - 宁静智慧内明禅修 Chinese - FAQ for TWIM Meditators-vCceNFc7QKo.en.vtt.txt

From: https://youtube.com/watch?v=vCceNFc7QKo

Context: Throughout this transcript, Bhante Vimalaramsi is the speaker unless otherwise indicated.

[Music]

all right welcome everyone my name is

karuna and i'm honored to be joined by

delson armstrong

we're here at damasuke meditation center

and we'll be answering some frequently

asked asked questions about the twin

practice

so to start out delson

this question comes in all the time i

have a knot in my forehead

and it's kind of a headache is that

tension or what should i do with the

tightness that i'm feeling

yeah this is a common occurrence

especially when you're trying too hard

in the practice

so when you get attention in the

forehead that means that you're starting

to tend towards or you're already at one

point at concentration

and you're trying too hard to stay with

your objective meditation

rather than allowing it to be collected

around that object

so as soon as you notice that tension

what you have to do is pull back your

attention pull back the

the

it's really the craving for staying with

the object pull that back

relax use the six r's

and come back with a more open and

collected mind

right yeah i know that can be

challenging because you want to stay

with the object

but it's more of releasing the

hindrances until your mind stays on its

own right you're not forcing your mind

to stay exactly because the moment you

start to force your mind on the object

you're also suppressing the hindrances

and when you do that

it might feel good for some time but

then later on the hindrances will come

back with full force

and you won't be able to have the

ability to to recognize them and let

them go

when you do it in the practice itself

all you're doing is you're observing the

object of meditation and you're

six-houring any time your mindfulness

your attention sways away from the

object

so if you try to push

and pin down the attention on the object

of meditation that is wrong practice

that is wrong effort all you're doing is

you're observing and then relaxing the

mind around that object

and keeping it there just watching it

don't have to do anything else as soon

as you see that the attention has been

fully away from the mind

from the object of meditation

then you use the six r's and you come

back

when you do feel tension take that as a

sign of you're pushing too much you're

trying too hard and recognize that use

the six hours pull back and just gently

softly stay with the object and

meditation

okay thanks that's helpful

so related to the above when i six are

the feeling of tension in my forehead

it just won't go away

uh i really want to get rid of it

that's exactly it you really want to get

rid of it that's craving that's longing

that is counterintuitive to how the six

r's work

if you try to do the six r's if you

force the six r's if you push the six

r's you're not actually doing the six

r's

so you notice the tension there

okay you recognize the tension is there

take your attention away from it bring

it back to the intention of relaxing

which keeps the mind tranquil keeps the

mind serene

smile return to your object and repeat

again if the tension arises what you

have to notice is when you relax it's

opening up that tension it's letting it

and it might become softer and it might

come back up again

as a hindrance but it'll become weaker

how do you know if you're doing it

correctly you know you're doing it

correctly if it becomes weaker and

softer and finally fades away

if it becomes stronger if it becomes

more tense then you know you're pushing

too much and you're trying too hard and

instead of using the 6rs as a way of

letting go of craving you're actually

infusing craving by saying i want the

6rs to work in this way

that's not going to happen you just have

let it go

using the six r's watch

the melting away of the tension stay

with that

stay with the smile and stay with the

object returning to the object

it might come back up again all you do

let it go again and it'll become less

and less

painful less and less tense and

eventually it will go away

yeah another thing i know that's common

is people will

run the first four r's say and they'll

forget about returning to their object

uh and bonte often says this is like

trying to bake a cake while you're

missing an ingredient or something right

so you have to use all six yeah a lot of

times people try to modify it and they

say well i can just recognize and i can

release and i can return

but they forget the two crucial steps

that relax and the re-smile there's a

reason why we do that process in the way

that we're doing that process

because it's fulfilling right effort

when you recognize you immediately have

mindfulness you're

you're recognizing that there is a

hindrance present but you have

equanimity you're not fighting it you're

not pushing it you're not pulling it

you're not doing anything with it you're

just saying okay here is a hindrance

you release your attention away from

that hindrance

and then you relax the mind and the body

you relax that tension

every time you relax that tension you

are letting go and abandoning craving

and you experience this very vast open

spacious

mind that's like a cloudless sky

once you have that you've experienced

some form of a mundane mini nibana

but that's not the end then you bring up

the enlightenment factor of joy by

coming back to your smile you uplift the

mind which makes it easy for it to be

naturally collected around its object

once you smile and when you return

then you fulfill that whole process of

right effort by first generating a

wholesome

thought or wholesome state of mind

and then

returning back to it you're maintaining

the awareness and attention

to that wholesome state of mind which is

the loving kindness

all right another very common question

is people who say i can't bring up the

feeling of loving kindness or keep it

going what do you suggest for them

yeah so for that i would say stick with

the smile for a little bit use the smile

so sometimes people might not be able to

feel

the loving kindness in their heart and

won't be able to feel in their chest but

as soon as you use the smile you become

joyful you become uplifted you become

happy

and then that immediately starts to

bring up the feeling of loving kindness

so if you stay with the smile and make

it just a smiling meditation

for

most of the day you'll start to see that

your mind becoming uplifted starts to

remember moments that can generate

loving kindness starts to

recall things with gratitude or just has

a more lighter mind that's the whole

point and that's how the loving kindness

comes up

so sometimes what will happen is on

retreat for example

somebody might come up and say you know

i just i'm not feeling it and i don't

know what's going on and i'm not feeling

this loving kindness and things like

that there's two things that can be done

one is

either there is a block

so that block can be dealt with through

through forgiveness practice and that's

a separate set of instructions

where you come up with

by using certain statements

what is that block

secondary secondly you can use intuition

to ask why is the loving kindness not

coming up and it might either tell you

that that block is there and you can

secure it or it might tell you that you

need to forgive this person or the

situation or yourself

and that really frees up

the flow of loving kindness

finally what happens is on retreat

sometimes when people don't feel it

we could recommend them not to meditate

for the half of the day and just go out

uh you know if you're in in the retreat

center and if there's like nature around

just go walk in nature

or spend time at the park or at a lake

or something that where you know you can

just have fun and enjoy yourself

that keeps a light mind that keeps an

uplifted mind and what you realize is

later on like bonte will say that he'll

recommend this and then later on people

will come up and he'll say so how was

the meditation

and they said we didn't meditate we were

just doing this and that and we were

having a good time and smiling and

laughing

and exactly that's the meditation

having an uplifted mind having a light

mind is a result of that smile as a

result of laughing as a result of

keeping things light-hearted and that

really starts that flow of love and

kindness

yes something that helped me that you

mentioned in your guided meditation was

that there's different ways to bring up

the feeling and three of those being

gratitude

then picturing either a baby or a cute

animal was another and then also the

phrases may i be happy maybe free from

suffering so there's different ones that

might resonate with different people yes

absolutely

so another question is people are kind

of skeptical of the smiling a little bit

they said does smiling really work oh

absolutely absolutely it works

there's been research done where they

they basically

what it is is you take a pencil

and you grip the pencil with your teeth

and you hold on to it and basically what

that does is it creates a curvature

upward curvature of the mouth

and that basically tricks the brain into

thinking that you're smiling and so it

starts to release all of these feel-good

chemicals

and you suddenly feel happy

so research has already proven

that when you smile

it creates this feedback loop effect

where when you smile you feel happy and

when you're happy you smile

so the smiling absolutely works the more

you smile the more mindful you are as

well

so a lot of times people will ask the

question

you know i might be driving to work or i

might be on the computer or i might be

having dinner or i might be doing this

and i just don't have time to meditate

or how can i keep the loving kindness

going

if you can smile you can meditate like

monte says and that's really true i mean

the smile suddenly keeps you rooted in

what's happening in the present

and that's really the whole process of

mindfulness is to be able to observe

how your mind's attention moves

and the smile helps you to keep that

awareness open keep the mind free keep

the mind soft

and so the power of smiling cannot be

talked about enough you know there's

always an emphasis on smiling right

yeah and i mean obviously we're not

talking about

a massive

smile just the corners of the mouth is

all it really takes to uplift your mind

and that's a good point that you bring

up because it's not not just bringing up

the corners of the mouth but the smile

also happens in the mind and in the

heart which means

uh you know you could have like a little

buddha smile all of the images you see

of the buddha he's he has a little with

a smile and if you have that and you

maintain an uplifted mind you maintain a

a very free and open mind then you're

smiling in your mind if you have

naturally loving kindness towards

yourself and you accept yourself then

you you're smiling with your heart

so if you do these three things

you're good to go

yep

yeah another thing i wanted to add funny

enough there's been a lot of studies on

people who have had botox

and they physically couldn't stop

smiling and they've been shown to be

happy for that reason not because of the

botox specifically there you go yeah

that's important don't go for water

but yeah and fake it till you make it

really does seem to apply to the smiling

a little bit yeah

so do you use the 6rs to

get rid of a hindrance

or how do you use them exactly

i i get the i get the feeling that that

question comes from a slight aversion

because to get rid of a hindrance means

that you really don't like that

hindrance being there in your mind and

you're using the six r's with that

intention of aversion

if you have the equanimity to be able to

say here is a hindrance

so you have the right attitude of saying

you're recognizing a hindrance is there

you're not saying oh i really don't like

this hindrance here or if it's sensual

craving oh i really like this here

you're just noticing it you're

recognizing it and then you use the

release step to take away your attention

you

relax

you re-smile and return

and then you repeat whenever the

hindrance arises again but the whole

point is the six hours allows you to let

go of a hindrance it doesn't allow you

to get rid of it because as soon as you

use the words like get rid of as the

question implies

that means you really don't like it

being there

right first you have to change the

perspective on that and say it's only a

hindrance

the hindrance is just

a really good thing to show you where

your attachments lie

that's one of the things to understand

about a hindrance is it's it's a teacher

it's a teaching tool

it shows you okay this is where the mind

has its attachments

this is where the mind gets you know

disturbed

and once you are

able to recognize that and let that go

then you're actually doing right effort

then you're actually doing the

meditation process which includes that

wisdom and inside part of the whole twin

process

yeah i guess instead of thinking about

it like a six are this and six are that

boom boom boom uh it's helped me to more

think about it as relaxing into the

hindrance a little bit and then not

keeping attention on it yes repeating

the other r's yes

do you use this uh we just did that one

how long should i do the release and

relax step

when i 6r a minute seconds

how long does that process take well

what i'll say is the whole six hour

process is like a wave so

it's not like you have to like really

focus on am i recognizing you don't have

to focus on did i release brightly did i

relax correctly

or did i did i smile uh did i

uh return properly all of these things

you have to let go of and just

do it

like nike says just do it you know it's

just basically

seeing that they're in the seeing of the

hindrance you're recognizing so you

don't have to say now i'm recognizing

you don't have to be like okay recognize

and you have to be like okay now i'm

going to release okay now i'm going to

relax okay now i'm going to

smile now i'm going to return and so on

all you have to do is just

let the process unfold naturally so

if you're doing it correctly it should

take no more than a few seconds a couple

of seconds

would be ideal because all you're doing

is you see the hindrance you take your

awareness away from it you relax you

smile you return

it's a matter of three to four seconds

at the most

right yeah ponte uses the phrase rolling

your arms rolling the r's yeah yeah

that's a good way of putting it because

it is really a rolling if you just take

a pause and wait in one place

then you're giving the opportunity for

the hindrance to arise again and then

there's an opportunity for doubt to

arise and it'll be like okay i think i

made a mistake here let me do it again

you know just do it

do it with uh rolling the rs just

smoothly do it and then if it comes up

again do it again if the hindrance comes

up again do it again that's all you have

to do

don't have to overthink it you don't

have to even think about it just allow

it to happen

yeah and i feel like the other

potential uh pitfall for folks is trying

to 6r too much you're not off the object

it's just a thought that's part of it

just comes up but it hasn't taken you

away and people try to 6r everything

yeah that's one of the instructions i

get for people in the beginning is

don't worry about any background

thoughts that you might have you know

when you're first starting out

meditating there'll be all kinds of

thoughts percolating up but they won't

be grabbing your attention they won't be

pulling your attention away you're just

sort of aware with your mindfulness that

there is this

mental energy going on in the back

in the form of those thoughts

only when your mind's attention is

completely off its object

and now it's looking at that background

thought saying oh i'm taking this as an

object i'm really interested in this

that's when you 6r that's when you

recognize

that there is

no longer mindfulness of the object of

meditation and you use the rest of the

six r's you just

bring it back so it's like an anchor

you're just bringing it back to

the object of meditation

the other thing is

when you do the six hours too many times

what you're doing is you're creating all

of this energy you're creating all of

this restlessness in that process now

you know you don't even give the mind

the opportunity to actually return

properly

to its object of meditation and you just

immediately recognize oh here's a

thought let me let me six r that

so you're not actually doing the

meditation at that point all that's

happening is the mind is getting

scattered and

it's actually becoming

worse than rather sharpening the

mindfulness

another question here i get sleepy while

meditating what's your solution

yeah so sleepiness uh right off the bat

i would say are you getting enough sleep

i mean this is something i commonly hear

and and practitioners sometimes doing

retreat want to be very gung-ho about it

and be like you know what i'm here to

meditate so i'm going to just forego my

sleep and and or sleep less and meditate

more and no no no you need to have a

balance

you have to eat properly at the right

times you have to have enough sleep

whatever that means for you you have to

have enough sleep obviously you don't

want to oversleep because that can

create slot and torpor

but you want to be able to have

sufficient sleep so that when you wake

up you don't feel groggy and you're

ready to take on the day now in the

meditation itself there is a slot

intorpor that arises and there's

different ways to deal with it number

one is sometimes the mind

is dull because there's not enough

joyful interest in the object of

meditation

so just bring up a little intention of

joyful interest and what that does is it

kind of focuses like a camera lens it

kind of focuses the attention a little

so the energy rises up a little bit more

and the dullness

and the sleepiness goes away

if that doesn't work and the sleepiness

continues on then there are other

recommendations practical

recommendations that the buddha has

given

go out into natural light or turn on you

know the light as as much as you can and

meditate or

go to a shade where there is where you

can see a lot of light but you're not

directly in the light and you can just

use that as a way to keep the mind

active keep the mind energetic rather

than dull

if that doesn't work then go for a walk

or go for a run that really energizes

the body

if that doesn't work wash your face you

know just with cold water and ultimately

if that doesn't work take a nap

you know you might need a 20-minute nap

15-20 minute nap it really does wonders

and then come back do a little bit of

walking meditation and then come back

and sit and see how the mind is then

no red bull or no

i wouldn't recommend it i'm not a big

fan of that okay

i don't drink caffeine at all by the way

yeah

i mean it's not it's not a bad thing but

uh you know people drink coffee in the

morning and that's fine or they want to

drink green tea or whatever it might be

what i do is compassion meditation

that's my that's my pick-me-up

first thing in the morning

awesome

how much attention should be on

visualizing the spiritual friend

versus watching the feeling

yeah so

that's a good question i mean it's

really a balance uh you're you're really

staying with the object which is really

the loving kindness so some people like

to really take it to a whole other level

and really visualize their friend there

and you know their features and it's

like they're almost here in front of

them and things like that that's all not

necessary even if you just have the idea

that your spiritual friend is there and

you're sending it out

so it's more like 70 percent feeling

the loving kindness and 30 spiritual

friend is here

i'm used to watching my breath as maybe

people from coming from vipassana shall

i synchronize the breath to making the

wishes for loving kindness

not at all uh this is not a breathing

meditation

and more importantly this is not a

verbalizing thinking meditation

so the verbalization is used in such a

way that it brings up the feeling you do

the verbalization and you allow the

feeling to come up so this is really a

feeling meditate and feeling meditation

it's

it's really feeling that warm energy of

loving kindness in your chest

or later on when it comes into the head

then you're radiating it but

this is really all about

just keeping your mind

and your attention on that feeling it's

not about the thinking it's not about

the breathing if you synchronize the

breath then you're no longer actually

using the feeling as the object now

you're using your attention to stay on

the breath and if you're synchronizing

and controlling it

there that is miles and miles away from

what twim is all about

i can't really do the loving kindness

and would rather go back to breath

i used to do a lot of breath

yeah i noticed that sometimes people

have this they have certain kinds of

tendencies or certain kinds of practices

that they've done in the past related to

the breath and that's really just an

attachment to that practice

and one of the recommendations i have

when people come to learn this practice

the twin practice or they come on

retreat is just for that duration of the

retreat just let go all of those

practices and just really

sincerely

wholeheartedly try this practice and see

if it works for you

so i would say

majority of the time

don't focus on the breath don't go back

to the breathing practice make an effort

i mean you don't have to strive and push

hard but make an effort to just see for

yourself how this loving kindness

meditation works

and if you do want to use the breath

then there is

a recommendation of how to use the

breath and it's not done in the way of

you know controlling the breath and

things like that it's really in the same

way as twin which is

you're watching how mind's attention

moves with using the breath as a as a

reminder as sort of like an anchor but

in itself it doesn't make it

concentrated

but i i would rarely give that kind of

instruction or any recommendation

because

primarily for my own self and from my

own experience

the meta meditation or the brahmavihara

meditation has worked wonders

uh and a lot of people who

who have gone to do breath in the past

and then moved on to do loving kindness

they find that they drop that practice

completely and they're just good with

the loving kindness so it's just a

matter of really letting go of those

clinging to old practices and making an

effort to really pay attention

and really make the

determination

to to try this practice

right

yeah most people progress quicker with

the loving kindness

and to be quite honest i haven't met

someone who wasn't able to get the

practice

after trying it and i've been on a lot

of retreats here

yeah

what if i have a lot of doubts about the

practice that's a big hindrance yeah

doubt is a big one and it really depends

on the situation i mean if you have

doubts in terms of the instructions then

you approach or you send an email to

one of the guides or the teacher or if

you're on retreat

ask the teacher and ask them okay i just

wanted to clarify the instructions with

you and then go and do them

but in the practice itself while you're

sitting down and you have a doubt like i

was mentioning earlier like

am i recognizing correctly or am i doing

this correctly all of those things

see them as hindrances and just let them

go by seeing them as hindrances means

you're recognizing them taking your

attention away from them and relaxing

and then smiling and returning that's

all you have to do

so if you have doubts about am i 6r

incorrectly

six are that too

which means that if you have an idea

that oh i don't think i did the

the relaxed step correctly or i don't

think i

you know returned properly if you have

doubts like that then do another cycle

by letting go of those kinds of thoughts

and coming back to your object

i think it's often talked about that

there's three

big doubts a doubt in the teacher the

teaching and and one in the taught and

oneself yeah and i thought about the

fact that when we're doing in the

morning we

uh take refuge in the buddha dhamma and

sangha

and each of those is an antidote to each

one of those doubts yeah that's a great

way of putting it that's that's

absolutely so because

you're making a determination to say

when i take refuge in the buddha i'm

taking refuge in in the teacher i'm

trusting the teacher

when you make a refuge take a refuge in

the sangha

or the dharma rather

then you're making an effort to say and

a determination to say okay i'm ready to

really take on this practice

and then with the sangha

it's really

not only just a community

with you at the retreat or whatever it

might be but in your own self

in your own mind in the the ability and

capacities of your own mind

and so one of the one of the things

about the hindrance of doubt is it can

arise

because in the past you have come up

with where people have doubted you or

you've doubted yourself

you have to let go of that and if it

requires some kind of forgiveness

practice to be able to forgive that you

might want to do that for a day and then

come back to the practice and you'll see

you have greater levels of

self-acceptance and it's much easier

than to just do the process rather than

questioning it every step of the way

yeah i remember when i was starting out

my biggest doubt was you know all these

other people have gotten it but i don't

think i can get it yeah and it's i think

everyone

maybe not everyone has that just this

idea of oh well you know i'm somehow

special and i'm the only one who really

can't get this yeah

yeah and i've come across people like

that and that that's really coming from

some level of uh you know there's

different kinds of conceit and one of

the conceit is like

i feel inferior in some way and that's

just a level of insecurity that you have

to see as a hindrance

and just let go of and trust in yourself

trust in the practice trust in the

teaching

when i pick a spiritual friend

does he or she have to be perfect

or kind of a saint

yeah that's a good question i mean some

people like to use uh well when mother

teresa was alive

as a spiritual friend or the dalai lama

and things like that i mean you know of

them but you don't know them personally

the way i like to bring up a spiritual

or recommend that people bring up a

spiritual friend is

think about somebody who naturally

uplifts your mind think about somebody

who naturally brings a smile to your

face when you when you think about them

you're naturally at ease

of course there are certain parameters

to the spiritual friend they have to be

of the same gender they have to be alive

and they can't be you know a family

member so

so once you fulfill those and then you

think about somebody who just naturally

uplifts the mind

just stay with them

how strong does the feeling of meta have

to be to progress in the practice

don't yeah i would say to

this that don't worry about

the strength of the feeling so long as

you can feel something you're on the

right track

sometimes the method will change in the

sense that it might become

larger it might become more radiant it

might become more intense or whatever it

might be

just allow that feeling to do what it's

doing but so long as you can notice a

feeling that's that's all that's

required

once i get a feeling of meta do i keep

repeating the phrases

you repeat the phrase only one time

and then after you repeat it just allow

the feeling to come up from that phrase

sometimes the meta will dissipate and

disappear and some people what they like

to do is use the phrase again as a way

of guiding them at the back into their

uh into their awareness

and that's fine but what you're going to

find eventually is when you progress in

this practice the verbalizations drop

altogether and the feeling just

naturally flows

with your intention

so you don't need to say the

verbalization over and over again

because the moment you do that then that

becomes a mantra meditation that becomes

a thinking meditation

and that's not what we're doing here

we're just using that as a tool to bring

up the feeling let go of the

verbalization and rest your awareness on

the feeling itself

i'm feeling some joy now what to do next

i'm very happy to hear that that's very

good

if you're feeling joy let it be there

the main thing that you have to

understand is

things will happen in the meditation

where you start to actually experience

different factors

of the jhana and that can include the

joy you know the sukkah and things like

that

but don't allow the mind to deviate from

it meaning deviate from the object of

meditation and then don't mistake the

joy

for the lovingkindness so my caution

there is

okay you experience joy that's a

wonderful thing but don't get detracted

from staying with the loving kindness

there is a difference between the

feeling of joy and the feeling of loving

kindness the feeling of loving kindness

is soft it's gentle it's very

warm and and welcoming and so on

the feeling of joy that you experience

especially as a factor of the first

jhana and the second jhana is more

exuberant

it's more vibrant it's more energizing

and so you feel something else and

you'll feel it in the background you'll

feel it as a a rising of a giant state

but don't think that now you need to

shift your attention to that let your

awareness and let your attention

be on the object love and kindness and

stay with that and the joy will you'll

see if what happens is if you stay with

the joy instead

eventually two things can happen

because of your intention or your

attention to stay there

your

your feeling of joy will actually become

even more elevated and it can become

uncomfortable and people have done this

and they feel different things like they

might even start to feel anxious because

the joy becomes so energizing

or the second thing is if you try to

make that joy the object of meditation

the joy will fade away and then you will

think

mistaking the joy of loving kindness

that you're not able to bring up the

feeling of loving kindness so let it be

there it's a wonderful thing that the

joy is there but it will dissipate on

its own just let it do its thing it

might just glide out it might just slide

up and then glide through and then

dissipate on its own but all throughout

that process

if your mind is on the feeling of loving

kindness then you're on the right track

okay so i feel like my hands or parts of

my body are missing

the body is very calm

what does this mean what do i do

so this means that you're getting into

the third jana the third jana is really

where the mind becomes

very tranquil

and at this point the joy completely

dissipates

and what is left is the sukkah that we

talk about

and the sukkah is the

feeling of happiness in the body the

feeling of comfort

the feeling of

relaxation and tranquility in the body

and so what's happening is because your

mind is getting calmer and calmer you're

starting to lose

feeling in the body and it doesn't mean

you lose feeling in the sense that if

somebody touches it you won't feel it if

a fly lands on your hand you might feel

it and so on but this is a sign that

you're getting into the third genre and

let it be don't don't make a big deal

out of it don't put too much attention

on it notice it that it's a factor but

stay with the loving kindness

okay

and then

also the feeling of loving kindness has

moved up to my head

what do i do now

okay so when the feeling of

loving-kindness moves up to your head

you also want to notice a few other

things

number one is

how long were you able to stay with the

feeling of loving-kindness

and was your mind able to quickly

recognize when it got distracted

so the times in between when it got

distracted and you were with your loving

kindness are shorter but the times where

your mind was unloving kindness are much

longer and when i say longer i'm talking

five 10 15 minutes at a time it becomes

it becomes undistracted

this is a sign along with the fact that

you start losing complete awareness of

the body and you're just starting to see

the loving kindness in your head

this is a sign that

you are in the fourth jhana and at that

point

the teacher will say congratulations you

have now become an advanced meditator

and they will give you further

instructions

which are known as breaking down the

barrier which is an intermediary

practice you do it only one or two sits

maybe just one sit

and then you'll give you'll be given

further instructions of how to radiate

the loving kindness

in six directions six individual

directions and then all at the same time

and what is the purpose of this breaking

down the barrier

practice it's it's a it's a process of

basically you're going what happens in

breaking down the barriers is you you

are introduced to three other

spiritual friends so you have like four