So we have to have much more strongly the Bodhisattva view So you can take the Buddha view and maintain a certain state of mind all the time. But you have to live in a protected environment to do that. And if you look at the teachers who say that, you look at their life behind it, they lived in a protected environment. So we have to have more adaptability and skill in bodhisattva practice. Okay, so the ideal is that whatever solitude you need, you can have anywhere. But in fact, you might need a sort of monastic community to develop that skill.

[01:09]

With the kind of pressures I know you're under, And doing much more than a full-time teaching job. And having a bunch of mad teenage kids at you all the time. Yeah. Just trying to stop your gymnasium from smoking is a huge job. I fail all the time. I told you the other week, Virginia, my former wife, spoke with this man who blew the whistle that this movie's about.

[02:15]

called Witness or something. They blew the whistle on the smoking industry, cigarette industry. And he said that the smoking not only allows us to dose ourselves very accurately in what we want for certain pleasure, But it inhibits our ability to feel good in other ways. And so it's very hard to stop smoking, not only because you feel good with the smoking, but you've lost the ability to feel good in other ways. And it takes about two years or so before you can really feel good in a sunny day or with a new sweater or something like that.

[03:18]

Anyway, so I think that I need a new sweater. I think... I think... Just the idea makes me feel good. I... I don't smoke. I don't smoke. So I think with your kind of, you need some kind of contrast. But still, it is possible, even in your circumstances, I am sure, that you can feel nourished as if you were alone, even in complex situations. But how to tune yourself so that you feel nourished by each situation rather than put upon by each situation? Okay. Okay, so let's have a break.

[04:55]

What was the question? Well, we're going to be nourished by the coffee break. And if anyone asks me this question afterwards, I will respond to it. So there's going to be four hits of the bell fairly close together. Oh yeah, that I know. So gross me toot. Okay.

[05:56]

I went to the movies with him once. It's all in German. And so since I don't have to think about the language, I was sort of blissed out watching the movie. But for some reason I knew the word hibernation, winterschlaf. And this word suddenly appeared on the screen. And I was slumped down in my seat and I said, winterschlaf! Winterschlaf! And these two cracked up. The whole cinema. They didn't know they had a dumbbell sitting in front. I'd been in hibernation the whole... I mean, Winterschlaf, the whole movie.

[07:20]

Okay. So let me go back to what Gerald brought up. We're inventing or co-creating ourselves on each moment. And Gerald said, but isn't there some kind of prior patterning or something like that that actually influences the invention? Of course, it's a co-creation. And the reason to come into the present cause as prior and the present cause as primary Rather than make the force and habit of past causes primary, is that in that way it becomes co-creation?

[08:35]

And you have a freedom And a freedom that allows you then to work with the causes from the past more freely. But both past causes and present causes are controlled by your views. Because the way the mind works, by my own experience, and by the analysis of Buddhism, views occur prior to perception and memory. So all your memory and all percepts are filtered through views.

[09:56]

So that's why if you have inaccurate views, you have problems. You don't even know where they came from. They just arrive in your consciousness. Enlightenment is an experience of those views shifting. Whether the shift continues, And develops is dependent on your practice. But also much of practice is to substitute wisdom views for deluded views.

[10:58]

Enlightenment experience generally makes that easier. So there's two factors here. There's the shift in your views that we call enlightenment experience. And there's the practices which substitute views for deluded views. If you ask me which is more important, the substitution process is more important than the shift or enlightenment process. Because you can work with fundamental enlightenment and prior enlightenment in order to cause the substitution.

[12:09]

And even if you have a shift in views, still the process of the substitution of views has to also occur. So if you have some shift or substitution, or you have enlightenment views, They're definitely part of the co-creation process. As is all your association's memory patterns. Now, emptiness is a wisdom view which is a freedom from views. Already connected is an enlightenment view or wisdom view, which is not free from view.

[13:28]

So some wisdom views are not emptiness views. Ideally, in addition to wisdom views, you have an enlightenment view. That makes the first cause, if you're substituting present cause for past cause, if you have an enlightenment, an emptiness view, and a process of emptiness, in which at each moment the constituents are dissolved, then you're much more deeply engaged and open to present cause.

[14:34]

already connected opens you to the connectedness. But it doesn't open you to a freedom from connectedness. Okay. Makes sense? Okay. Okay. Now, what I think is the... First of all, what I said yesterday about the four categories of enlightenment, sudden enactment, fundamental and prior, It's taken me a very long time.

[15:43]

To you it's just, oh, that's obvious, four things, but it's taken me a very, very long time to be that clear about how it functions. It hasn't taken me a long time because I couldn't think it through. Or because I couldn't experience it through. And for my own sake, I don't have to experience it through because I have my way of practicing and I don't have to understand every element of how I practice. I've had to take me a long time to come to because I experienced it through you. In other words, it's my own trying to understand the development of each individual I practice with practice, and to the degree to which it's based already, I can see, on some taste of enlightenment or some enlightenment views.

[17:07]

Then I had to really look at each of your experience to understand how practice functions within the midst of ordinary consciousness. And so finally I came to these four categories or the way enlightenment functions in us. Okay. So what do I think is the best way to practice? Let's see if I can tell you what I think.

[18:20]

Or what I've done. Because here I have to speak from my own experience supported by seeing other people's experience. Then of course rooted initially in my experience of Suzuki Roshi's experience. Okay. I think these aren't in any special order. One level of practice is literally not to care about enlightenment. This is not only healthy and freeing and frees you from the future. And engages you in the present.

[19:29]

But it's also an enactment of enlightenment. Because an enlightened person doesn't care about whether they're enlightened or not. So when you don't care, you're actually enacting enlightenment. It's like the The reason Zazen Zen practice says, leave yourself profoundly alone. Uncorrected mind. As the basic posture... the default posture, the default position for, excuse the analogy, the default position in practice. You may also concentrate on your breathing, breath, work on a phrase, etc., But the default position or the basic position is always uncorrected mind, letting things be as they are.

[20:48]

And the pedagogical reason for that is that not correcting or not interfering represents or is isomorphic with, you could say, the essence of mind. In other words, essence of mind is only realized when you don't interfere. So the fundamental position is to really learn to not interfere which then creates the conditions where essence of mind can be noticed. So because of the emphasis on essence of mind, original mind, and so forth in Buddhism, in Zen, Zen has to have a teaching of Zazen, which isn't a map. And for that reason, because Zen assumes the evolution of consciousness, the whole practice of Zen is to bring you to the threshold

[22:02]

bring you to the door, but not tell you what's on the other side of the door. That's for you to find out. But we try to get you to the door and give you some hints about how to conduct yourself on the other side. Yeah. Not that other side. So you can see that that's why Sukershi said, that's the background of why Sukershi would say, we each have our own enlightenment. Some forms of Buddhism assume there's a particular kind of enlightenment experience that we head forward, a particular kind of realization we head toward.

[23:24]

I think Zen at its most mature stage assumes we live in such a complex, multilayered, enfolded world that the possibilities of human realization are barely tapped. Okay. Okay, so on one level, I say level, I don't like levels, but I'll say levels. On one level, you don't care about whether you're enlightened or not. On another level, The point of enlightenment is you want to realize enlightenment for the benefit of others.

[24:34]

Really not for your own benefit. Except that your own benefit can benefit others. And you should examine your own bodhicitta, your own desire for enlightenment. To see if it's truly altruistic. Or how much other stuff is sort of in there, hoping to go along for the ride. I can tell my friends, but not openly, but hint to them. Do you do that in Germany? That's American. Okay. Girls don't do it anyway.

[25:38]

I'm not sure. Little girls do. Yeah, big girls, if they do that, hmm. Okay. Are you changing the topic? That's another kind of enlightenment. Okay. Okay, so if the motivation for enlightenment... Because you really see it's the only way to benefit our society and each person. And so for the sake of that, you'll give up everything else in the possibility of realizing enlightenment.

[26:42]

So if that's your motivation, you're really just doing it for everyone else. Then moment after moment, just do things for others. Don't wait till you're enlightened. Start right now just doing things for others. So this is a second reason we don't need to worry about enlightenment. Yeah, just start. Okay, third. The third level. Let's not let enlightenment be a generalization. And it's not a generalization. It always happens on particular events.

[27:58]

So particular events can precipitate a realization. So now you can have a general attitude of not caring about enlightenment also as an enactment of enlightenment. And you can also understand enlightenment as a process of relating to others and the process of relating to others itself, you just start that process, without my describing it again.

[28:59]

And knowing that's also, if you want to think of it that way, an enactment of enlightenment. So those are general views that affect how you are in the world and how you relate to others. Okay, but now in your practice, if you can really get down into the details of your practice, Mm-hmm. Mm-hmm. like into the details of acceptance and completion. Or noticing that you don't trust deeply yourself.

[30:04]

I can remember a simple thing that just occurred to me. I noticed in the background of my mind a sort of fear of darkness. Not darkness of night, some kind of dark, unexplored side in the human psyche. Mm-hmm. In other words, I kept extending the width, extending the clarity of consciousness... And I kept extending this clarity into sleeping. At some point I noticed that I was extending the clarity because I was afraid of lack of clarity. I was afraid of some kind of darkness. It wasn't clear. Or some potentiality of craziness.

[31:24]

So one day I was driving in Berkeley, heading up onto the freeway toward the bridge in San Francisco. And I said to myself, I am tired. And I just noticed a few days earlier that I was becoming more clear because I was afraid of darkness or afraid of lack of clarity. I thought, instead of worrying about becoming more clear, I'm going to invite the darkness in. If I go crazy, I don't care. I'm not anymore going to avoid it. It was a small thing, but still I felt I'm not going to be afraid of a single thing. And if it kills me, it kills me.

[32:37]

I'd rather die than be afraid. So I said, come on. And I said, come here. And I'm driving up the freeway. What the hell a place to think of this. And literally everything went dark. I kept turning the wheel. But literally everything went dark. I would say it lasted maybe two seconds or something. But it was the second I had an earlier experience where everything went dark. I was walking in the street, working with another phrase, and suddenly I was standing in utter darkness. There was no light. It was midday. So I just use this as an example that you get into the details of things. Now, you don't get in the details exactly thinking, ah, if I go into the details, I'm going to realize enlightenment.

[34:00]

I think there's two factors in this kind of practice that I'm talking about. Or maybe three. Maybe three. One is a real decision to follow things through that aren't resolved to their end. That's the craft of practice. The second aspect is At that level of the crafter practice, if there's a deep knowing that if enlightenment is anywhere, it has to be here, so you also practice with the sense that enlightenment is already here. And so you act as if enlightenment is already here, whether you're experiencing it or not.

[35:17]

Now, I think that's the most functional level at which the desire for enlightenment works. In other words, if you turn the desire for enlightenment into the only perception that it can only be here now. So you try to never move yourself out of this immediate situation. And if you find something that moves you out of the immediate situation, you cut it off. If you keep putting yourself in this situation and then follow the craft of something, there's lots of enlightenment experiences.

[36:19]

Okay. Excuse me, what was the first? The first of the three? Yeah, the first of the three. It was so short, so I couldn't get it. Okay, of this third level. Yeah. Okay. One is... The enactment. No, one is... The craft. You just follow the craft, the detail. Wherever it goes. Second, you assume that enlightenment is always present. You assume fundamental enlightenment is present. And you're not seeking it, but you're always open to it. And the third is, you trust practice. And I don't think if you don't trust practice, you're not so willing to take a chance.

[37:26]

Okay, I'll go crazy if let's not say. Yeah, sorry. Okay, that's my suggestion about how to practice with the desire for enlightenment. And I think before the break two people asked about nourishment. Well, it's a similar kind of... insistence maybe. At some point you've decided this is the life I'm leading.

[38:28]

I'm not going to wait anymore. So I think a basic decision is to never sacrifice your state of mind. And if you have to sacrifice your state of mind, you change your life. Or you find out how to be in situation without sacrificing your state of mind. And if you find for a moment or two in a conversation with somebody you've sacrificed your state of mind or lost your composure, that becomes your work for the next months until you do not lose your composure in such situations again.

[39:32]

Das wird also deine Arbeit für den nächsten Monat, also daran zu arbeiten, dass du deine Haltung oder deine Ruhe nicht mehr verlierst. Practice is a craft like this, and you really have to decide, I'm going to do it or else. Nun, Praxis ist solch eine Art Kunstfertigkeit, also das wirklich zu lernen. And likewise, in a similar way, but not maybe quite so, you know... Ja, also auf ähnliche Weise. You... Really, after a while, insist that situations or you're in situations in a way that nourishes you. If they don't nourish you, you do them differently. You slow down or you do less or something. Once you learn it, it's helpful to know that you can be in very complex and busy situations and still feel nourished. But it often requires a pullback until you can get a real feeling of nourishment and then expand that into more complexity without losing the feeling of being nourished.

[40:53]

Yeah. How is the relationship between field nourishment and this completing situation? They're very closely related. Excuse me, I don't want to make Zen sound so tough. But if you amuse yourself with the idea of enlightenment, this which is the highest goal in humanity, you'd better be tough.

[41:54]

A kind of toughness. A kind of courage. Or a willingness that whatever happens, okay. Maybe it helps to get old and not care. Okay. So, now what are we supposed to do here? Somebody want to bring something up? Or I'd like to, maybe I can go into something immediate. Okay. I would like to come back to see if I can come back to more directly our topic.

[43:26]

The relationship between causation and realization. And of course what we just spoke about is really about realization and causation. But I would like to emphasize more the significance of causation. And the remarkable significance freedom we have in choosing what causes us. Choose what causes us. I think it's part of the genius of Buddhism, adept Buddhism, to have worked this out.

[44:28]

Okay. Now, I have to kind of weave my way with you into this. When I first started practicing, I somehow got the idea that dualistic way of thinking was the central problem for me. Thinking of things in yes and no categories. And like and dislike categories. So I noticed that my thinking swung between either liking or disliking with not much in between.

[45:44]

Or at least my conceptual thinking, but not my experience. And somehow that got transposed into a feeling that there was an outside and inside. And that I was often disconnected from the outside. by some invisible glass wall. Okay, so for me to free myself from this dualism was a big intention. And when I would notice something like this, it would become my main goal. Everything I did was about that.

[47:12]

I mean, I still lived with my wife and took care of my little daughter and went to work and went to graduate school and so forth. But in the midst of those things, I kept every moment I could which was almost every moment, saying, why is this glass wall? And for me, the idea of it being glass was good. Because it explained to me why I hadn't seen it for so long, because it was like clear glass. And it also explained to me why I couldn't get through it. So I had this feeling which I was able or I turned into an image.

[48:18]

And the image fairly well represented my experience. So I focused my attention on seeing if I could free myself from this image which reflected my experience. So I just, you know, sometimes I felt like a little boy at Christmas looking through the glass at all the stuff on the other side, the presents I couldn't afford. And I kind of noticed what were the differences between when it was more there and when it was less there. And I noticed that sometimes it virtually wasn't there at all. And it strangely wasn't there at all with my teacher.

[49:37]

But I kept, anyway, focused on this. And one day it was gone. And it's never come back. So I had, after that experience, the feeling that dualism was something to be resolved and to be gotten rid of or something like that. But now my understanding is, yes, that's still true. But I would think of it now more as, now I would practice dualism restored. Now I understand that I couldn't have experienced the freedom from the glass wall if I hadn't had the glass wall.

[50:48]

Or I couldn't experience already separated, already connected, if I didn't have the experience of already separated. Or when I worked with the phrase, no place to go and nothing to do, It's not like that freedom of no place to go and nothing to do just existed. And this statement says a version of what I just said, no place to go and nothing to do at the beginning of this Flower Garland Sutra. this is just a more sophisticated way to say it, without discerning any coming from anywhere of the Buddhas, without discerning any going on the part of my own body, that basically that insight I turned into

[51:53]

practicing with every time I wanted to go somewhere, I said, no place to go. Okay, but it's not a simple matter that there's some kind of place where there's no place to go and nothing to do that exists. No place to go and nothing to do is inseparable from having to go places and do things. And you can only realize no place to go and nothing to do in relationship to going and doing. There's no special place emptiness. as an absolute you can go to like a god realm.

[53:17]

Form is exactly emptiness. Emptiness is exactly form. But it's also the ideal posture of the Buddha and my posture are exactly the same. Except there's a dialogue within that. Accepting my posture, feeling the ideal posture. Okay. Okay, so now we have this karma that past causes. Now, one of the teachings, a basic view of Buddhism, is it's not important what happens in the long run.

[54:20]

It's only important what happens in the moment. And what happens in the moment determines what happens in the long run. That's the whole meaning of the moment of death can transform your karma. Okay. So it's not that the immediate situation is the only place you live. The immediate situation is the only thing that transforms the long run. That's why enlightenment is possible. Sukhiyoshi used to say, see each moment like a flash of lightning in the darkness.

[55:41]

And various Buddhist texts will say something very similar to what Sukhiyoshi said. How a flash of lightning in the dark lights up things for a moment. Okay. So, if the moment is so important, What's the most important the dharmic moment? What's the most important factor in the moment? It's the subject-object distinction.

[56:41]

The subject-object distinction is like a prism sitting in each moment. I think we need a little air. Yeah. The heater's on, I guess. You have a big sweater on. It's just lack of oxygen. Okay. Okay, excuse me, would you just ... Sure. The lack of air and the subject-object distinction. We almost lost it there. Yeah, there's heat pouring out of my back, but I was taught to adjust my body heat.

[57:43]

Doesn't always work. Okay, so the subject-object distinction in the Buddhist analysis of how we human beings function as the present moment. is the prism which either continues your karma or transforms your karma. Prism? Prism. Prism. Okay, so again, We build our world from our perceptions. The building blocks of our world are our perceptions.

[58:56]

Let's keep it simple. Perception means a lot of things, but let's keep it simple. Just say perception. The insight of Buddhism and Yogacara and Vasubandhu and those folks is that what we normally do is build an imagined world from the perception of duality. So Buddhism says, and Yogacara says, begin building your world from the perception of non-duality. This is a big change. If you accept that your world is built from non-duality, repetitious perceptions of duality, that very knowledge allows you to use it to build your world from perception of non-duality.

[60:15]

As it would say more technically in a Yogacara text, all representations of consciousness are never extra-mental. Not excremental, extra-mental. Excremental? Excremental. I realize it doesn't sound so good. Okay, so all objects are representations of consciousness. So, all objects cannot be separated from being representations of consciousness. So, as representations of consciousness, you can experience them as dualistic or non-dualistic.

[61:38]

And since they are representations of consciousness, they are fundamentally non-dualistic. Because the fact that, if I look at Herman, I'm also seeing my mind, means that this is a non-dual perception. That we can define non-duality that way and we can define it in other ways. And the more I perceive Hermann as... Hermann I know as a representation also of my own consciousness. This way of perceiving is sometimes called suchness. It's sometimes called the reality limit. It's sometimes called the source reality or Dharmadhatta. And it's sometimes called emptiness.

[63:08]

So when, or let's give one more, sameness. So if I look at Mahakavi, their Mahakavi and Herman are slightly different. But as I perceive them as a representation of my consciousness, there's also a sameness. Because I perceive their difference, but I also perceive their sameness. Okay. Now, the perception of sameness opens me.

[64:13]

The perception of sameness and difference is a kind of duality. And you can emphasize difference. Or you can emphasize sameness. Wisdom practice is to shift the emphasis to sameness as the default position. It includes the perception of difference, but it's the way differences bob up into the field of mind. Now this observation and analysis of the Yogacara is getting us to the threshold, getting us to the doorway.

[65:19]

So now you perhaps understand this. But you're only at the threshold of it. And I'm telling you this, I think, not because you maybe need to know it, but it's just fun to tell you. Because this is such a great kind of epiphany, I think, of Yogacara teaching that's worth just, you know. Okay, so the threshold is that you have decided, yes, to give priority to sameness, which includes difference. And that's, you know, conceptually important. What's real practice, though, is what happens when you do that over and over again. That I can't tell you about. I can give you something, but basically you have to do that.

[66:59]

And this is a shift from building your world from the perception of duality to within the world you've built from the building blocks of duality with the practice of suchness or sameness and giving priority to that flow of the duality You begin to build a world from the building blocks of non-duality. So what's important, the teaching is important, but the practice of the teaching is the only thing that really counts.

[68:02]

So this Yogacara analysis and my experience and practice is that in the present moment abiding in the subject-object duality continues your karma. But knowing about the perception of nonduality, Knowing about the freedom from subject-object distinction does not free you from your karma. Only in each moment abiding in the subject, the perception of non-duality, In other words, knowing about it doesn't help at all in terms of your karma transforming.

[69:36]

But the text clearly says, abiding in each moment The perception of non-duality begins to transform our karma and transform how we live, how we are satisfied, how we think. I think that's about as much as I can say about that. To me it's quite wonderful that it can be put by our

[70:39]

by our ancient teachings, put so clearly that we can see that this This present, which is the flow and continuation of the future, functions primarily through, in relationship to our karma, in relationship to past cause, when we can use the subject-object distinction to free ourselves from the subject-object distinction.

[72:12]

And it's like that. Again, if I look at you, I can notice that self-other distinctions come up. and that self-other, because it's a habit. It's a habit of human beings to establish the relative. It requires a wisdom teaching to establish the absolute. So my natural habit, we could say, is to have a self-other distinction. I can use the very experience of this self-object distinction to dissolve it. And in that kind of pulse of experiencing it and dissolving it, there's what in Buddhism is called true intimacy.

[73:33]

And it's also what is meant when you discover that by true nature. And as I said the other day, you open up the seam of the present to the entirety. So Dogen said, the entire universe is the true human body. And so when you have this experience of this intimacy of self and other and yet the dissolution of that or many in one or not one and not two, or order and disorder, all those are the conditions of intimacy.

[74:46]

And they open up the seam of the present. So you can't say where your boundaries are. So Dogen calls that the true human body, when we can't say where the boundaries are. And he says that when the true human body is revealed, beings are liberated. So the activity of opening this seam of intimacy up increases the likelihood of others being liberated or realized. Okay, so let's go to the Heart Sutra again. When the Heart Sutra says no eyes, no ears, no nose, etc., is it telling us what the truth is? No.

[76:05]

It's telling us only half the truth. But it's telling us how to establish the absolute. It's telling us how to experience the truth. The truth is not there's no eyes, no ears, no nose. You all have eyes and ears and nose and we perceive, etc., but to think that's the only truth and there is no more another truth which in our experience if we go beyond again this little poem no the flower is not red Nor is the willow green. Does that take away red or green?

[77:10]

It takes away the comparison of red to other reds. But it's different when you say, the flower is not red, nor is the willow green, than if you say, a red flower and a green willow. It's a very simple example, but it gives you a taste. And if you see, again, using this example, if you see a snake in the path, and you suddenly realize, oh, that's not a snake, it's just a piece of rope, the snake disappears like that instantly. But when you also realize the rope is a very large part of your own mental construction, and the rope itself is a construction, there's a similar experience of

[78:13]

the materiality of the rope in a kind of outside sense disappears. This is also an experience, an enlightenment experience, an experience of emptiness. So we need eyes, ears and nose. That establishes dualities. And we need no eyes, no ears, no nose. Because that establishes the absolute. And the truth is the relative and the absolute. But the Heart Sutra is showing you not the truth, but how to establish your experience of the truth. So if I say, no Shiri, no Herman, no Nikko, et cetera, you're still there. But the more I cut the distinctions of Nikko and Ayata... There's suddenly a field where we're present, commonly generating it.

[79:41]

And that's not only called enlightenment. That's called enlightenment. realization, the wisdom conscious, Buddha mind, and so forth. And we can open this up so simply, really, through the prism of seeing what happens when we practice the perception of non-duality. So here we shift cause into the present, make the present cause, and make within that the subject-object distinction and the perception of non-dualities. are the true cause, and thus transform our karma to the non-duality.

[80:53]

When you take this prism of the perception of duality and you transform it or see it can also be the perception of non-duality you enter into you transform your karma and discover what in Zen we mean by your true nature. Okay. So practice is more complicated than just, or complex than just enlightenment experiences.

[81:55]

Enlightenment opens you up to these things. But it opens you up ideally to the maturation through the depth of our teaching. And the depth of our teaching creates a life based on fundamental enlightenment. Yes, sir. Before we had nourishment and the other side. What? Nourishment and leaking. Depletion, yeah, or leaking, yeah. Would you agree if you say, if you give priority to sameness, to the field of sameness, then the situation of life starts to nourish you, and if you go more in the dualistic step, then you leak.

[83:06]

Every dualism is a leak. But you can be so intact, you can also be dualistic. But still, basically, dualism is a leaking. And to go back again with more depth to acceptance completion, completion is the perception of non-duality. Less things dissolve within you when you're both ready to die or ready to act. That seems to be a good point to stop. We were ready to dissolve and we were ready to act.

[84:16]

Sounds like we could make a popular song of that. Ready to dissolve. And we're more or less on schedule, huh? Ready to act. And we are even quite good in the color scheme. Thank you.

[85:34]

You know, some of you are thinking of getting your stuff together and everything, so I don't want to keep you. But I want to especially thank Ulrike for translating. Thank you. And I want to thank all of you for making this discussion and teaching possible. Because I only come to these things through practicing with you. And the whole process of finding words and images that aren't stuck in Sanskrit or some place, words and images that

[89:59]

touch or reach our own experience, and yet reflect the fundamentals of the teaching. And I especially want to thank the people here for the practice week, because most of the work in coming to these fruits, if they're fruits, And exploring how to explore these mysteries in our practice ourselves. These limits of what it is to be human. And the extraordinary idea that we can discover new ways to be human. Most of that work we could do over the days of the practice week.

[91:18]

But it was also wonderful to have all of you, all of us come together here to kind of bring it to a next step. But it's not the next step she wanted, but she'll have to come back to another seminar. It was? Okay. Okay, thank you very much. You're thanking for the kids being here? Yes, for everyone supporting the kids. Oh, they're my special pleasure. I mean, look what little wonders we worked with Carol on.

[92:29]

But you didn't start that young.

[92:32]

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