I actually don't like to get up and face a group of people and use the word Buddha. But it's hard to avoid sometimes. There's many problems with using the word Buddha, but I'm going to talk about something else today besides the problems of using the word Buddha and just say that Buddha is someone who has no attachments, who has no seeking and also has no resorts or no resort being a person without being attached to anything including being a person and also having no resort to being a person not trying to be a person

[01:29]

not trying to get away from being a person and not entangled by being a person this is called just being a person nothing more nothing less this is precisely what's meant by being awake this way of being is a revolution in the way a person is or it's a revolution in the way most people are to just be yourself without adding or subtracting anything strangely is a great revolution it's to let go of yourself and go 360 degrees around and come back to be yourself again.

[02:34]

It's to completely give up yourself as a way of totally engaging with yourself. So the practice which is the same as revolving the self or a revolution in the self, the practice which is the same is that, or another way to say it, is to be totally engaged with the Self, or to be completely intimate with the Self, or to completely penetrate the Self. And the proposal of the Zen school of the lineage of Dogen is that if you can be intimate with one thing, That is to be intimate with all things. And to be intimate with one thing does not change the characteristics of that thing, does not change the nature of that thing, and does not make that thing unlimited.

[03:59]

Even though through one thing you become intimate with all things, it still does not make the one thing unlimited. It keeps being limited just the way it always was. It keeps its characteristics and its nature. However, by becoming intimate with it, you meet all things. And all things meet you. now if you hear me talk about this and some people have heard me talk about this about becoming intimate with the self about being totally engaged with the self being totally engaged with the body I could say your body but anyway the body to be totally engaged with the breath to be totally engaged with the voice

[05:06]

to be totally engaged with your sitting with your walking with your eating and so on as someone gets into this a little bit I often hear from them that they become afraid that there's fear as you approach here if you stay far enough away from here we don't get fear but as you start getting close as the intimacy starts to accumulate often we become afraid which makes perfect sense to me because as you start to fulfill yourself as you start to inhabit yourself at the limit of inhabiting yourself you meet your limits.

[06:09]

You meet your border. And at your border is not yourself. As you become more and more an individual, you meet the complete not you. You meet your death. there is a tendency as we start to become ourselves and we start getting close to the frontier of ourself as we become more and more alive we also sense that something's coming to meet us and this may not be friendly this may not be self friendly this may not be person friendly this may not be life friendly we don't know what it is it's not us it's all we know And we're, as animals, built to reject what's not self.

[07:11]

But the problem of that is that we tend to contract from self as we meet not self. And pretty soon, we contract from our fingertips. We contract from our fingers, from our hands, from our arms, our elbows. our chest and pretty soon we're just a little tiny bit of life inside this huge body and we're trapped there we're trapped in our fear of being ourself what's necessary in order to become free of this trap is to start fulfilling and inhabiting our life and moving out to the fullness of our personal individual expression and be patient with ourselves because as we start to fulfill ourselves we naturally meet something which is whatever unknown death other it's actually our life also but you have to get up there real close to it and meet it to realize actually you're joined to it all along

[08:35]

and you're joined to it at the fullness of your life. You're not joined to it at half your life. You're not joined to it in half-heartedness. You're joined to it through wholeheartedness. Anyway, Buddha has no resort but to live like this. Sentient beings think they have an option to be completely themselves, so they stay trapped in themselves. Last Sunday I told a New Yorker cartoon, but I didn't tell it right. I'm going to try another one today.

[09:39]

It's a photograph. It's a cartoon. Maybe some of you are familiar with New Yorker cartoons. One kind of New Yorker cartoons are these people who look something like, they often have faces that look like crows, real long, snouted people, and they have lots of hair coming off them. They're often very frizzy, especially the women are frizzy. It's kind of a frizzy, the lines are kind of frizzy and frenetic, and nervous. It's kind of a general nervous kind of picture. Anyway, this lady is sitting there smiling happily and she's sitting in a chair and she's surrounded by several other people and they all look extremely bored. They're so bored they can't even go to sleep. And she says, and what she's saying to them is, I spent the past year trying to get this one right this time.

[10:42]

I spent the past year working on myself. And once then, people are really bored to hear about this. But if you really are working on yourself, they're not bored, they're often really annoyed. And not only that, but when you really are working on yourself and when you're really being yourself, people often do, sorry to say, not like that. They don't like it for lots of reasons. One reason they don't like it is that sometimes they don't let themselves work on themselves and they get jealous that somebody else has the audacity to be herself. How dare you?

[11:43]

People who do not allow themselves to be themselves do not like to see somebody else having that joy. And also, so if I don't allow myself to be myself, I don't want somebody else to do it. On the other hand, if you let yourself be yourself, although you still might have trouble with somebody else who's doing the same, because another aspect of being yourself is that you might sometimes be obnoxious. That might be what it is. Or it might be that you're whatever. It might intrude. Your liberty might intrude on mine. But still, I kind of say, OK, go ahead. Go ahead. I'm alive. I'll let you be alive too. But some people who are not allowing themselves to be alive do not like me to be alive, do not like you to be alive. Since they're dead, they want everybody else to be dead too. And not only that,

[12:46]

But when they try to punish you for being alive, they know right where to get you. Because you're home. You're not out to lunch. And when they go for you, since you're so obviously yourself, they go for you and they get you right where you are. And it hurts. They score a direct hit. And then you think, you might think, well, okay, if that's what happens when I live, I'm not going to live anymore. And we start again, withdraw. Pull the light back in from the fingertips. Bring it in back from the hair follicles. Bring it out of your teeth. Bring it up from your toes. And hide it someplace in your body where they won't be able to find you. And be that little dead thing there someplace in the body. And in fact, then they won't be able to get you. It's true. Well, once in a while they'll get you. Because just by random attacks, they'll once occasionally hit the spot. But if you're really careful, you can even move yourself outside your body and hide inside of some bigger body.

[13:50]

But anyway, I don't recommend that. I was talking to a mother of a child recently, and we were discussing a topic which is near and dear to the hearts of many mothers, and that is how impossibly difficult it is to be a mother, how it's impossible. And I said, well, that's the price of getting all that love. And then she one-upped me and said, which is even more true, that's the price of giving all that love. You want to give a lot of love? Guess where you give it from? And then you get it for that. It's an impossible job. If you want to give a lot of love, you're going to get a lot of trouble. That's the price. Seems kind of unfair, doesn't it?

[14:53]

It seems like, well, if you give a lot of love, well, then wouldn't everything be swell? Wouldn't you get a lot of rewards? Your reward is you get to give more love. And the price is whammo. Whammo, whammo, whammo, whammo, whammo. Insult. Et cetera. Disrespect. You're doing it wrong. You're loving wrong. But anyway, you're loving. And that's what you want to do. And you can do it from here, so, too bad. You decide, love is being alive. Want to be alive or dead? Want to be dead, then you don't have to love, they can't get you, and you'll be a success. It's very easy to be successful, not loving. It's easy. Just be lazy. Just curl up into your habits and protect yourself. That's not love. And they won't be able to hurt you. And you don't have to pay anything. Except be dead, of course.

[15:54]

Which hurts a little bit in a kind of big way. Rather than in a little way. That's one thing about the pain you get from love is they get you in little ways, specific ways, on specific points. Like this word hurts. And it hurts in a particular part of your body. It doesn't hurt like, you know, in your car. Unless they hit your car and then that hurts your body. Actually, it's nice to have cards because sometimes your cards can collect the attacks for you. But I'll try not to get into that. Now, you need, I say, you need something to work with to be yourself so they can attack you. Or so you can attack yourself. You also get to attack yourself. And you actually can't avoid that either, usually. So you need something to work on to exercise this engagement.

[16:56]

And we have here in the Zen Center several nice, inexpensive, readily available things to work on. Breath. Handy. Inexpensive. It's there as long as you're alive. Goes with you everywhere. Breath and breathing. That's one. Another one is? your body which of course is involved in the breath but anyway in other words your posture in other words sitting and walking etc cutting vegetables these are limited opportunities for unlimited effort these are limited these are opportunities of limitation they're not really limited opportunities actually they're always you always have these opportunities they're all over the place There are opportunities for limitations so you can do the work to realize unlimitedness through this limitation. And again, when you take one of these limited things like a breath or like a posture, you must be totally engaged with it for it to do its service for you.

[18:11]

So as some of you know, in this practice period I've been working on engagement with the breath, talking about how to engage with the breath in many different ways. I also, over the years, have spent a lot of time talking about how to engage with the body, with the posture, sitting posture, and walking posture. And, you know, not only can you... And also, when you engage with your posture, which is walking or sitting, it also helps to limit the limit. So not only do you work with your body when it's walking, but you even limit the body that you work with when you're walking. You don't just work with all the different bodies you could work with. You specify a common limited set, which also makes it a little bit easier to get a feeling for what it works. So for example, you decide that you're going to walk in some particular posture.

[19:20]

Like you could decide, for example, to walk standing straight up rather than crunched over or leaning to the right or left. You decide how you're going to have your eyes when you're walking and how you're going to have your mouth and how you're going to have your arms. And I don't actually say you must adopt the Soto Zen posture they don't require it. Although that is one of the options. It's called Chinese style. It's an ancient pattern. It's, you know, walking with your hands in shashu. The great ancestor Eijo says, what is it? Most bestial and obnoxious of all humans, a festering lump.

[20:24]

For 20 years or 40 years, I can't remember, I've walked in Chinese fashion. Today, I touch my nose anew. So Chinese fashion of walking offers an opportunity to use some limited form and may take 40 years or 20 years to fully engage with it. But when you can do it, you can do this wonderful thing called touching your nose anew, which is called being unattached, which is called not resorting to something besides touching your nose when you touch your nose whether you get set boom I touched my nose today it's Saturday and I touched my nose this is my life welcome to the touch of the nose in the morning you can do this anytime you can touch your nose

[21:42]

You can touch your tongue to the roof of your mouth. Boom. There you are. No place else. Now, if you're trying to seek something else, have any attachments, any resorts, drop them. I know it's hard to drop them, but anyway, drop them. That's all. But not in a negative way, in a positive way of just touch your tongue to the roof of your mouth. And if you can just touch the tongue to the roof of your mouth, you can just do that without adding or subtracting anything. That's called using your tongue and the roof of your mouth to realize Buddha. It's hard to hit the mark right on. You know, not a little bit hoping that you're going to be able to tame Buddha when you touch the tongue to the roof of the mouth. Not a little bit kind of thinking, oh, I can't do it. Not a little bit thinking, oh, he's just kidding. But I'm not.

[22:45]

That's what Buddhists do. They take their tongue and they go, pop, right on the roof of the mouth there. They kind of put it up there. And when they put it up there, they just put it up there. And they do that when they do that. And that's all they do. There's no question about that in my mind. Although I know it's hard to live your life of just putting the tongue on the roof of the mouth, of just bringing your thumb tips together. of just taking a hold of the doorknob, of just putting the toothpaste on the brush. I know that's hard because we think there's something else to do besides that. Because we're, you know, we're this way. But there's a way to accept that and work with that. All these wonderful opportunities we use them when we see or sense or understand some practice and how useful it is then we may

[24:12]

enthusiastically practice it, and if you get in a position like I'm in today, you might even talk about how wonderful it is to be able to touch the tongue to the roof of the mouth. How wonderful it is to exhale. How wonderful it is to be a person. In other words, you, through some form, Without the form becoming unlimited, you realize the unlimited. Without the form doing anything different, you realize the light, the light of non-attachment, the light which is Buddha. And when you see that light, you might want to point it out to people. You want to encourage people to do the practice, to use this limited form of sitting, walking, breathing, to experience the light themselves, to find their own light through that means.

[25:15]

And I was talking to someone about this, that sometimes when I enthusiastically discuss with you and recommend that you take advantage of some opportunity in life, what that often gets converted into is, if you don't do this, you're going to get it. Or you're not so good if you don't do this. And maybe unconsciously, I'm conveying that message that if you don't use this opportunity that's appearing to you moment by moment, maybe I'm unconsciously thinking, oh, that's not so good. Well, actually it's not. So it's a very dynamic situation that I don't feel like I'm chiding you or myself if I recommend something and I don't do it or you don't do it because another part of me feels you know you don't have to do anything but it's not really another side it's the same thing you don't have to do anything but you have to like you you have to totally exert yourself at being yourself to realize you don't have to do anything

[26:39]

You have to train hard for many years to realize you don't have to do anything. Maybe not for many years. Maybe only for a couple weeks. I don't know. So I want to talk about you don't have to. You don't have to. In other words, You don't have to seek. You don't have to seek. You don't have to leave your room. Now you can turn that into, don't leave your room. You must not leave your room. You have to stay in your room. You must be yourself. You must totally engage with yourself. The other way is, you don't have to not be yourself. You don't have to leave your room. You can just stay. just remain at your spot and just listen you don't even have to listen just wait you don't have to even wait just be still you don't have to even be still you already are and then after you don't have to do any of that stuff and you don't

[28:11]

You don't have to do any of that stuff, but you do all that stuff, because you do stay in your room, and you do listen, and you do wait, and you are still. Then, as Kafka says, the world will freely offer itself to you to be unmasked. It has no choice. It will roll at your feet in ecstasy. A lot of people who sit in meditation, I hear, have songs running through their heads which they say these songs are driving them nuts. I don't know all the reasons why these songs are driving them nuts, but one reason why these songs might be driving them nuts

[29:28]

is because they don't like the song. But I don't think that's necessarily the reason. It might be a song actually they like a lot. That's one of the reasons somebody likes this song. Who's in charge of this? Who's the DJ? There must be something appealing about this song. It must have some message that we need to hear. I say. Another reason why we might not like this song to be there or why this song might be driving us nuts is because we may think that when we're sitting in meditation or when we're Zen monks, there's not supposed to be songs in your head, especially certain songs, especially going over and over. There's not supposed to be like that. We read in the books, it doesn't say anything about songs going over and over in your head. So then we think, oh, this is not good. Get this out of here. But the funny thing about these songs is that the more you push them away, the more they feel disrespected and the more they say, hey, respect me.

[30:33]

You know, oh, you don't want to listen to me? Okay, here we come again. These songs got the whole universe behind them. Why don't you put your hands together and say, hey, hello, welcome. Once they feel respected, then they split. And the next one may come. Or maybe no song will come. But in your respect of this song, which is driving you nuts, even while it's still driving you nuts, if you can respect it, something might change. Respecting means look again. Look again. Some people have really beautiful songs running through their heads. Some people have maybe kind of simple ordinary songs running through their heads. But somebody came to me recently and said that she realized that that music running through her head incessantly was the same as Buddhism.

[31:47]

With tears of joy, she told me that they're the same. No different. Be gentle with yourself. Maybe the way you are right now is okay. Be flexible. Maybe the way you think you're supposed to be and the way you are are closer than you think. Maybe the way you think you are is just the way you think you are. or whether maybe the way you think you're supposed to be is just the way you think you're supposed to be. Maybe the way you're supposed to be is the way you are. It's possible. But being the way we are is that we create a gap between what we intend to be and what we are. That's the way we are. That's the music, the human music, is that we create this gap. But if you become intimate with this person who creates gaps, maybe you will be free

[32:56]

of this person who creates gaps and realize that this is just a person who creates gaps and there is no gap in this person. This person is just one whole thing. And there's no attachment and no seeking and no resort. This person, precisely as he is, is Buddha. Buddha is not something other than this person. That's the way Buddha is. you don't have to think this way you don't have to think like a Buddha you don't have to like have no attachments set this up hey I gotta go have no attachments no well let's get rid of this resorts crush out the seeking you don't have to do that you don't have to do anything I'm talking about including you don't have to be gentle with you don't have to even be gentle with yourselves

[33:59]

You can be rough on yourselves and push yourselves around. But to let yourself be mean to yourself is also gentle. You know, don't be rough with yourself and stop yourself and crush yourself when you're trying to be mean to yourself. Let yourself be mean to yourself. And if you let yourself be mean to yourself, there's some gentleness in that. There's another lesson. In other words, if you're being mean to yourself, a complementary response is to let yourself be mean to yourself. It's symmetrical and amplifying to, you know, bust yourself for beating yourself. But to sweetly smile at this cruel person that's inside you, that's beating you, to sweetly smile at this person is an appropriate response. It's not that it's good that you're beating yourself, but that you are Buddha beating yourself. You are perfectly beating yourself.

[35:04]

You're doing it, like, perfectly. It's lovely. But it's not lovely the way you think is lovely. It's actually lovely. Beyond your idea of lovely. You don't have to be good. You don't have to walk on your knees for a hundred miles through the desert, repenting. You only have to let your soft animal in your body love what it loves. You don't have to be good. You don't have to walk on your knees for a hundred miles through the desert, repenting. You only have to let the soft animal in your body love what it loves. tell me about your despair and I'll tell you mine meanwhile the world goes on meanwhile the Sun and the clear pebbles of the rain I'm moving across the landscape over the prairies

[36:28]

and the deep trees the mountains and rivers meanwhile the wild geese high in the clean blue air are heading home again whoever you are no matter how lonely The world offers itself to your imagination, calls to you like the wild geese, harsh and exciting, over and over announcing your place in the family of things. Mary Oliver wrote that. you don't have to be good now when she said you don't have to be good when I say it I also say you don't have to be good however doesn't mean you can't be good if you want to be good go ahead be good it's a ball it's fantastic it's really wonderful to be good but you don't have to be also you don't have to

[37:58]

walk on your knees for a hundred miles through the desert repenting. However, a lot of people have done that and have gotten a lot out of it. It's really, I mean, some people have gotten a lot out of that. In a sense, I recommend it. But I don't want to make you think you have to do it because you don't have to do it. But if you want to do it, go ahead. I have some knee pads you can borrow. Or, you know, anyway, there's various ways to do this, walking on your knees. Tell me about your despair, and I'll tell you about mine. We have to do this. Really. Or at least some people do, and I have to listen to them. So occasionally I'm going to tell them how I feel too. You've gone on quite a while now telling me about this. Could I tell you a little bit about how I feel? I'm starting to feel uncomfortable. This has gone on quite a while.

[39:00]

Do you want this to be a monologue, or can I say something too? Such conversations have occurred and should occur more often, actually, especially the second part. Meanwhile, as we're chatting about our despair, the world goes on. We know that, but sometimes we forget. We think that the world stops when we are talking about our despair or having to listen to somebody else's. But you don't have to tell me about your despair and I don't have to tell you about mine. Meanwhile the sun and the clear pebbles of rain are moving across the landscape over the prairies and the deep trees, the mountains and rivers. Meanwhile the geese, the wild ones anyway, high in the clear blue sky are heading home. That's another New Yorker cartoon. these geese okay now where is the geese's home is the geese's home in Canada or is it in Mexico which is their home the geese have some problem with this too so recently there was some geese seen in Mexico you know sitting on the lawn chairs in Acapulco with the lemonade and one of them says the other one why do we have to go back north can't we just stay here

[40:30]

Which is the home of the geese? Is it in the south or the north? Are they migrating from the north to the south or from the south to the north? Is both directions called migration? Or is one leaving home and the other one going back? How do you tell? So usually meditators sit down and say, OK, ready, get set, go home. Return to your Buddha nature. Okay, ready? Get home. Concentrate on something cool and clear and clean like breath. That's a nice topic, isn't it? Isn't it sweet? All those yogis think about breath. Okay, breath. Can't be wrong. You're right. If you're following your breath, you know you're good. Now remember, you don't have to be good, but if you do follow your breath, you can be sure you are. How could you be bad when you're following your breath, really? Especially if you're totally concentrated on it. Well, you can't be bad.

[41:32]

You are good then. You're going home. Right? But what about when the mind goes off and thinks of something else, like Mexico or Mexicans or NAFTA or whatever, you know? Is that going home or is that like leaving the cold and going off, you know, some easy place? Is that escaping or is that going home too? Could every direction be going home? Could it be? Now, that wouldn't be fair. Must be some way to be bad. Which way is home? Could it be that actually everything goes in circles and you go up and around, come right back to where you started? The world presents itself to you. The world presents it to your imagination. Here comes the world. What do you think of it? Well, I think... I think my practice is good.

[42:33]

That's your imagination, which you just used. The world came to you and you said, my practice is good. The world just came to you and you said, my practice is not so good. Or my practice is kind of, I'm not sure how my practice is. That's your imagination too. Whatever you say about your practice, it's your imagination of your practice, which is fine, go ahead. imagine you're gonna do it anyway or you can even sit there and the world comes to you and you say I don't have a practice but her practice is good or her practice isn't good anyway this is called your imagination which you've just used on the world and again if you hear about this you might put your imagination what just happened to you when you heard me talk like this and start imagining various things you should do about that like stop that or something If the world offers itself to you, it says, here, go ahead.

[43:38]

Think whatever you want about me. Go ahead, sweetie. Make up a dream of what I am. Go ahead. And if you tell me, it might hurt my feelings. But I know you can't stop it, so go ahead. I give myself to you, the world says, for your imagination. And I hope that you notice what you're doing. Because if you do, we're going to really be able to have a nice relationship because actually I'm calling to you over and over like the geese announcing to you your place in the world which you're dreaming about but that's your place so today The only thing you have to do is to let the soft animal in your body love what it loves.

[44:42]

You know where that little soft animal is? It's in there. Let it love what it loves. Now, I know it's hard when you're being harassed by painful knees or arbitrary schedules or strange-looking coneheads talking to you. Look, come on, don't be sissies. And one more, one dog story before I stop. This is about that same dog I told you about before. Actually, this dog was born the same year as Emela's daughter. And I named this dog the same thing Emela named her daughter. I named her. Lara from Dr. Zhivago. You know, Julie Christie, right? Blonde hair. My dog had hair like Julie Christie.

[45:46]

So I named her Lara. I like that name too, Lara. However, Emily named her kid in New York and she named her Lara. So I named her Dr. Zhivago's girlfriend with a Minnesota accent. She named her with a New York accent. We won't get into that. But just to say, we had these two Laras. The one I lived with, I can't remember when this happened, but I think after she had the babies, she ran away one day. Part of the reason why she ran away was, you know, another one of my control trips was I didn't want her to be fat. So she would like to go outside and eat garbage. And one time she went out and ate garbage and got involved with some rough characters. She joined a teenage dog gang. And I looked and I looked and I looked and I couldn't find her.

[46:49]

And I looked and I looked and I looked and I couldn't find her. And then for a long time I didn't know where she was. And then my roommate came and told me after quite a long time, he said, I think I saw your dog. Now, I told some of you the story about the dog and some of you don't know, but just to make a long story short, this dog was very loving to me and very devoted and obedient and super sweet. And anyway, she ran away and started hanging out with these other dogs. And my roommate said, I saw her, but I don't know if you're going to want her back. She's changed. And I said, and then I think he saw her again or somebody else saw her again. And it turns out that somebody else owned her now.

[47:52]

So what happened was she was running with this pack of dogs and one kid said to another kid, that's my dog. You want to buy it? So one kid sold my dog to another kid. So I went over to this kid's house and I went up to the house. I was in college at this time and I lived in kind of a rough neighborhood. And so I went up to this house and as I approached the door I heard a growl. And I knocked on the door and this little boy came and I said, I understand that you have my dog. He said, no, well, he said, but I bought that dog. And I said, how much did you pay for it? He said, a dollar. He said, okay, I'll buy the dog from you. He said, okay. I gave him a dollar, I bought my dog back, and I got my dog, but my dog had become a different dog. She was real dirty and had gotten much heavier, not fat, but real muscular from running in the streets all the time.

[49:00]

And she was real frightened and mean, you know, growling all the time, you know. And actually, I couldn't get her to come with me So I had to put a leash on her. I brought her home and she was just . Real frightening and angry and growling and defensive and all that. Anyway, I just started to feed her and I think eventually she let me wash her and and time went on and she became she stopped growling and started to see that I wasn't going to beat her up and she again became this really loving sweet dog and started giving me more lessons again about how to be Buddha Oh, I know.

[50:10]

There is it. Anyway, that happened. I tell it the truth. So it is now 11.05. It seems like that's a pretty good time to be yourself. Please, this day is for all of us to realize this person, this someone, who has no attachments. who has no seeking, no resort, who is just this person, and therefore totally free of this person. So I wondered if you would mind singing a song with me. Would that be okay?

[51:12]

Make yourself comfortable. This won't take long. This is a song I learned recently. It goes like this. I mean, I'm going to sing it this way. Oh, poor bird, take your flight over the sky on this dark night. O poor bird, take your flight over the sky on this dark night. O poor bird, take your flight over the sky on this dark night. so now people on this side start and then people on this side after the people on this side say oh poor bird and you start oh poor bird okay can we start with two start with that see how that goes oh poor bird oh poor bird take your fly

[52:41]

the sky on this dark night, oh poor bird, angler the sky on this dark night, oh good enough you want to do three okay okay this this is group one this people here in this little island here this little island island kingdom and then the people along there over to Tim you're the second group and then starting with Steve down to Tayo you're the third group okay but I don't know when you start the third group so I'm just gonna guess

[53:47]

Oh, that's right. After oh, poor bird. After they say bird, you say oh. And after they say bird, you say oh. Okay? Oh, poor bird. Oh, poor bird. Oh, poor bird. Take your flock. sky on this dark night oh poor bird take your flight over the sky on this dark night oh poor bird take your flight over the sky

[54:55]

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