Pretty funny, however close it may or may not be to the truth.

And they can all fall a little differently on several dimensions, often depending on intention, experience and more.

The shift into allowing experience, into headlessness, Big Mind, realized selflessness, can be more or less partial, more or less clear.

It can be done with an emphasis on Big Mind, seeing all as awareness itself.

It can be done with an emphasis on the heart, on kindness, Big Heart.

It can be done with an emphasis on the felt sense of the shift, how it feels in the body.

It can be done with an emphasis on our human self, on who we are.

It can be done with an emphasis on what is here now, as it is, or on what is here now unfolding over time, revealing a process and a journey within content of experience.

And it can be done as a combination of any of these, simultaneously or shifting attention over time.

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One is how the mental field creates a sense of space. When I close my eyes, the mental field can easily produce a visualization of space and its content. It can easily visualize this body, the various body parts and their relationships to each other, the room, the relationships between the objects in the room, how my body moved and was positioned in the past and may be in the future, and so on. And when I open the eyes again, I can get a quite clear sense of this mental field overlay on top of the visual field.

Space does not seem inherent in any field, and only appears through an overlay of the mental field. An overlay that helps map whatever happens in each field (visual, sound, sensation, smell, taste) in space. Even the mental field itself is mapped in space, giving a sense of thoughts happening in/around the head/body area.

This overlay of a visualized space is crucial for our human self navigating in the world. And also, it is crucial for creating a sense of a separate I. Without space, no I with an Other. A sense of a separate I is anchored here, in and around this body, and the rest of the world is out there, in the periphery.

The imagined separate I depends on visualized space to exist. And when I don’t notice how the mental field combines with the other fields to create a sense of space, space and the sense of a separate I seems solid, real and substantial. When I notice it, the sense of a separate I softens and fades.

The other seems to be free from an overlay from the mental field. This is just a sense of spaciousness absent of any end, inherent in awareness itself.

The first type is essential for mapping the sense fields in space. The second may be just an inherent property of awareness, existing independent of the first one.

• It works with projections. Whatever I see over there - and especially shadow material - I find right here. I find in myself the suffering I more easily see in others. And I also find right here the causes of suffering, confusion and all its expressions.
• I see all of that as not or less personal. I see that it is shared, it is a part of human life. I also see that it is all an object, content of experience, coming and going on its own.
• There is a shift from a sense of I-Other split to a sense of us. We are all in the same boat here. We all experience confusion and its many effects.
• In the taking in of suffering and giving of clarity, there is a shift from confusion to clarity. I gradually get familiar with and come to trust that shift. I know, deeply, that it is possible. This helps me remember in daily life, and invite it in.
• There is an opening of the heart towards others and myself. A shift into kindness. Holding us all, including my own human self, in kindness.
• There is a shift into a sense of nurturing fullness, and out of reactiveness.
• There is a shift into a more receptive view, and out of rigidity.
• There is a release of identification with content, and an easier shift into finding myself as Big Mind/Heart. I see content as shared and coming and going on its, and there is less of a sense of a separate I.
• There is a shift into more engagement in daily life. There is a release from fear. Less sense of separation. A shift into kindness. And all of this is naturally expressed in engagement.

I watched the BBC fictional documentary Voyage to the Planets which reminded me of the bigger picture of space exploration.

It helps us see our planet from the outside, as a whole, as one ecological and social system, as the larger body for each one of us and humanity as a whole. It helps shift our awareness into a global sense of us, realizing that what we do to the larger whole is what we do to ourselves.

Us is no longer a group of humanity, or even the whole of humanity. It is the earth as a whole, with its complex ecological systems, species and individuals. In this sense, space exploration is one of the ways the earth brings itself as a whole, as one living system, into awareness.

Space exploration is also, in a quite literal way, how the universe explores itself. As Carl Sagan once said, we are the local eyes, ears, feelings and thoughts of the universe. And space exploration is one of the ways this universe, through humans, brings more of itself into awareness.

Space exploration is the first step in the Earth, as a living system, reproducing itself. It is the beginning of the birth of new living planets in our solar system, through terraforming of dead ones.

Space exploration is also the beginning of humanity as a multi-planet species, which is of benefit to our long term survival and would help this particular sense and awareness organ of the universe to hang around and evolve a little bit longer.

Although the episodes didn’t explicitly bring in this context, I thought the episodes were very well made. It made a possible future manned mission to several planets in the solar system seem sexy, gritty and real.

So why not do something similar with a sustainable, or thrivable, future? It could be a glimpse into a society where those forming it act from a global and ecological sense of us, in a very practical and real way.

It could be a society where what is easy to do, individually and collectively, is also what benefits the larger ecological and social whole. Shifting taxes away from work, and to what does not support the larger social and ecological whole, is a good start.

It could be a society where buildings and factories clean the air and water that goes through them, and produce food of its waste products. Where energy is produced cleanly and locally. Where communities are organized around humans and basic human needs, not around cars.

This is not an utopia. There are already many examples of each of these, and they could serve as models and be extended upon for such a documentary, serving as a guide for choices we make today, and making such a future a little more real for us.

• Prayer for the well being and awakening of all beings (including myself), and also for specific beings. (Some version of “May all beings find well-being and awaken.”)
• Dedication of practice to the benefit of all beings. (”May this benefit all beings.”)
• Expressions of gratitude. (Including the mantra “thank you”.)
• Heart/Jesus prayer. (”Lord Jesus Christ, have mercy upon me” said with the breath and heart beats.)
• Songs and chants. (The traditional Christian hymnals work well here too, much good stuff there if taken a certain way.)
• Reading poetry of well-wishing and gratitude. (Rumi, Hafiz and others.)

I do these verbal prayers in my native language, since it seems closer to my heart. And I also use each of these as a mantra, repeated in a heartfelt way over and over, often while bringing attention to the heart.

First, in a conventional sense, following moral guidelines makes it easier for ourselves and others. It creates a more humane and civilized society, reducing suffering and freeing up energy for more than just survival. At an individual level, it keeps us out of trouble in the world and with ourselves.

Then, it mimics what happens when what we are awakens to itself, and functions through a relatively healthy and mature human self. This helps reorganize our human self, and also prepare the ground for that shift.

Finally, it helps us notice when we are not aligned with the precepts, and inquire into why. It helps us see where we attach to stories as true and some of the dynamics around it. What do I hope to get out of clinging to this story? What actually happens? Who would I be without it? Is there validity in its reversals?

Beware: Celebrity Endorsement

First, because insights and practices tends to come up that duplicates those of different traditions, whether we are aware of those traditions or not. It is, after all, the same dynamics and patterns we are working with. The same dynamics and patterns of healing and awakening. Of knots, beliefs, wounds, and mechanisms of samsara.

Then, more importantly, we are reinventing the wheel because the insights and practices has to become real here, whether they appear to come up here first, or out there first (as a pointer/practice from a tradition or teacher).

So either way, spiritual practice is a process of reinventing the wheel. Each time, it is a wheel, similar to any other wheel. And each time, it is a fresh wheel, slightly different from any other wheel. After all, any experience is unique and different, even if a thought tells us its content is very similar to something that happened before. God never repeat itself.

First, when I explore moods (atmosphere), I find that they are made up of sensations and thoughts. Just as emotions, pain, and so many other experiences. Sensations in a specific area of the body create the quality of a specific mood, and these are then enhanced by mental images and more, and interpreted and labeled as well.

If the particular sensations needed for a particular mood is not stable or strong, the muscles in that area tense up to create clearer, stronger and more stable sensations to create the experience of the mood.

With emotions, I notice that - for instance - a belief is triggered which brings up sadness. This sense of sadness is created by tightening certain muscles in the chest, which bring up certain sensations there, which in turn are combined with a mental image of sinking (so there is a sinking feeling in the chest), and there is the interpretation or label “sadness”. All of this creates the experience of sadness, and it seems very real and substantial, unless I notice how it is created here now.

The same happens with moods, which seem to be vague or more complex emotions, and maybe combinations of several.

And when I explore intention, I notice how also intentions are made up of sensations combined with the mental field. Muscles tense up to create sensations which then, combined with images and interpretations, create a sense of intention.

I have an intention to get up and open the door to let in fresh air. The sensation aspect comes from is a slight tightening in the back of the mouth, the mental aspect is an image of myself getting up and opening the door, and if I bring attention to it, there is also the label “intention” to the gestalt created by both of those. The slight tension of the muscles in the back of the mouth gives a sense of determination, and also power or energy, an ability to do it. (The back of the tonge presses gently to the roof of the mouth, and the muscles in the roof tighten slightly.)

And these two - moods and intention - combine as well. An intention is often associated with a particular mood, for instance of anticipation, excitement, bliss, lightness, fear, drudgery or heaviness. Sometimes, the same sensations serves as the sensation component of both the mood and the intention, and sometimes these are different sets of sensations.

For instance, an intention that is associated with bliss (Breema, for me), has as intention component the familiar slight tightening of the muscles in the back of the mouth, and the mood component is the sensation of air flowing through my nostrils.

When I notice this, there is a sense of all experiences being very simple in their components, and also a growing familiarity with how each particular one is created.

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Together, they make up the appearance of sleepiness, and when attention is brought to the sensation aspect of it, it is revealed as something else. And I also notice how awareness itself is never sleepy or drowsy or dull or anything else. It is always and already clear and awake.

The thought aspect of sleepiness is still a little unclear to me, but there is a slow downward movement there, like a thick sticky fluid. And when it combines with the sensation aspects, the gestalt created is sensations with a slow viscous downward movement, which appears as sleepiness.

When this is seen, the gestalt of sleepiness falls into its components of sensations and thoughts, which may make the sleepiness go >poof<. Unless the movement is too strong, in which case it brings sleep. And awareness is either aware of itself through that process, or not.

What I find, as so often, is a sensation and a mental image.

In general, intention shows up as a slight tightening of certain muscles in the throat. And a mental image related to the intention, either a direction, a goal, or some intermediate stages.

When I explored intention of moving parts of the body, I noticed how attention goes to the limbs I want to move, and specifically sensations in the areas closest to where I intend to move them. Almost like where imaginary puppet strings would be fastened.

I also noticed how intention seems to be the easiest and most effective way of honing a stable attention. When it is distracted to some extent, sharpening up the intention seems to help.

There is of course a lot more to the effects of intention - such as how it helps align the different parts of us in a certain direction - and some of it is explored in other posts.

I am sure that these supplements are very helpful in some situations, but it also is a reminder that there is no substitute for eating healthy, and that eating healthy in most cases is sufficient.

After all, we evolved for billions of years - counting our pre-human ancestors - eating whole organisms, and we have only had nutritional supplements for a few decades. Food contains nutrients in a form and combination that our bodies have evolved to make use of.  So when it is available to us, it makes more sense to rely on varied, fresh, mostly whole, and less processed foods.

And if it is local (family farms, CSAs), and grown in healthy soil (organic, biodynamic), it has additional benefits. It tastes great, supports the local economy and ecosystems, and supports a healthy form of food production. And if we need an extra boost, teas and infusions are a good first choice before supplements.

Research has suggested certain vitamin supplements do not extend life and could even lead to a premature death. A review of 67 studies found “no convincing evidence” that antioxidant supplements cut the risk of dying.

Scientists at Copenhagen University said vitamins A and E could interfere with the body’s natural defences.

“Even more, beta-carotene, vitamin A, and vitamin E seem to increase mortality,” according to the review by the respected Cochrane Collaboration.

Source: BBC News.

I was reminded of this part of Carl Sagan’s Cosmos series yesterday, after Michael Dowd’s talk.

And we, we who embody the local eyes, and ears, and thoughts, and feelings of the cosmos — we’ve begun at last to wonder about our origins. Star stuff contemplating the stars, organized collections of 10 billion billion billion atoms contemplating the evolution of matter — tracing that long path by which it arrived at consciousness here on the planet Earth and, perhaps, throughout the cosmos.

Carl Sagan, Cosmos

This made a huge impact on me when I saw the series as a kid, and it was a seed of a deep shift in my orientation to life.

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Evening at the beach in Bandon, Oregon, where we spent the weekend. (Trying out the bulb function on the new camera on this photo.)

And in black & white…

Michael Dowd and Connie Barlow are back in Oregon, giving a string of presentations in early April.

They will be in Roseburg April 9, Eugene April 10, Portland April 12 and 13, and Salem on the 16th.

If you happen to live around here, it is well worth attending. They are both amazing speakers in the area of evolution and spirituality, and Michael often uses the aqal framework to organize his presentations.

If you live somewhere else in the US, you can find their schedule on the Thank God for Evolution website, where you will also find audio and video snippets.

Some things are more important than vacations, so here is a quick pointer to a new book: Who Speaks for Islam: What a Billion Muslims Really Think. It is based on a large scale Gallup study following 911.

For more information, here is a MPR interview with one of the authors, an article by and a Counterpunch interview with the other author, a summary of the findings, and a brief BBC story.

From the Georgetown University review:

[…] Based on more than 50,000 interviews conducted between 2001 and 2007 with residents of more than 35 nations that are predominantly Muslim or have sizable Muslim populations, the poll surveyed more than 90% of the world’s Muslim community, making it the largest, most comprehensive study of its kind.

The research suggests that conflict between Muslims and the West is not inevitable and, in fact, is more about policy than principles. “However,” caution Esposito and Mogahed, “until and unless decision makers listen directly to the people and gain an accurate understanding of this conflict, extremists on all sides will continue to gain ground.” […]

Some of the key findings of the research include:

• Muslims and Americans are equally likely to reject attacks on civilians as morally unjustifiable.
• Large majorities of Muslims would guarantee free speech if it were up to them to write a new constitution and they say religious leaders should have no direct role in drafting that constitution.
• Muslims around the world say that what they least admire about the West is its perceived moral decay and breakdown of traditional values — the same answers that Americans themselves give when asked this question.
• When asked about their dreams for the future, Muslims say they want better jobs and security, not conflict and violence.
• Muslims say the most important thing Westerners can do to improve relations with their societies is to change their negative views toward Muslims and respect Islam.

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Update: There will be some occasional posts from now on, although less frequent than before.

More than 700,000 have signed up for the Tolle/Oprah 10 week course, and it is also the most popular podcast on iTunes. Very impressive in terms of numbers alone, and even more impressive considering that Tolle is a genuine a mystic as any. His namesake had only a handful of listeners, at most.

I watched the first episode, and thought it was well worth it. I found it especially interesting to see how Tolle and Oprah helped bridge the gap between fundamentalism and a more open approach, and also between traditional religion and spirituality.

Sign up at the Oprah Book Club website and watch it there, or download the free podcasts.

I have used open source applications for years, and prefer them not only because they are free and often of very good quality, but also for how they are created and the philosophy behind them. My most recent switch is from InDesign to Scribus for layout type work.

Other applications I find especially helpful: Firefox browser, VLC Media Player, Inkscape (vector design) and sometimes Gimp (image editing), WordPress (including for this blog) and other content management systems, FileZilla for ftp (file transfer), and also Celestia (3D space simulation). I have also started to explore Blender which is 3D animation software.

I used Open Office for a while, but have now switched to Star Office which is part of the Google Pack. (See below.)

And some that are free and good quality, although not necessarily Open Source: Google (gmail, calendar, reader, documents, photos), Google Pack (Picasa, Google Earth, Star Office, SketchUp), Skype (online calling) and Stellarium (planetarium).

And then there is of course Creative Commons for music, art, text, video and more, including fonts. Here is a list of forty high quality fonts, many using a Creative Commons license.

See also these lists of Open Source applications from Open Source Living and WikiPedia, and a selection of Open Source applications for Windows and Mac.

Over the years, NASA scientists have found several anomalies in the trajectories of different spacecraft. They speed up slightly, in a way that cannot be explained by the models NASA use.

One explanation is that there is something with the spacecrafts themselves which systematically makes them go faster than expected, or that there is an unknown external influence. But none such conventional mechanism has been found.

The other, more interesting, possibility, is that there is something we don’t understand about the habits, or “laws”, of the universe, and maybe specifically gravity.

Scientists - and most people in general - understand of course that our maps only have a temporary and functional value. What they refer to is always different from and more than what any map can cover or appear to explain.

When we use terms such as “laws of nature” it is easy to forget that this is the case. A law seem so permanent. So this is a good reminder that even our most basic maps about how the universe functions are still just maps, in need of revision now and then as any of our other maps.

And there are of course other areas where we forget this. In fact, whenever we identify with a story, we forget it, even if it is as simple as “she should do her dishes”.

So anomalies - whether in science or daily life - is a good reminder to look at whether we take our maps to be more than just a map, and maybe to revise them as well.

See the Wikipedia entry on the flyby and pioneer anomalies, and listen to the most recent Planetary Radio for an interview with a JPL scientist on this topic.

Yet, is it true that torture doesn’t work?

It seems that torture works well if what you want is that feeling of revenge and to vent frustration rather than useful information.

In the same way, the Iraq war is a success if the aim is to establish an US foothold in the middle east, and keep a large army there for a long time.

It can be helpful to look at politics and one’s own life in this way.

If there is support for a policy that doesn’t seem to work, in what way does it work? What do we get from supporting that policy?

Similarly, on a personal level, when I keep on doing something that doesn’t seem to work, in what ways does it work for me? What desirable results do I get? Maybe I can find another way to meet those needs?

It can help us understand the dynamics a little better, while keeping in mind that these are just assumptions. Questions rather than answers. A what if that may yield insights and suggest different strategies/solutions to try out.

It goes without saying that in conversation or public discourse, assigning views and motivations to others they themselves don’t admit to is a recipe for disaster. It too easily derails the discussion and fuels defensiveness.

Much better then to stay on topic, informed by the new perspectives we may have found through these explorations.

But what does that really mean?

For me, I can find three quite distinct meanings.

First, doing it fully in the meaning of wholehearted. I do it as fully as I can here and now, where I am, with what is available to me. I am wholeheartedly responsible, in the ways available to me here now.

Then, it means a deepening and maturing over time. What is available to me in terms of being responsible evolves over time, it deepens and matures for me. What appeared fully mature to me then, is not what fully mature means to me now.

And finally, it is the completeness that comes when what we are notices itself. In terms of being responsible, there is a completeness in seeing that there is no I with an Other here, and that everything arising is this I without an Other.

The first one has to do with what is possible for this human self right now, the second one with the maturing and development of this human self, and the third one with what we always and already are noticing itself.

And all three can be at play simultaneously.

I can be fully responsible in the conventional ways. Taking responsible for how I relate to myself and the wider world. Taking responsibility for my actions and their consequences in the world. Work with projections, and see right here what I see in others. Own disowned parts of me. Examine my beliefs, and find what is more true for me. Fully allow experience, as it is.

I can invite in and be receptive to this maturing and evolving over time. What responsible means to me now is not how it will look tomorrow, or in a year.

And I can invite what I am to notice itself, as that which content of experience happens within, to and as. As that which has no Other, so is free from being a victim - and also from (the idea of) being responsible.

Finally, it may be helpful to examine my beliefs around being responsible. I need to be responsible. It is better to be responsible. I need to be fully responsible. Is it true? Could it be that clinging to those beliefs makes me less responsible in certain ways? Less aligned with what is?

What is the difference of taking these stories as practical guidelines only and familiarizing myself with the truths in their reversals, and identifying with them and denying or being unaware of the truths in their reversals?

Trigger for this post: Two excellent posts by Vince on being responsible.

I notice something, often in others, and I can ask myself what it is to clarify it for myself. It can be anything: a mood, attitude, quality, emotion, story.

And then I ask myself, somebody is […], is it me?

Somebody is… [bored, angry, jittery, interested, afraid, oblivious, frustrated, distressed, insightful, ignorant, resourceful, lazy, rigid, exited, joyful.] Is it me?

It helps me see that I am the one experiencing it, here and now. It helps me own it, if we want to use that language.

And it helps me see that all I know is that I experience it. I may have it as a question about someone else, something they may or may not agree with if I ask them, but all I know for sure is that I am experiencing it right now.

It also helps me see my tendency to sometimes tell myself, somebody is …., it can’t be me, so it must be someone else. And then ask myself this question and see if I can find it.

Finally, it may be helpful to see that this can show up in two ways. First, as who I am, as this human self, I can find it in myself. I can own it. And this is the practical, everyday way of taking it. Then, as what I am, as awakeness, it is just happening. It is living its own life, on its own schedule, as anything else. It is just happening on its own. This is the practice side of it.

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I watched Into the Wild some weeks ago, and as any good movie, it brought up a good deal for me to look at.

As usual with movies and life in general, it is an invitation to find in myself what I see in the characters in the movie, and especially those my attention is drawn to through sympathy, aversion or ambivalence.

And it an invitation to see what beliefs come up for me in watching the movie, and inquire into them.

My attention was mainly drawn to the idealism of the main character, and there was some ambivalence there. On the one hand, it was heartfelt and beautiful. On the other hand, it was naive, reckless and harmed himself and others.

So the question for me then is how am I idealistic in that way?

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A charming gem of a movie about the everyday dramas we make for ourselves.

We find value in being special, in desirable ways if we can, and less desirable ways if that is what is left for us, because - at least - it gives an identity to this separate I. It helps it maintain its sense of being an I with an Other.

At the same time, the whole process of exploring who and what we are is a process of finding ourselves less special.

When we embrace more of the evolving wholeness of who we are, we deepen into an experience of the wider world as a mirror. Whatever we see in others and the wider world, is also something we can find right here.

Although there is still a unique flavor to how these qualities show up in our life, and others may see us as especially mature and insightful (or not), and we may see that too, the experience of ourselves is as more and more ordinary.

As we embrace more of who we are, we deepen into an experience of ordinariness. Of seeing ourselves in others, and others in ourselves.

There is a deepening sense of us. Of being in the same boat. Of shared dynamics of life.

And we can deepen into a realization of these shared dynamics in several different ways.

What shows up in each of us have infinite causes, and we share the vast majority of those causes - stretching back to the beginning of time and out to the furthest reaches of space. We all seek happiness and to avoid suffering. We all act from fear, which is really an expression of love. Each of us is one way the universe sees, touches, tastes, explores and knows itself.

And when we notice what we are, the falling away of a sense of being special goes even further.

What is notices itself as already and always this awakeness and its content as awakeness itself. It never went away. It leaves nothing out. It is completely unremarkable.

And there is also no “I” here to take credit for anything. No doer. No identification with a sense of an I with an Other, or any particular identity.

As before, it is expressed with a particular flavor through this human self. And others may think it is special and unique, but the experience of it is quite different.

This is why, if we sincerely explore who and what we are, the impulse to be special is a good thing to notice and investigate.

Do I embrace more of the wholeness of who I am to be special? If so, what happens when I hold onto that belief that I should be, or am, special? What do I get for holding onto those beliefs? What is the truth in its reversals? How am I not special? Even in the ways I appear to be different, how is that not different?

Do I explore what I am to be special? If so, who is it that needs to be special? What do I find when I look? Do I find a story? Anchored on sensations? All happening on its own? Happening out of, and as, thin air?

Trigger: Reading Stuff White People Like and noticing the tendency to want to be less predictable than that. (I fit into many of those categories.)

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We notice that content of experience is what it is, right now, and that identifying with resistance to it only creates drama and suffering, so I may as well fully allow it, in a wholehearted way, as it is, as if it would never change.

And we may also notice that the sense of no escape is created from wanting to escape, in three ways.

First, without the thought of escape, there is no thought of no escape.

Then, by identifying with the thought of wanting escape, we try to escape, and realize it cannot be done.

And finally, identifying with the intention of escape is exactly how we are trapped in a sense of no escape.It brings identification firmly within content of experience, in this case the thought and intention and attempts of escape, so our identification is trapped within content of experience. We take ourselves to be an object in the world, at the mercy of the whims of a world living its own life.

Yet, as soon as identification is released out of this identification, there is an escape. When we fully allow experience as it is, including resistance to experience, there is a release of identification out of content of experience.

We find ourselves as that which experience happens within, to and as.

We find ourselves as that which is inherently free from any experience, allows all experience, and that all experience happens within, to and as.

We find ourselves as that which doesn’t need to escape. It is already free from it, so there is no need to escape that which does not bind. And it is already any content of experience happening, so there is no need to escape that which is not Other.

So to summarize:

• The wisdom of no escape is to realize that what is, is. The content of experience, here now, is what it is. Trying to escape it only creates drama and suffering. Fully allowing it invites in a sense of peace and clarity.
• The sense of no escape is created in three ways.
  • Without the thought of escape, no thought of no escape.
  • It is the trying to escape, which brings us to notice that there is no escape.
  • And it is the identification with that thought of escaping which traps us in the first place. It brings identification firmly within the world of form, so we are trapped within it and the whims of this world of form.
• As soon as we fully allow content of experience as it is, as if it would never change, identification is released out of content of experience. We find ourselves as that which content of experience happens within, to and as. As that which is already free from content of experience, because there is no identification with the thought of escape, because it is that which the ever changing world of form happens within, to and as, and because content of experience is not Other.

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