Yesterday I went to the dentist. On the way to the dentist, my wife was giving me a ride and she read. She told me about an article she was reading about in the travel magazine about Japanese tourists in America. And to make a long story short, hearing about how DePaul America looked at them, America looks kind of sad, in a way. And then on the way, after my dentist appointment, I walked home from downtown. I walked through the Tender Line in the 8th of San Francisco up here.

[01:05]

And I saw a lot of people who looked like they were really having a hard time. I couldn't tell the difference between people and the sort of vacant lots in terms of the smell. Vacant lots of smell like urine. And the people smell sort of lighter than they were. I wasn't sure which was which. I don't know how these people are feeling, but they look uneducated.

[02:19]

They look good right now. Like they don't really have some work to do. This is like the middle of the day where people are lying around in the streets, lying in entry and doorways, wandering about. Not enough to try to get the government mentally owned. It is also important. I spread loving kindness. Generally, these people come to America and they come to America. They come because it's cheap. America's very inexpensive. They can buy a steak that they could never order. America's big. And America has immense, as you know, still... National Natural Beauty. Niagara Falls is still overwhelmingly inspiring.

[03:26]

Grand Canyon is still an international cathedral. But the people of America Homeless. Drug-addicted. Frightened. Poor-educated. Not only is Japan wealthy, but you do not see homeless people on the streets. Everyone's works. Even if they don't have work for people, they put people to work. So you go into a department store. There's all these people standing around. Extra people. It's time for your packages to be wrapped. Three or four people from Iraq to get present for it. And they do a really good job.

[04:30]

I don't feel like we're taking very good care of ourselves or our neighbors. So where do we start? And although it's an immense field of confusion and suffering, it doesn't end here. who compared to Japan, were doing it for, or were conveying some countries that are in Warsaw to people. As you know. Acting with Nita, acting with... There is so much that can bring in the world to other people. What can we do? And there's a pain in Germany, but... Nearby and far away. Being respectful to those who are older than their child. Including, of course, right here, in this body.

[05:34]

And ill-held. Just like I went to the dentist, I'm lucky enough to go to the dentist, but my... And they're not for 45 years. Signs of age are what we call the function of loving kindness. But still, this is nothing compared to people who have known for younger than me. This is the situation that we live in. This is the situation where we have to figure out how to live.

[06:37]

I mean, I didn't describe completely, but this is a sound of some of the things we have to deal with. There's also lovely, healthy children running around too. But still, they're also a problem because how are they going to be educated? Are they going to be able to grow up and realize their beauty? If you don't watch them for a few minutes or for a few days, they can get in trouble. They can develop bad habits. They can meet with drugs. Dangerous for them. As long as they are. Old people, middle-aged people, young people, they all require lots of help. How are they going to get it?

[07:40]

How are we going to get it? How are we going to help them? My basic faith was the faith that I I'm starting with a Zen practice. The value is that I have to be able to fulfill with my own suffering. I have to be able to settle into my own light of loving earth before I do how hard it is. That was my basic faith. And I even believe that if I completely settle into my life and myself, that I will forget about myself.

[08:49]

And when I forget about myself, Not overlooking it, but forgetting about it after completely learning and settling it. When I forget the self in that way, then whatever little thing I can do in this world of health will come forth. But then I will be able to be effective in helping others. As long as I don't know what the self is, I cling to it. I cling to the self even when I don't know what it is. I cling to darkness and illusion and ignorance to something which I think is there in the self. And it's not that the self is not there. We don't say the self is not there.

[09:50]

But rather that I know what the self is. I will not cling to it because it's not something to be addressed. So again, my basic conviction is learn to study yourself, subtly forget it, and then I believe at that time I can help others, but I can really be affected. Take the hand of suffering beings. Walk through birth and death with them. And help them and inspire them also to settle into their self and to forget it. Take the hand of another. And help another. The remover of that. or removal of anger. When you have loving kindness, when you, when you are well deployed to what other people don't threaten to know anger or fear will occur.

[11:03]

So, it manifests itself that you move. This satellite... is settling into your life, and not being ahead or behind your life. This is really important. This is simply for being a living being. So again, my basic opinion is faith for being a living being. being a sentient being. That is, I believe, that is precisely what is meant by Buddha. Buddha is precisely for a living being to be a living being.

[12:07]

Nothing more, nothing worse. I can say it that's difficult to do. I can say it's not difficult to do. But the point is, whatever you say about it, whatever I say about it, that is what Buddha is. For you, a living being, could be exactly what it is, moment by moment. But it's also an art which Buddha has accomplished. And again, once A person, once a living being, had been able to be just a living being, and is therefore awakening itself.

[13:14]

And it's not like, when a living being is a living being, then a living being is awakened, okay? It's a little bit different from that. When a living being is a living being, exactly, that is awakening. It's not that that person is awakened, that is awakening. Awakening is not another thing on top of you being exactly what you are. And such an awakened person, such an awakened being, such an awakening, then naturally, naturally works effectively to benefit the living beings that it needs. It doesn't know how to benefit. The interaction between one living being who can be a living being and another living being who is not yet really able to let themselves be themselves.

[14:20]

In that interaction, some women come to both. By looking at what is good in the person, it feels like it's bad. And what do you do about that? You can do it, you know. So... Is that what I said? How can a living being not be a living being? By becoming possessed by demons. And when... When? I know. I mean, like, hey, I'm better than someone else. Or worse than someone else. Or someone else, yeah, someone else is in my bed. You can think like that.

[15:22]

If you feel proud, then you don't feel proud. You say, I'm proud. Then you are a living being. You're exactly a proud living being. And you know you're a proud living being. You don't believe what your pride seeks to oppose. You're not fooled by the crowd. You know it's crooked. You know it's inflation. You know you're fucked up. And you're ashamed. You're embarrassed to be fucked up. But even though you're embarrassed to be fucked up, you don't kid yourself. Okay? That's where you are at that moment? That's what you admit? to believe your pride. That's being possessed by demons. It's very easy to be possessed by demons. What's hard is to simply be able to do it.

[16:36]

There's no way you can do that since you're already that way. In fact, what you have to do is give up everything else. But what's happening? And pull on to nothing. It's exactly what's happening already. And yet it requires unshakable faith simply to be where you are now. But only by demonic possession can any other than who they are. But demonic possession is very mean. Very. Isn't it? Isn't it easy to think you're a little bit better than somebody? Or a little worse. Or a little worse. That...

[17:40]

Why, how many, once in a while, you, why do you think, if you look at one person, you think, oh, they're about the same as me. But we take a long wish of somebody that you're a little bit better than a little worse. Such thoughts. Such thoughts. We're just someplace else. It's very dry. Just, uh, dreaming about someplace else. Moving is easy. Now, any other problems about this? Perfect awareness. That's right. You have to be a living being who's just a living being, and that's perfect awareness. I never get perfect awareness. What you're saying? What you're doing is you're asking for perfect awareness before you get to be yourself.

[18:44]

Forget about that. Just be yourself. And then you get perfect awareness. That is perfect awareness. Don't wait to get perfect awareness before you be yourself. Right? You're not always aware of it. All right. Yes. You are living being... But when you, and if you're, if you have pride, if you're living being with pride, if you don't know that you have pride, at the time you have pride, then you're not settled on yourself. You're not. Oh, wait. But I'm saying, is that you're, you're sort of saying you got to get this thing first. And I'm saying, well, slightly differently, but the same thing, but from a different point of view. Okay? I agree with you that you have to know where you're at. If you don't know you're sitting in that chair, you can't meet Muda. But it is that you're sitting in a chair.

[19:49]

Right. No, except you don't realize that you're not fully realizing that you're living, that's right, I'm saying that. So I'm saying if you happen to, but what I'm trying to emphasize is that, take away perfectly, just that you haven't been aware of your faults. And you don't think it really, but you do need to be aware of your faults, it's true. And I tell you, you are aware of your faults and any good faults, but there's not so much faults or good faults, even simply just aware of what you're doing. Until you're aware of those things, you're not really a human being. You're not really a living being. That's right.

[20:53]

Why are we afraid? Well... There's many reasons, many reasons. We might think, well, maybe I'll die if I disappear myself. Maybe I'll go crazy. Maybe I'll lose my job. Maybe people will attack me. There's many reasons why you might think of that. But anyway, it is hard for us to just do that. Now, this person who is aware of his faults or her faults, but not just aware of your faults, but simply aware of the way you are, it's not a fault to see a blue. It's not a fault to be sitting in a chair. It's not really a fault to be arrogant, either, if you know.

[21:58]

Arrogance is not so good, but if you know it, at least you know that you have it. But still, it's quite difficult to do this practice. And this practice I'm talking about, I'd like to say, that is Buddha. Now, what about if you have any trouble doing that practice, like this man said? There's another, not another, but in association with this practice of being Buddha, is a practice which for beings that don't really quite understand how to realize Buddha right now. No sense. Whenever there's a Buddha, like this Buddha here, this is a live Buddha, whenever there's a Buddha, it's always around many other workers, kind of like a queen bee and worker bees.

[23:05]

And we then start thinking about drones. But anyway, there's a queen bee, or a king bee, or there's a Buddha. And around the Buddha, there are all these workers. These Buddha workers. They like workers. They call Buddha to say saskara bodhisattvas. Around every Buddha, there's lots and lots of these worker beings. Worker people like workers, okay? Create. They're always around the Buddha. And there's an ancient practice in Buddha. I don't know exactly when it started. Sometime after Shakyamuni Buddha died, practice of walking around Buddha, circumambulating from him. Now, my original attraction to Zen was not to walk around Buddha, but was to sit on Buddha's seat. Zen practice, in a sense, needs for each of us to sit on Buddha's feet, to sit as Buddha, which means to simply be yourself.

[24:15]

That's the sort of practice that attracted me to Zen Center. However, what I didn't understand so clearly when I started to do that sort of Buddha-like practice was that sitting Buddha is surrounded by all these enlightened workers. And now my feeling about practice is not only am I doing a sitting Buddha practice, but I also do the practice of walking around Buddha. And it is only in the context This simply sitting and being yourself is only possible in the context of these innumerable beings walking around you. And also, that you are walking around innumerable beings.

[25:22]

Now that's, I would guess that that's a kind of, what do you call it, that may be, that image may take a little while to grasp, but that's it. I'm really, I'm serious about that. So that you are sitting at the center, being yourself, being Buddha, and innumerable beings are walking around you, helping you be Buddha. Now, if you get demonically possessed, in other words, if you get arrogant about that position, that's not what Buddha is like. Buddha is sitting at the center of her life, perfectly aware of what she is. And she is able to do that because she is surrounded by innumerable workers who help her sit there. At the same time, Buddha does not think that the other places, the beings that are walking around her, that they are farther away from the center.

[26:37]

So you're not only are you sitting at the center of all beings and you're sitting still. You're sitting still on yourself. Your awakening is totally caused and supported by all the other living beings. Without them, you cannot sit still. You cannot perform this miraculous deed of being who you are. You cannot. And also, you are walking around each one of them. You are circumambulating every being. You see every being as Buddha and you walk around them. And all other beings are walking with you around that being. So I'm at the center and all beings are helping me be what I am. And you are the center and you are the center and you are the center and I'm walking with all beings around each of you. I am completely dedicated to every living being the way I would be dedicated to a Buddha.

[27:43]

And my dedication with the dedication of all other living beings to each living being makes it possible for that being to realize themselves, but also it protects me, the Buddha over here, from becoming inflated and demonically possessed, to think that I am the only one this way. So not only do all beings help me, not only do all beings walking around me, supporting me in my sitting, But I'm also walking around each one. And the fact that I walk around each one is why each one is helping me. If I just sit here and let you all help me sit still, that's not what I mean. That isn't the way you help me. The way you help me sit still is that I'm walking around you. The fact that I'm dedicated to you sitting still is the way you help me sit still. And I would propose to you that you cannot be perfectly aware of who you are.

[28:54]

You will not be able to be aware of who you are and what you are until you are dedicated to all beings realizing who they are. When you are completely dedicated to each being being who they are, then each being helps you be who you are. We walk around the Buddha, but we do not identify with the Buddha. I am the Buddha, but I don't identify with the Buddha. I am the Buddha, but what is the Buddha? The Buddha is something, I am something ungraspable. And in fact, the self that I am, that I settle into, is ungraspable. That's why I forget it. You can't get a hold of it. Once you realize that you can't get a hold of it, you are awakened.

[29:58]

You are awakening. If not awakened, you are awakening. You are the living Buddha. You are Buddha living. You're not a Buddha. You're not a Buddha. You're not identified with it. Buddha is working through you. You don't identify with it. It's coming through you. It is living in your life. Because you are exactly you. And you are exactly you by the kindness, by the support of all living beings. And you support all living beings. And they support you. Okay? What do you think of that? How does that work out in, say, especially a work situation?

[31:04]

So, walking around Buddha, okay? Walking around the great Buddha, you don't just walk around. You walk around non-dualistic, okay? So you're walking around this person who's trying to get his heel up around in the car cell. Walking around this person, okay, this Buddha. Number one is you're not him. And he is you. That's number one. In other words, this person who's trying to put something over on you, he's really you, but also not you.

[32:07]

If you identify, you have a non-dualistic relationship with all these Buddhas. In other words, you're not the same as them and you're not different from them. You don't identify, you don't separate. You live in a space between identity and difference. Now that's rather abstract. Here's some practical examples, okay? Number one, there's 10 practices of Samantabhadra, okay? I'll tell you the 10 practices of Samantabhadra. This is what we do, this is one rendition of what you do when you walk around this entity as Buddha. Okay? First of all, you align yourself with Buddha. You align yourself with Buddha. In other words, you pay homage to Buddha.

[33:10]

Homage, by the way, means not someone praying. Homage means you align yourself. You join the same group as somebody. So you align yourself with awakening. First step. Then you praise awakening. Then you make offerings to awakening. Then you confess and repent. And I think this is the key one for the point you brought up. You confess and you repent. After confessing and repenting, then you can start to see the virtues of others. If you don't confess and repent your own non-virtue, you cannot very well see the virtues of most people. Some people, without confessing and repenting, if they meet certain people, certain people are of such radiant virtue that the most unrepentant person can probably see it.

[34:10]

That make sense? Brett? Do you know what I'm talking about? No? Well, I'm just saying, is there anybody that you, is there anybody you can see that has any virtue? Well, maybe, maybe, maybe I should take, I'll take that back there. Some people can't see virtue in anybody. What I'm saying is that if you, if you sincerely confess and repent your own non-virtual, if you do that about yourself, Your non-virtue is like wearing heavy sunglasses. Wear some sunglasses. They're glasses that have pictures which make everybody look ugly, stupid, evil, selfish, and so on. Your non-virtue makes you see other people that way.

[35:12]

OK? Virtuous people do not see non-virtuous people. Virtuous people see virtuous people. I mean really virtuous people. See really virtuous people. Non-virtuous people who do not admit they're non-virtue are wearing these glasses which are covered with their non-virtue. So they look to their non-virtue and they see non-virtue everywhere. They see sleazy, dishonest, sneaky, selfish, and naive, lazy, crazy, violent people. That's because of their own non-virture that's stuck to their eyes. Okay? Therefore, how are you going to walk around, how are you going to spend your life circumambulating such people at Buddha? Well, you can't do it very well. So what you do is you confess your sunglasses.

[36:14]

You confess your own non-virtue. When you confess your own non-virtue, it isn't that it goes away completely, although it might actually be interfering quality. It goes away because you see, oh, the reason why I think they're going to kill me is because I think I can kill them. The fear of death comes from the arrogance that you could kill someone else. If you really can't kill anybody else, you will not be afraid that anybody's going to kill you. I'm talking about being afraid of being killed. Somebody may kill you. Well, no. But if you think you can kill somebody else, you're going to be afraid of being killed. If you're arrogant enough to think that you could take the life of another person, then you're going to be afraid that they're going to kill you. But if you really know you could never hurt anybody, you won't be afraid of anybody hurting you, even though it ignites. People might hurt you. People hurt the most beneficent beings.

[37:19]

They go up and they hurt and they go up and they go. They attack them. They harm them. But the beings are not afraid because they don't think that they could hurt anyone else. by not being able to conceive the possibility, by being absolutely sure that you would never, ever hurt anybody, you won't be afraid of anybody, even though they will hurt Jews. The fear will be taken away. The harm, the attacks, will not. So anyway, if you confess your own non-virtue, Even when the sun glasses on, you know the reason why people look so bad is because of your own divine. After a while, you can see through them. And you can start seeing that this car salesman was trying to make as much possible money on the deal as he can, or whatever.

[38:22]

You start to see this person's virtue. It isn't that you then, all of a sudden, Don't notice that the person's trying to get the most money off you as an ant. You don't lose sight of that. You may say, well look, why don't I just give you all my money? And you give me change. And a car. You might say that. Or you might actually say, look, I'd like to get the car for as little money as I can. And you want to get it for as much money as you want, so let's make a deal. But still, see that you're dealing with a virtuous person. And dedicate yourself to this person, realizing their Buddha. But again, if you don't confess your own non-virtue, you can't see the virtue in others.

[39:25]

If you confess your non-virtue a little, you might be able to see the virtue in others a little. If you confess your non-virtue completely, you will be able to see great virtue in everyone. This is one of the things you do when you're walking around Buddha. This also protects you from getting, identifying yourself with Buddha. You suggest that it takes non-virtue to see non-virtue of it? You suggest that it takes non-virtue to see non-virtue? Yes. Right. Right. I don't know about all of these people. I don't think they ever saw any non-virture in other people.

[40:29]

I think they only see virtue. To me, there is a real, real mystery. Why is it one of these people? Essentially, what you suggest is that I see non-virture a bit, or what else to be a bit, No, I'm not saying that. I'm not saying that. I'm saying that. Oh, sure. Let me say it again. Let me say it again, okay? I say that Buddha does not see non-virtue. I don't say that if you see non-virtue, that you're a terrorist, that you're a Hitler. I don't say you're Hitler because you can't see virtue with Hitler. I don't say that. You said that.

[41:33]

I didn't say that. Okay? If I said that, well, then obviously the same thing is you. But I'm not saying you're a Hitler because you see non-virtual in Hitler. I'm not saying that. What I'm saying is that if you were a Buddha, if you would admit who you are, okay? If you admit you're non-virtual, you would see virtue in Hitler. That's what I'm saying here. I'm not saying that as a Buddha, you wouldn't see Hitler as causing great harm. A Buddha can see that Hitler is causing great harm. A Buddha can see that an ordinary person is causing great harm. It isn't that you stop seeing that people are doing harmful things to themselves and others. You can still see that. Okay? You don't get that? No, I think it is a real exercise. You're trying to tell me that they go blind. I'm not saying they go blind, that they can't see anymore, what ordinary people can see.

[42:38]

They can see that. They can still see that. What you're saying is that they dismiss that. No, they don't dismiss it. They don't say it. They don't say Hitler was a good leader. They don't say that. I'm saying that they look at Hitler and can see virtue with Hitler. That's what I'm saying. That's not to say that they see the bad things he did as good things. That's not what they're saying. Anybody can see if there's a bad thing, right? Can anybody see that? Well, I think anybody can see if there's a bad thing. And Buddhists can see it too. They can see just as well as an ordinary person. But they can see that there's virtue there. Pardon?

[43:42]

There's virtue in non-virtue. They can see that too. For example, non-virtue can be virtuous because it can cause you to see virtue. In other words, if someone comes up to me and attacks me and hits me, okay, that sends them into a difficult situation. Okay? For you to get angry at me, for you to attack me, is non-virtue. I can see that. And that will cause you damage. All right? Because it's non-virtue. All right? But there's virtue in it because by you attacking me, if I don't get angry, that non-virtue causes supportive virtues. So there's some virtue even in you doing a bad thing. Even trying to hurt me, which hurts you, there's goodness in it. Okay? Virtue and non-virtue are not separate. But most people can only see non-virtue in others.

[44:46]

And that's because of their own non-virtue. But there is virtue even in non-virtue. But it isn't that you forget the non-virtue side. If a Buddha sees somebody hurting somebody, they know that that harmful action is causing harm to the one person and even more harm to the one who did it. If I attack you, it hurts you some, but it hurts me more. Because my non-virtue hurts me more than it hurts you. And if you know about your non-virtue, you can see clearly my non-virtue, and you can also see how it causes me all kinds of trouble. And you feel sorry for me because the trouble is causing me. And also, it's virtuous for you. It helps you be able to see that. So my non-virtue is something you could use to benefit yourself and others. But you still see the karmic quality of harming people causes harm and causes even more harm to the person who did it.

[45:54]

You still see that working, that machinery. But you see virtue in that whole process. But there's no denial of the ordinary world of reality. Yes? What do you repent? Yeah. The thing you repent basically, basically what you repent is everything that you've ever done to turn away from being a living being. Those are what you repent. Any kind of attachment to something that you are that's constantly changing, you repent that. Any protection of something that can't be protected or doesn't need any protection, you repent that. So a living being has no need to protect the living being because there's nothing that you can do to protect yourself from being yourself.

[46:55]

You always are. But any attempt to protect that which can't be protected should be confessed. And people do terrible things to protect something that can't be protected. This is non-virtual. And there's a lot of that that we do. And then in relationship to those non-virtuous things, we've done other non-virtuous things. So the point is, the ability, again, the ability to see virtue in others comes through being able to see non-virtue. But not non-virtue in others, non-virtue in yourself. Everybody already can see non-virtue in other people quite well. I don't know any, I have never met anybody who can't see enough non-virtue in other people. I've never met such a person, I feel like, can't you see that? Sometimes I wish after some people could see more non-virtue than they can see. But still, even those are cases where I see a lot of non-virtue and I want them to catch up with me.

[48:00]

Like I meet somebody who can see in this person a lot of virtue and I see a lot of non-virtue and I try to feel like, well, I really want to switch over to their way of seeing the virtue, right? So I want them to come back to see the non-virtue that I see. I sometimes get that. But even that person, well, maybe I have missed people who can't see enough non-virtue. Maybe I take it back. But usually, anyway, people are pretty good at seeing non-virtue. Yes. The way you're talking about virtue and non-virtue, I think some people may be confused of a kind of one-offsmanship about virtue and stuff. But I think for me, what I hear you saying is that it's a non-separation from either Hitler or Buddha that you're talking about. If you can actually see how it's possible to make the same mistakes the same way as Hitler or Buddha, then you can

[49:02]

That's confession. That's what I said. The first thing I said was, number one, car salesman, you're not the car salesman, but also you're also ours. You don't identify, but don't sound. That's the fundamental thing. That's the fundamental thing. And in order to gauge that vision, confession helps. . [...] And you're smarter than you said, because... Don't let the demon in your life is whatever is far away.

[50:25]

Demons are far away. They're far away and really different. So bring those things close. Now, confession is to admit the denial of virtuous things, the bad thing you did. Then, by admitting it thoroughly, Usually you feel kind of eventually looking at it, you feel actually at some point that you actually don't want to do it anymore. And to actually decide not to do it, that's your purpose. It will not be wrong. It will not be wrong. Now, of course, you can't be absolutely sure you're not going to do it. But you actually intend not to limit me. Because you've actually admitted it. Seen all troubles come. And trouble comes for you and others. You've really seen that. And you've really finally come to say, I'm not going to do it that you commit.

[51:30]

Which arises out of what you see. But also you did. You see a cause. You say, I don't want to do it. We do not really have anybody who is not related to that sort of thing that we have. We're not related to that thing. And it can be actually reached a point where you actually just have come for a long time soon. But we might have more. And some others have already decided that they actually stopped killing. That could stop those. Yeah, all the seven days of five hundred minutes. So I won't see the cause of the effect of it. And finally, not to stop and do set up that effort. We are all fresh and regret of the war. Although, yes, there may be certain that we have a hearing. We give a clear living part of the group. And by some of this understanding, who you come back at us, I think we've done wrong with the difference that you are. We are all the reality of this war action. As most of them, we are all relegated.

[52:36]

Well, I don't want to be like that, but in fact, listen, when Japanese people come here, they see a dirty dangerous... Man, somehow we're education system such that the way they take care of each other is they just, they don't have people up in the streets. I don't know. But it was time to read that. It's not so much that people want to sense in the world, but rather... How can we help the people nearby us? And in order to actually be affected and not just be depressed by this, we need to be able to settle with our own life first.

[53:43]

But again, settling with our own life, being perfectly aware of our own story, that's very difficult. But if we actually turn our concern to benefit other people, That change of orientation would get a lot of help in doing our own work. If we really are dedicated to the better than other people, we get so much support, we can do something very difficult for them. I don't think it's possible for anybody to really sit still. There's too much distraction. Too much other possibilities of something that might be good for you. But when you really want to help other people, you realize you've got such a mess on. You realize that we need to do that in order to help. And when you really care about helping them, that person can go forward and start to work to help.

[54:59]

I'm trying to talk about how we make ourselves into a fact of how to learn this and yet we go back to our own distractions that you must and you don't really take facts. You benefit doing what we really want. You can say that you don't want facts and facts. ... [...] And now I can see how wonderful you are. I see how wonderful you are. You are worried about me getting my own life. Now I can see how wonderful a person is. When we see how wonderful a person is.

[56:03]

We are willing to actually dedicate our life to the family. We are a really kind of help them become a wonderful person. I would never see a possibility. But if we take work, if I think I'm really perfect, because I don't make my own problems, then I look around and if I think I'm perfect, then I see other people that have problems. Why should I dedicate myself to the Trump? If I start admitting my problems, I start seeing other people who are not so bad at all. Mad back, fool, they're better than me. I love it. The final Biden piece. The final Biden piece. to see virtue as I'm one of these. I typically deserve this, but I can't admit that whenever I always know, we invest my own, not virtue. We've done this, virtue, for all you're hoping to die. You talked about the existential system with the resistance, Eric. Well, I hope I might that.

[57:05]

Pardon me. I'll get that out. Can you talk about the existential system? I'll get that out. [...]

[57:25]

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