I have a question about the last thing you said there. So wealth, fame and power replace intimacy, but they're not necessarily... They don't replace it. They don't replace it. It's just that if you don't have intimacy, I think it's more like you might be interested in wealth, fame or power to distract yourself from the pain of your lack of intimacy. Right? wealth, fame, power, you know, which means sex and drugs and stuff like that too, right? Anything to distract yourself from the misery, to fill the big hole that's created by ignoring the rest of the universe as your partner. They don't really replace it. They distract you from what you're denying. or they distract you from the pain of your denial of reality.

[01:05]

Which, again, is tough because, again, you know, when it comes time to, like, if you don't feel intimacy and you see some danger for yourself or someone you care about, then you think, well, I can now switch to power and control to circumvent harm. Well, under those circumstances, it's like, well, do the best you can, but you're not going to... You know, it's just another case of, okay, you prevented this tragedy or this calamity, but it's not that satisfying because it's a control trip. It's one more worldly way of protecting people. So I don't really feel that the power and fame replace the intimacy. Again, I think it's more like They distract you from the pain that you feel when you're not enlightened. When you're intimate,

[02:16]

You still can have pain, but it's more like the pain of just a mosquito bite or a broken leg or arthritis or cancer or somebody slapping you in the face. It's that kind of pain. But no matter which of those things happen to you, when you have intimacy with your life, you respond in a noble way. in a beautiful way, in a creative, healing, beneficial way, to all the different twists and turns that happen in an impermanent existence. So you're free and happy and loving to all things. So you just don't see things in terms of power anymore. It's more like there's a power, but it's not yours. You're enjoying the actual power of your relationships. We do have powerful relationships. We are powerful beings, but we're not powerful isolated beings.

[03:23]

We're powerful beings, but we're not isolated. And our power is because we're not isolated. Because so many people support us, there's a great deal of power supporting us, and there's a great deal of power in our life which depends on things other than ourselves. Yes. I've always heard stories of people in Japan and China where Zen monks were taught martial arts. Do you think that was a perversion? No. I think Buddhism is martial arts, basically. It's martial art. The Buddha was a martial artist. But even though he was a martial artist, he wasn't like... He couldn't... His martial art didn't prevent all calamities during his lifetime.

[04:33]

But he was a martial artist. I just gave you an example of that. He was sent out to stop an army. He wasn't just a general. He was an artist. He didn't have to bring any weapons with him. Buddha was a martial artist. People sometimes ask, when they see me walking around, they say, are you into martial arts? And I say, yes. And they say, what kind? I say, Zen or Buddhist. And they say, how so? I say, well, I just try to, when I need aggression, I try to, like, disarm it. I try to harmonize with it so that nobody gets hurt. So again, people sometimes say, well, if you relax, if somebody's attacking you, you know, You won't be able to defend yourself. I say, I don't say this actually, but I'll say it to you, au contraire. It's actually not so. If you read my book, Being Upright, you'll see I was attacked one time, and I didn't relax, and I got in big trouble for not relaxing.

[05:38]

I tensed up when I was attacked, and I didn't do well. But on a few other occasions, like, you know, And a few other occasions I'd been attacked, and I relaxed, and things went really well. Martial artists, the actual artists, not the people who are necessarily trying to learn martial arts but haven't learned yet, in other words, the martial students, students of martial arts who aren't yet supreme mature artists, they sometimes tense up. But they don't learn as well when they tense. So relaxation is a big part of martial arts. I would say. Martial arts are not... If it's to hurt people, then it's not martial arts. Then it's just an army. Then they're soldiers. But martial artists, I feel, Buddhism is martial arts in the sense of an artistic way of dealing with martial energy, aggressiveness. Suzuki Roshi was a not very, I don't know if he was five feet tall.

[06:45]

He might have been less than five feet tall. And he had huge American disciples relative to him. And he disarmed those big, strong Americans and European students he had. They were very docile and gentle around him. He was a martial artist. A mass serial killer attacked the Buddha one time. You know that story? And he disarmed the guy. Just the guy snapped out of it, the way the Buddha related to him. The Buddha didn't fight him back. The Buddha just walked along, had a little chat with the guy, and the guy snapped out of his insanity, basically. Most aggressive people are a little bit. When I say aggressive, I mean aggressive in the sense of with ill will. You can be aggressive with no ill will. But two humans could intentionally run at each other with lots of energy.

[07:51]

They could do that. And that could be aggressive, but they're doing it for fun. It's possible. You look like you don't know about that. I'm thinking of two deer with their racks locked together. Yeah, I don't know about deer. I don't know if the wind and the deer are going into each other. Let's do it for fun. Or if they have some gaining idea. I don't know. But I do know that it's possible for adults to bump into each other. Some dancers will bump us. It's fun to bump into people sometimes. It can be fun. It can be a bilateral bumping. I'd like to bump you. Do you want to get bumped? Totally. That's good. Let's bump. I'm ready. Are you ready? I'm ready. Let's go. Bump. Oh, wow. You bumped. And that's to be aggressive, you know. You wouldn't want a mosquito between those bumps, those bumping surfaces, because the mosquitoes are squashed.

[09:00]

People can bump. People can push on each other. They can talk it over beforehand and say, you want to push? Yeah. Push. Let's push. So I practice tango, you know. And tango, you... and a push on each other, you know? That's part of what makes it work, is there's some, you know, there's some kind of resistance there, there's some kind of strength on both sides, and that makes the communication in some ways clearer, that there's some tension there. See, there's a push, and you're supposed to be relaxed, too. Sumo fighters, right? Sumo, too. Sumo. Actually, sumo. Sumo. Sumo. Sumo. You say sumo in Japan, they don't know what you're talking about. Sumo. Yeah, they do that too. It's beautiful. But again, some of those guys may be into gaining ideas and they're totally caught in worldly affairs, I don't know. But Buddhism is definitely a way to disarm hostilities.

[10:07]

and promote cooperation and harmony. And when there's martial energy, we need a martial artist. And Buddha was a martial artist. I mean, he was actually trained as a martial artist prior to leaving home. He was a horseman and an archer. I don't know about sword, but he was trained in martial arts. He grew up in a warrior-class family, and he was trained as a warrior. But only after his enlightenment did he realize his full potential as a martial artist, I would say. So martial arts, if they're really for the sake of bringing peace and disarming negative energies, is making people so, I would say, very compatible with Buddhism. In the story I told you about the Zen master and samurai, I would say the Zen master was the martial artist teacher, and the samurai was his student. And the samurai recognized, I'm a warrior, and this Buddhist monk is teaching me about really what my work is.

[11:19]

I accept him as my future. And a lot of Zen masters were teachers of warriors, and there's difficulties around that, but basically, it's possible to teach warriors to be kind. So we have the situation now of our warriors over in Asia, some of whom are not being kind. When somebody surrenders, you're not supposed to, like, torture them. You know, they're prisoners, but the fact that they surrendered, you're supposed to not torture them. There are certain agreements about that. So some people are not being kind to these people, but some other people are being kind and saying, this is wrong. And some people have blew the whistle on them. Some warriors are not afraid to be kind and point out that some other warriors are being unkind or being unnecessarily cruel. And some have the courage to point that out. It's scary sometimes if you're in a war situation and some other warrior has been cruel.

[12:25]

You can get ostracized if you point out that they're being too cruel. You could get dead. You can get dead, too. So it takes a lot of courage in a war situation to be kind, but some people have the courage to be kind in a war situation. I don't think it takes... it takes a little bit of courage also to be cruel in a war situation. But it actually takes more courage, I think, to be kind in a war situation. Generally, because I'll just say this, you can criticize it later if you think, but generally to be kind in the middle of an aggressive situation takes more courage. A martial artist is someone who has the courage to be kind in the martial arena. to have the courage to find the kind thing to do when there's lots of aggression, that energy. My son told me a story about a piece of research that's been done recently by someone who is a professor in the Military Academy about the non-firing of guns in combat.

[13:30]

Evidently, a very high percentage of men who go into combat choose not to fire their weapon and develop really complicated strategies to disguise the fact that they are not firing their weapons and that the difference between the trajectory of hitting that white flesh and not is so small that the guy next to you can't tell. I think what you mean is not that they don't fire their weapons, it's that they don't aim at the target. No, some of them indeed do not fight. There's several strategies that they use, and they're concerned that their gun is going to be examined afterwards. They will fire. But as early as the Civil War, they've been able to pick up discarded weapons from the battlefield and realize that these guys were loading their weapons and not firing. This has been going on since the beginning of... Well, yeah, little boys and girls grow up in at home, like my grandson, right? He's going to get training now about don't shoot people.

[14:35]

My grandson's getting this training. Don't shoot people. Little boys and girls point weapons at each other and shoot them at each other. Toy weapons, right? And then their parents say, don't shoot, don't point guns at people. Don't shoot people. Don't hit people. So it takes quite a bit of training to train these little creatures not to try to kill people or animals. So then after decades of training about not killing, then they go to war and they're supposed to, like, not... do what their mom taught them not to do. So, and actually, they're not too good at it. A few kids who are brutalized in their childhood, they love to kill people. This is what this fellow... Yeah, like 10%. And what they do is they take these guys who like to kill and they put them in charge of the people who don't to get them to do it, you know, to shame them into, like, being murderers. Yeah, so I actually... On one side, human beings naturally have aggressive energy, but they can be trained to refrain, and then you put them in a war situation, and they're supposed to turn that training around, and a lot of them don't take to it very well.

[15:46]

Because not only do they get trained, but they kind of get the point. They kind of say, yeah, it's actually... You're right, Mom. I get it now. You're right. Thanks for helping me visualize this. And then they get drafted or whatever, and then they hire. Yeah. And no one could do anything to kill. Then they send them home and say, now you can't do that. Oh, yeah. Then they come home. Then they come home, especially like from Vietnam, all those guys came home. So then most of those guys who learned how to kill in Vietnam are now particularly in California prisons because California came home first. I met a lot of guys in California prisons that were Vietnam veterans. So they... particularly from the South, they go to the army to get educated. They learn how to kill. And also, they've got on drugs in Vietnam. They come back to San Francisco or Los Angeles and what do they know how to do? So they do it. So then they go to San Quentin and so on.

[16:47]

This is a nice, horrible pattern that we have to deal with here in this world of these poor boys, really, kids. Like out of high school, you know. play football and then go to Vietnam and then go to San Quentin. It's a horrible situation. Now, how are we going to, like, bring some love to this? That's our job. There's plenty of horrors. How can we give up worldly affairs, train ourselves to give up worldly affairs so that we can not be afraid to face these horrible situations and bring love to the horrors. That's our great challenge. So, first of all, practice compassion, basically, right? Practice giving. Practice virtue. Practice patience. So you don't freak out at all this painful stuff.

[17:53]

Practice diligence, practice concentration. Now you're ready to meet what's happening. Meet what you feel, what you think. Meet who you see. Meet beings. Meet things. Meet, meet, meet. Mindfully meet whatever comes. Meet. and meet it with relaxation. Yes? When you use the word concentration, would you use that interchangeably with awareness, or would you use the word right there? It is a form of awareness, but it's a form of awareness where you're training yourself in such a way that you become calm. The practice of concentration actually sort of blends into immediate things with relaxation.

[19:01]

And then, in some ways, then moving from the relaxation and the concentration, or the tranquility, the flexibility of concentration, which is kind of the relaxing part, Then moving into the playful part, when you move into the playful part, you're moving sort of more into the wisdom area, where you start to notice how things arise and fall, and what happens when you interact with things in certain ways. So we're not talking about relax and play. At that point, I'm talking about where concentration and wisdom start to arise together. Is concentration, I tend to think of as like a zero units type of thing and aware anything abroad? Yes. Well, the basic gesture of training in concentration is, in a sense, it's a focusing on giving up

[20:17]

discursive thought. So you're kind of focusing on giving up discursive thought. You're training your attention, you're paying attention and trying to be continuously paying attention to giving up discursive thought. You're not flinching from reality. you're paying attention to whatever comes. If you say reality, just, you know, what seems to be happening moment by moment, after you know the reality? But in a sense, you're training in concentration the tranquility. To some extent, it's a kind of a withdrawal from the object. So in a sense, sometimes they say tranquility practice is somewhat abstract meditative. It's a kind of withdrawal. But it's a withdrawal in order to develop tranquility so that later you will be able to re-engage with objects from a tranquil place and then be able to examine them and penetrate into their nature.

[21:29]

and be more intimate with them later. So part of the process of developing intimacy is this relaxation phase, and part of relaxation is that you let go of discursive thought. So you look at someone, and you think they're attractive or unattractive, that they like you or don't like you, You might think that, but then those kinds of thoughts are getting somewhat discursive about this person you're looking at. So you train your mind to kind of let go of that conceptual elaboration of the person's face. And you train yourself in that way. So there's a quote I want to make, which is, the Buddha is saying, train yourself thus. In the herd, there will be just the herd.

[22:33]

Train yourself thus. In the herd, well, I'll say it this way. Train yourself thus. In the herd, there's just the herd. Or in the herd, there will be just the herd. And in the scene, there will be just the scene. And then he said in the, I think what he actually said was, in the reflected, it will be just the reflected. But that's understood as shorthand for, in the tasted, in the touched, and in the smelled. So it's in the seen, in the heard, in the smelled, in the tasted, and in the touched. So each case will just be the seen, it's the heard, the tasted, the smelled, and the touched. So you touch something, like I'm now touching this cup, and I train myself to just feel that touch, period.

[23:44]

And if I look over to what I'm touching and see the cup, I just see the cup. And when I hear when I hear Nancy make that sound, which sounded like a yawn, I just stop there. I don't get into, like, oh, she thinks my life is boring. Boy, this was a thing to do right in the middle of my delivery here. And I'm talking about this great teaching, and she goes, oh. I don't get into any of that. I don't. You know, I just go, period. and I hear Jenny. I just, period. I just hear that sound. I don't think, oh, that means I'm really funny, blah, blah, blah. No, it does mean I'm really funny, blah, blah, blah. I don't get into that right now.

[24:48]

Right now I'm training in tranquility, so I just hear the laugh. I just see the smile. I just see the frown. I just see the smile, I just see the frown, I just hear the sound. I train myself that way. In other words, I'm training myself, I'm focusing my attention on a certain way of being with objects. And the way of being with the objects, I'm looking at not so much the object, but the way I am with it. And the way I am with it is I don't elaborate on any of the objects. And that way I kind of relax with them. So you see a very attractive face, you relax with it. You see an unhappy face, you relax with it. You just say, almost not even... It's like sometimes you look at it, but you hardly even know what it is. You barely know what it is. And you relax with it. Before you try to get more information and tell yourself more about it and ascertain.

[25:48]

That kind of training is training in tranquility. And it isn't the tranquility itself. The tranquility itself is a calm that comes as a result of it. But there is a kind of focusing. You're focusing your attention on that way of being with the thing. Now when people, oftentimes when people follow their breathing, some people follow their breathing as a concentration method, And they sometimes think what they're doing is focusing on their breathing, but really what tranquilizes you is to pay attention to your breathing, but really you're paying attention to the way of being with your breathing. Namely, you're being with your breathing, but you're just paying attention to your breathing in and of itself, without any kind of, like, concern. of whether it's a good breath or a bad breath.

[26:53]

You're just feeling the breath as a texture, or you're hearing the breath as a sound. You're training yourself to be with the breath in that way, and that develops concentration. Then, the instruction goes on, and the Buddha says, when for you, in the herd, there's just a herd, in other words, once you train yourself that way, so that that's just the way things are for you. You know, so you actually do look at somebody, and all you do, all you see is, you know, just naturally you see the sight. You're in the sight, you're just the sight. Period. When it's like that with you, Then what happens is you don't identify with it, which relates back to what Bob brought up the other day of when you have a feeling.

[27:55]

Oh, excuse me, I didn't finish the list. The list was in the seen up to the touched. And then the fourth category is in the imagined. So imagine means other kinds of experiences, like when you feel something painful or something pleasurable, something neutral, when you imagine a person's face, when you imagine emotion, all the other kinds of mental phenomena that occur. So the first five we'll call sense. The last one is all the mental factors. So in the imagine there will be just the imagine. So when you get to that point that things are that way, that takes me back to what Bob mentioned the other day when I was talking about a feeling. He said, is that a feeling arose, it would be like you're experiencing objectively. And experiencing objectively means in the feeling there will be just the feeling. Okay?

[28:59]

And when that's the way it is for you, when for you in the feeling, just the feeling, then you don't identify with the feeling. It's not like, I'm over here and that's my feeling, or I'm that feeling, or I have this emotion, there's this emotion and I have it. It's just the emotion. There's not a subject separate from the emotion. You don't identify with it. Or you hear something. It's not like there's the sound and I'm having the sound. There's just the sound. In the sound, they're just... In the herd, they're just the herd. So in that way, by training yourself that way, you not only become calm, but you also set up... Once you become calm like that, then you can see the next part of the teaching is, at that point, the object of awareness is not seen as separate from the subject. So then you don't identify with it. And then... you don't identify with it, you don't... Oh, you don't identify with it, you don't locate yourself in relationship to it.

[30:20]

Or you don't locate it, which also means you don't locate yourself in relationship to it. And then there will be no here or there or in between. So the sense of separation between subject and object is cut by this kind of training. And that's the wisdom part. So in terms of what I was talking about yesterday, it's kind of like the relaxation part of that process is... is... kind of the training phase of where you start letting go of all the stuff that your mind creates around objects. You relax, you know, like, you say, oh, there's that nice person Tim up there, but you don't get into it. Or even, you know, maybe you don't even say nice person Tim, you just see this person, you hardly even say Tim. that thought, oh, he's a nice person, rises, you just kind of relax with that, let that drop away.

[31:28]

So somebody else can come along and say, he's not a nice person. And you're not like holding on to that he is a nice person. So when you hear that he's not a nice person, you have to fight against that. You can relax with that too. So if she's a nice person, try to let go of that. If she's not a nice person, let go of that. All this weird view and encouragement around objects starts to subside because the discursive mind, which is elaborating on everything and trying to figure out what to do with everything, is being released. So you're making your mind simpler, or you're making your mind simpler, but another way to put it is you're focusing on the simple way your mind always is. So another way to say about how to develop tranquility is that you focus on the way your mind always is, and that your mind always knows what's happening. So you're focusing on the uninterrupted mind, which knows everything, and you're giving up the elaborations which are constantly changing about things. Today, this person's pretty good.

[32:30]

Now they're better, now they're worse. Now they're better than the other. They like me more, they like me less. They like me a lot more now. This kind of calculations and measurements and all this stuff that's happening with everybody you meet, how much they like you, how much they approve of you, all that kind of stuff that your mind naturally is geared to do, when you relax with that, another way to put it is you just let that stuff drop. Sometimes they say you stop. Sometimes they say you cut it. various ways to put it, but basically you relax with what's happening. You don't get caught up in it. Then you move into the playful phase, which is not mentioned so much in this story. But you can actually start being playful with this stuff once you can relax with it. Then you can be playful with, oh, there's a nice person, and you can flip it around the other way. Or you can notice that somebody else flips it around the other way, and you notice that that's not such a problem.

[33:35]

And then you can move to the next phase where you realize how all this stuff is working together, how the discursive thought dropping away creates tranquility, and how in the tranquility the discursive thought arises but doesn't get held onto, and how the discursive thought is arising in relationship to the object and all this stuff, seeing all that. And then you start to see how you're arising in relationship to the object, the object arising in relationship to you. You start to see all these relationships and you start to understand that this illusion of separation and location really is not established, just an illusion. And because you enter into the creative process of the illusion of separation, for example, because you enter into the creative process of the creation of the illusion of location and identity. You understand?

[34:38]

It's an illusion. And then you're free. So the last one in the Buddha's... So the Buddha says, when for you, in the imagined, etc., there's just an imagined, etc., then there will be... you will not identify with it. When you don't identify with it, you will not locate yourself in it or outside of it. When you don't locate yourself inside or outside, there will be no here or there or in between, and that will be the end of suffering. That's the liberation. And then when you're free, then you can go to work. Then you can do Buddha work. So we have actually a training method here, which again is training in intimacy, is training in not giving up grasping and seeking. So again, when you see objects, relaxing with the object means if there's any grasping or seeking around the object, okay, there's some grasping and seeking, you confess it.

[35:45]

You don't feel so good about grasping and seeking, you realize that grasping and seeking interferes with intimacy, you let go of the grasping and seeking, you open to the intimacy, you relax, you start being playful, which again is to start to eliminate the outflows, setting up the outflows around gain and loss in relationship to objects. You notice that you're getting into gain and loss around the objects. It's not that difficult to notice that, I think. Most faces that you look at, most human faces, you're well-geared to some gain or loss here. This person likes me a little bit more, likes me a little bit less. We're constantly calculating gain and loss when we see human faces. So we have plenty to confess, plenty of concern. Does this person like me? Does this person not like me? I know they like me, but they like me a little less than they used to like me, a little bit more. They do seem to like me more. As a matter of fact, they told me, I just think you're today, I think you're the greatest.

[36:50]

What about tomorrow? But when you're the greatest today, you might be more of the greatest tomorrow. Well, unfortunately, you know, today you're the greatest, and you can't be any better than this, so tomorrow you probably will not be as great. Sorry I told you this. But down here from here, you're never going to be this good again. But part of what you're open to when you relax around people's opinion of you Like if people have a high opinion of you and you relax around that, if you're relaxed with that, then you dare to open to the fact that their opinion of you is impermanent. You're impermanent, they're impermanent, and their opinion is about your impermanence. If they think you're great, that's just for a moment there. You can't depend on them thinking you're great again. Their opinions of you and they are not permanent. You can't rely on them.

[37:53]

And you actually get to see that and listen to teachings about it. But as you relax, you can open to these teachings. If you're tense, it's like, when you're tense, I've got enough problems. I don't have to also realize things are impermanent. Give me a break. When you're tense, it's like, oh, God, give me some permanence, please. Give me something to hold on to. I've got problems. Yeah, right. Okay, fine. Yeah. But if you can relax with these problems and these things, then you can say, okay, I guess I can accept now that all this stuff around me is becoming fleeting and dependent on this stuff, which is again starting to be playful. And interacting with things in an unplayful way, you know, you don't want them to be sort of not under your control and changing all the time. But if you relax, You can tolerate the rules of the game being changed. To play a game and try to keep the rules of the game the same through the whole game, that's not a playful way to play the game.

[38:57]

A playful way to play the game is that the rules get changed in the middle of the game. So again, like my grandson, he plays games and he often wants to make the rules of the game. Now, I can change the rules in the game. And he's not necessarily playful, because he may be trying to control the rules of the game. I, because of my massive maturity, I can be not controlling of him, and I can let him change the rules of the game. I can be playful with him. And sometimes he can be playful too. Because he's being creative, changing the game all the time, and sometimes he's changing it to get control, but sometimes he's not. Sometimes he changes the game, and he changes the game, and he's not trying to control it. He's really just rolling one thing to another, and his imagination is just fully functioning, and he's not doing this to get control of the game.

[39:58]

And if I'm trying to control the game, then that's my problem. And I'm not being playful. I thought you said we were playing that. No, we're not playing that anymore. We're playing this, you know. Okay, so we're supposed to be playing with blocks, and suddenly we're swimming in the ocean, you know. And the floor is the ocean, and we're diving in the ocean, and we're dragons, and then pretty soon we're not that anymore. And he's not saying that just to control, but sometimes he is. So sometimes either one of us can slip into controlling. That's because we're not relaxed. He can be not relaxed, I can not be relaxed. When it comes time to get in the bathtub sometimes it's like, doesn't like the temperature, you know? And then pretty soon he does like the temperature. Sometimes I want him to take a bath, sometimes he doesn't want to take a bath. So there's always this tensing, relaxing, playing, tensing, no more play. No more playfulness. Playfulness stops, no, you know, creativity stops, suffering starts. And sometimes we're just noticing that, relaxing, playfulness kicks back in, creativity is... So we're training ourselves, and over the years, higher and higher percentage of the time, we can be relaxed and playful and creative and understand.

[41:16]

But even after we've been playful and creative and understood, we can still slip back and tense up and be unkind. It's possible. There is a very high level of bodhisattva development, the eighth stage of bodhisattva, but we don't slip back anymore. But it's really quite a lot, the attainment. Even the first stage of the ten stages is amazing. So on the eighth level you don't slip anymore. Before that you can actually slip back. And even though you have moments where you relax and play and create and understand and liberate, which is wonderful, you can, because of various karma formations, you can tense up again and the whole thing, the whole process shuts down. And you can do a really harmful thing again. That's why we have all these stories of these Buddhist teachers in America and other religions too, where these spiritual leaders make mistakes.

[42:18]

And it doesn't mean that they weren't spiritual leaders and didn't have some considerable realization. It just means that they slipped, that you have to get really advanced before you don't slip anymore. And you should remember that about spiritual teachers, that you can have a real insight and still have lots of karmic hindrances that haven't been worked through yet. And after real insight, you can still have a lot more work to do, like Rannigan pointed out. In fact, he pointed out that there was some realization, just that there's more work to do. So there's more work to do. Whether you've had insight or not, there's more work to do. See, it's getting close to the time the kitchen has to go, right? Don't you have to go pretty soon? May we go? May you go? Yes, you may. Yes, all of us can go.

[43:18]

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