It starts out by paying homage to the Bodhisattva of Great Compassion, and paying homage to the Buddha. And actually, it says, Kanzayon. It doesn't say homage. And then it says, homage to Buddha. It's kind of like, you can't even say homage. You just go, Kanzayon. And then homage to Buddha. And at the end it says, day and night, moment after moment, remember Kahn Zeon. Moment after moment, remember, listen to the cries of the world. And we do that chant because we have a hard time remembering. So we say, remember, remember, remember, remember.

[01:03]

And maybe after the chant's over, you can remember for a little while, which is good. So we encourage ourselves to remember because we have a hard time remembering. Listen. Listen. settle into this world. It's hard. So we have to keep reminding ourselves that we want to do this really hard thing of listening to everybody. And again, everybody. But that doesn't mean, and that means yourself, yourself too. And then you have something to say sometimes. But the saying comes from listening to others with compassion.

[02:07]

And you speak from there rather than close your ears to the suffering of people who don't agree with you and then talking. Talk from compassion. Talk from compassion. That's what that's trying to remind us to do. We need training. We need to be more trained into this path. We want to do it, but we also have to train ourselves into it. Most of us were not born and then immediately thought, the first thing we thought of was compassion for our parents. We want them to be compassionate to us, of course. And if they don't, we scream. And then over the years they tell us, would you speak, you know, would you speak, would you say please?

[03:14]

And so on. We gradually learned to be kind to our parents. My granddaughter doesn't have to be kind to me, though. And my grandson, too. My grandson said, I can do no wrong with granddaddy. Is there anything? This is called Q&A. Do you have any cues? But it can also be some offering. It's not Q&A. Oh, Q&A, question and answer. It's more like Q&R. Q&R, question and response. I don't necessarily answer questions. But I always respond.

[04:16]

That's for sure. So do you have any... I would love a response to the story from the times of Greek philosophy of Alexander the Great and Diogenes. Diogenes was the man out at night with a lamp looking for an honest man. And he was loved by Alexander the Great. He founded the Kynikos School of Philosophy in Greece, what we call cynics. So while it's important, I think, to remain optimistic during this crisis time, I found the young people in my family appreciated this story of Diogenes and Alexander the Great. Alexander was having this huge discussion

[05:19]

party in honor of some event that he had pulled off and all of the intelligentsia of the Greek islands were in attendance except for Diogenes and he went to seek Diogenes out about this who was in Corinth taking a son back and Alexander walks up to him says Diogenes what can I do for you And he says, move a few degrees to the left, please. You're blocking my son. So maybe it's one way of looking at our leader, if our leader asked me what he could do for me, I'd say, yeah, move a few degrees to the left. Yes.

[07:06]

Could you come up here, please? Elizabeth, could you go to my joke sign room? I think you have a pouch there, maybe. There might be a pouch, a little black pouch. Could you bring it if you can find it? Please sit down. And you want to use the microphone? Thank you. You're welcome. I have two daughters at Standing Rock and I just want to say that what's happening there really feels like the birthplace of something really new as the indigenous peoples of our country come together with the young people of our country and the aware people of our country to not just protect water, land, air, climate, and the future, but also to really wrestle to the ground what we are now in my family calling the fossil fools.

[08:12]

because it's their climate too. And it really is a pivotal moment of struggle, I think, for our species. As Buckminster Fuller said, whether or not we wean ourselves off fossil fuels will be humanity's final examination. And so far, we're kind of failing. And last Tuesday kind of showed that we weren't even really showing up for the exam. So I just wanted to keep that at top of mind and also ask you, how does that all fit into taking your seat in the storm? I think I just did take my seat in the storm. Thank you. She answered her own question. Well, thank you for looking, Elizabeth.

[09:18]

Please come. It's hard for me to hear people far away. Somebody gave me a set of hearing aids, but I forgot them. Please come up. Thank you. Please come up so I can hear you better if you come up. And I can see you better, too. My question is very short. OK. Can you speak more about the concept of non-attachment? The concept of non-attachment. As you spoke before about even ideas like conversing with others but don't be attached to it. So I'm not conversing with others but not being attached to it. Or not being attached to my view that I'm offering to them.

[10:21]

I don't know, that's my question. But also I could be not attached to the conversation. In other words, I might want the conversation to go peacefully, but if I'm attached to it going peacefully according to my idea of peacefulness, that might stress the conversation. So you offer it and you try to stay... So I offer the conversation and I try to... Not be too attached to the outcome. Not be attached to the outcome. I want a certain outcome. I want peace. I want friendship. I want love. That's what I want. But when it starts manifesting in a way that doesn't look peaceful, if I'm attached to the peacefulness, that stresses this conversation and is conducive to less peace And I think sometimes people, when they talk to me, they want to find out, like my granddaughter wants to find out, can she have a non-peaceful conversation with me?

[11:36]

You know? Can she order me around? Can she talk to me without, tell me what, she tells me pretty much what to do. It's amazing. Do this, granddaddy. No, not that, this. She gives me, she's like non-stop instructions to me. But, you know, And I try to interject that she put some pleases in there, which she's willing to do, but I have to remind her she'd rather just give orders without, you know, saying please. But I'm not attached to her saying please. And I'm not attached to following her orders or not. Although I do usually follow them, I'm not attached to it, to following them. and so sometimes when she gives me orders well a lot of times she gives me orders and I try to follow them but I don't do it right no granddaddy not like that so I take I receive the feedback and try again but sometimes I don't agree with her instructions and then and then I

[12:47]

With opting attached to my view that this is not good, which she just told me to do, I try to give her something, and we go from there. And we've been very successful, although we do have some struggles. We do have struggles. Not too much, because generally speaking, I just follow whatever she says. And that's not a struggle for me, actually. But when I disagree with her, when I have a different view, Then the struggle starts, and the struggle is, can I have a different view without holding to mine? You're welcome. This is what I propose as the path to peace. Like yesterday, I told this story, which I tell over and over. And some of you've heard this story. I don't know if anybody here can remember how many times they heard this story. But after I tell it, like you heard it yesterday. You've heard it, yeah.

[13:51]

So here's a story. I'm not allowed to tell any new stories because my wife doesn't want to be famous. But I can tell the ones I've already told before. And some of them are so good. If it's too much, just plug your ears, Elizabeth. So here's an example of what I'm talking about. I'm having dinner with my wife with another couple. And my wife says to the husband, where do you work? And he says, Irvine, California. And my wife says, well, what's Irvine like? How many of you people have been in Irvine, California? So my wife says, what's it like? And he says, it's beautiful. And his wife says, it's ugly. And then he says, it's ugly.

[14:55]

And then my wife turns to me and said, you should learn that. The more enlightened one is the one who most can give up his view. Like they sometimes say, when two people meet and they speak different languages, the more intelligent one will learn the other ones. So the Buddha is very intelligent and very compassionate. The Buddha learns our language and talks to us in our language. The Buddha doesn't really have a language. The Buddha is just radiant reality. But Buddha is also very, very smart. So Buddha speaks English to us if we speak English, and speaks Chinese to us, and Tibetan, and Thai, and Chinese, and Korean, and Japanese, and Russian, and French.

[16:09]

Buddha speaks to us in all these languages. to make contact, to give us the Dharma. Buddha's not attached to the Buddhas. Buddha's beyond language. Buddha's not stuck there. Buddha gives it up and says, OK, English. That's the spirit that we're trying to learn. We're trying to learn it. But we have to learn it from being settled in our suffering, in our difficulty. That's the best place to learn from. Otherwise our unsettledness will hinder our letting go of our position. And we settle by being gentle, non-violent, respectful, patient, then we can settle, and from there we can be non-attached.

[17:12]

Yes? I was just going to maybe ask a question on that. I think that a lot of times we get in the Bay Area, look to the rest of the country, often don't speak their language, don't know how to begin to speak their language. I think there's often a superiority that we have in the area, especially looking out to the rest of the country, fossil fuels, things like that, and really having a way of speaking and thinking about other people is that we know the answers. You don't know the answer if you just go on our page, then we can move the country forward. Could you hear him? Everybody hear him? So one of the things he said, which I think has quite a bit of merit, is that some people in the Bay Area, some people in the Bay Area, think that they're more enlightened than people in other parts of the country. Is that what you thought?

[18:22]

And he included himself. that we maybe think we have superior, moral superior. Some people in the Bay Area think like that. Maybe not everybody. Maybe some people came from another area. Maybe we have some immigrants who don't think like that. And of course, we let immigrants into the Bay Area, right? So we let people in who don't agree with us. That's good. We need to let more people in that don't agree with us. And I think a lot of them would like to come, even though they know that they don't agree with us, they'd like to come because the weather's so good. It's even better than L.A. We have cleaner air. It's really great here, but it's very expensive. So some poor people have trouble moving into the Bay Area, but they would like to be here. And that's why Maybe some people think it's good to have affordable housing in San Francisco.

[19:30]

It's good to not have all rich people in San Francisco because otherwise nobody from other parts of the country can get in and we just get more and more insular. So we have that problem. We have that problem. But guess what? In the other parts of the country, do they have that problem? They think they're morally superior. in whatever state, you know, you name it. Wherever you are in the United States, a lot of people think they're morally superior to other people. So we should admit that we're like that too. Not always. Like with my granddaughter, I don't think I'm morally superior to her. She's my leader. If I think I'm morally superior to her, I'm violating my bodhisattva precepts. So it's good for us to notice if we think we're morally superior and confess it and repent it. Moral superiority does not equal moral authority.

[20:38]

Moral authority is when you don't feel superior to other people morally. Then you have more authority. So Zechariah was really good that way. He didn't think he was better than other people, better than other Zen teachers. So we do sometimes think we have a better view of what's good, and people who disagree with us often think they have a better view of what's good. Or anyway, there's that problem. But even if you take away, I think I have a better view than you, I do still have, and if I gave that up, I still have the view I have a different view. So that's getting more down to reality. We have a different view. And then we can work with letting go of our view. Thinking that it's better makes it more difficult to let go of it. But a lot of people have a very clear view of what's good, and those same people do not think it's good, that they think they're better than people who disagree with them.

[21:41]

Could you follow that? A lot of people think this way is better, Like I think this way is better. Like I think it's better for me to be kind to my granddaughter than cruel. That's my view. But I don't think I'm better than people who think it's good to be mean to grandchildren. I don't think I'm better than them. Or let's say I don't have to think I'm better than them. Oh, you have a different idea of grandparent behavior than I do. I think it's good to be gentle and and loving and flexible with grandchildren. Some other grandparents say, you have to be really rigid with them and firm and inflexible. And I don't think that's good. That's my view. But I do not have the view that it's good for me to attach to my view. I do have views, and I'm not trying to deny them, but I don't want to hold on to them. I want to hold up my view with my whole life

[22:44]

and give it away. Okay? So we in the Bay Area have our views. We want clean air here. We want clean water. We're working on it. A lot of people going around the bay in kayaks to see if there's any pollution. We want our water to be clean. We value that. It's important to us. We shouldn't be attached to that. And being not attached will release more energy to do that work. But a lot of people feel a little bit of a high on self-righteousness, pumps them up temporarily. You know, this is better than that. But then you crash afterwards. You have a moral kind of adrenaline drop. So how can we have a steady, huge intention to benefit without getting into self-righteousness?

[23:47]

That's our challenge, but it's all over the nation that's that way. Everybody has to watch out for being self-righteous. That undermines our efforts. It's good if more people in Bay Area would be aware that we think we're morally superior. And then we can eventually drop that and just say, we're not morally superior to the people who disagree with us, but we do disagree with them. And these are our brothers and sisters that we disagree with. And for me, at my age, I can see these people as my grandchildren. And my granddaughter can tell me amazing theories about reality. just really bizarre things about the way she thinks work. And I don't agree with her. But I never stopped loving her, even though she tells me these things which maybe sound like lies. Like my mother said, I can watch another video.

[24:50]

So we agreed, two videos. And then later she said, no, actually she said three. And I say, really? She's saying, yeah. I said, well, can I call her and ask her? No, no, no, don't call her. Forget I said that. But I'm very fortunate that I do not think I'm morally superior to that little girl who seems to be lying to me. She's just so wonderful. She's such a wonderful liar. Whatever she is, I don't know what it is, but maybe the liar doesn't quite reach it. But what she is, nothing I can think of reaches her. She's beyond any idea. And I'm just like, today is her birthday. Today is her birthday. She's five years old. I'll tell you a story about her after I call on Catherine.

[25:56]

Yeah, please, please. This is it. It's going. Hi. I wanted to address what was just said because I don't think that this thing about the Bay Area, we need to be aware. When I drove here today, there was a huge sign. I don't know if anyone noticed it on the road because coming from East Bay and through here, Trump Pence, huge sign. I mean, on the way here to this place on Highway 1. And the other day when I was having breakfast, at this nice cafe in Berkeley called Rick and Anne's across from the Claremont Hotel. Three men sat down and they were talking about the election. They were Bay Area residents and they said that they felt in terms of Hillary that she needed to be zapped of all her energy and that they didn't feel she was right, and these are Bay Area citizens.

[27:01]

So what I'm saying is that we can't have this idea that it's the other part of the country. It's right here. It's the people that we know. I personally know Trump supporters. I know them. They are us, and we are them. We need to start looking at that, because as long as we think it's someplace else, these things can happen. Amen. And I want to say something else that's really, really important. I'm going to share... a deeply personal story and that is that right now with this crisis going on my family's in crisis because my beautiful ballet dancer daughter who's like almost seventeen years old in the last month started to behave very strangely and she went missing for eleven days she's now in juvenile court arrested for felony robbery And this is happening all during the election. This is my beautiful child. So when he starts talking about the grandchildren, when, Reb, you talk about your five-year-old, my daughter was that five-year-old. We need to start taking care of what's right here underneath us, in our families, our friends, not what's out there.

[28:03]

My former husband during this crisis decided he would go to Nepal to be with the Buddhists and save the refugees. So I just need to let you know that we need to practice right here and now. I need your help. I need your support. All these kids do. Foo Schroeder, who's here, you can talk to her. I'm not going to speak for her, but she has a personal story not that different than what's happening to my daughter. My daughter goes to Berkeley High School. There's been a culture there since the 70s of girls being taken and exploited. And it's done through the education there at the high school because we have to embrace others, be politically correct, and the kids at Berkeley High School are in danger, all of them, whether they are the juvenile delinquents or people from other families where there are not juvenile delinquents who can be made into such. It's a lot of pain and a lot of grief. And the problems are not out there. They are right here. Thank you. Yes.

[29:10]

Yes. It's okay. It's a question, and it probably can't be responded to today, but I need to know the answer of what is evil and what is peace. And when Hitler came to power, there were people who were not nonviolent who decided they needed to kill Hitler, and every effort was made to kill Hitler during that war. And you know what? I support those people. Sorry. There's the Buddha. There's another one. I've done a piece about Kuan Yin and listening to suffering, but that's still my point of view. I think it's okay to kill Hitler. Thank you. Yes, please come. Thank you.

[30:14]

So I wanted to ask, I know that you've been talking about getting settled and this view of feels like being very present when you're talking to somebody, very clear and open and accepting. I aspire to that. I aspire to that also. And I was just thinking, during this time where it's really anxiety provoking and everybody's worried about the environment and how possibly dangerous, actually kind of dangerous it can be. The value of action versus going within and finding, you know, just maybe some hope on how powerful that can be. Yeah, well, what just popped in my mind was a story that the Buddha told about you know, going within and then action in relationship to others.

[31:20]

So it's a story called the Acrobats. If you can Google it, Google it. It's called the Acrobats, Buddha's Acrobats. And so Buddha tells this story about an acrobat and his apprenticed. I think, I guess his apprentice was his daughter. and I think her name was Frying Pan. So the acrobat says to his apprentice, now you take care of me, and I'll take care of you, and then we can do this acrobatic feat, which I think was a He said he put a bamboo either on his chin, which I've seen people do, and then she climbs up on his shoulders and climbs up to the top of the bamboo while he's bouncing on her chin, or maybe on a pad on his head.

[32:22]

And she says, excuse me, venerable master, but I think you have it turned around. You take care of yourself. and I'll take care of myself and then we can do this." So, in other words, if he's concentrating on taking care of her before he gets his feet on the ground, he's not going to be able to support her. So the Buddha comments, the apprenticed is right. First you take care of yourself, you do your inner work. Then you can take care of others. And what's your inner work? It's mindfulness of your body, your breathing, mindfulness of how your body is interacting with gravity and the earth, mindfulness of your feelings, your emotions, the state of your mind. Then you can take care of others. And how do you take care of others? By patience, nonviolence, gentleness,

[33:31]

not attachment. But you have to settle in yourself first if you want to help others. And how do you help others? By settling into yourself. How do you help yourself? By helping others. Helping others helps me. But in order to help others I have to be where I am, because I help from here. So that's the concept. Or another example which we're all familiar with, on the airplane they say, if you're assisting someone and the oxygen mask comes on, put your own on first so that you can help them. If you put theirs on first and you run into any trouble, if you don't take care of yourself, you can't follow through, and neither one of you have a mask. So first, get yourself in a position of centeredness, presence. and relaxation, then you can take care of others.

[34:34]

And it seems like there's potentially power in more and more people becoming more and more centered. Yeah. I mean, I really, you know, I've been thinking about this a lot. More and more people. Yeah. If you could get, well, that's what we have a sense in it for us, to generate more and more people. We learn how to be centered and listen. I went to a stationery store in Mill Valley to pick up an order for Zen Center. And I went in to pick up the order and they said, oh, you're from Zen Center? And I said, uh-huh. They said, well, I don't know what you good people are doing there, but please keep it up. Okay. And then the person said, you people listen. But the people who come here get trained at listening.

[35:38]

And sometimes the way they get trained is they do a lot of talking and people sometimes raise their hand and ask if they could say something. And they say, well, what do you want to say? And you say, well, I'd like to know, do you want a monologue or do you want to have a conversation? So we often come here not very skillful at listening. But we get trained here to listen. And so to make a, excuse the expression, I'll just say a mass of good listeners is part of our agenda, to train people to go out and listen and transmit the practice of listening. But also you could do it in a big mass, a huge mass of listeners, a huge mass of witnesses who go out someplace and witness something. They're not trying to control it, they're just trying to say somebody's here who's observing and listening and present and we're non-violent. You know, I love that.

[36:41]

I love just the simplicity of a simple message of just listening because it's actually a trick. It's not easy to do. For sure. It's a skill. It's practice. Which we have to learn and practice and train at. But everybody can kind of understand it. You don't have to be a Buddhist to listen. When you're listening, they don't know necessarily you're a Buddhist. Absolutely. Unless you're dressed like that. Thank you. You're welcome. One time we went to, there was this man going to be executed at San Quentin. And we went and did a vigil right outside San Quentin. And it was raining and windy. And we were chanting like what we chant today, the sutra for protecting life.

[37:47]

And at the end of the vigil, I don't know what happened. I mean, it didn't stop the execution. The execution went ahead anyway, but not at the end of the vigil, but a day or so later. But I wasn't thinking that this vigil was going to actually stop the government from executing this person. And some people wanted it to be for that purpose. And I also wanted them not to execute this person. This guy was mentally damaged by fetal alcohol syndrome. His nervous system was not operating properly because he grew up in a poisonous environment. So his brain was not formed properly. So his emotional control was highly damaged.

[38:55]

So he lost control and murdered a bunch of people. So in this case it was easier than most that he was not, he had organic disease. So I think there were more people opposing this execution than most. But I didn't have the idea that this was going to stop it. But I did have the idea that it was going to be good for us to do the vigil and say we want to stop it, or we want it stopped. We want it not to happen, but we don't think we can make it happen. But we can say we want it not to. And after the thing was over, I just felt this tremendous love all over the place. Everywhere I went, I saw love. And these people that were there were so kind to each other and then they went out and everywhere they went they were just so kind.

[40:03]

They went to a coffee shop and they were just so kind to the people in the coffee shop. So we generate love but love does not necessarily stop. Some people don't feel it strongly enough. Like a warden doesn't feel it strongly enough to sort of like not do his job. Even though the warden may be convinced that the death penalty is not appropriate. Like many wardens, after they retire, they confess that they do not think that solitary confinement is helpful and actually that it's torture. But they can't say so when they're in office. Then they're out of office and they get together and a lot of them say it's, you know, it's torture. the people who actually do it can see it's torture and not helpful. But the population who have not actually witnessed it, they still don't support the end of solitary confinement.

[41:05]

So the wardens are actually being pressured in some cases against their better judgment. So if I was going to vote, I would vote for no solitary confinement or at least reduce it as far as possible, no more torture in prisons, and no more executions. That's what I vote for. And I did vote for it. And in a sense, I lost. When I first came to California, I heard, I don't know if it's true, 80% of the people were against the death penalty back in the 60s. 80% opposed, 20% for. And then with all this fear-mongering that's happened, it went up really high to people. It kind of flipped to 80% for and 20% against. And at that time I felt like, I guess I'm really a marginal person.

[42:10]

I guess I'm just one of the few. And I felt kind of lonely. and a little bit foolish that I was so out of touch with most of the people. And now it's shifted again where it looks like maybe, now it's about 50-50. The measure almost passed to abolish the death penalty, but not quite. Still, we need to encourage more settling into fear. deeply settling into fear, into the depths of it. And then if we're not, if then we can be at peace with the fear, and then maybe we can dare to not have the death penalty. He said he doesn't understand. He says he thinks fear is the source of it.

[43:10]

I think I agree. But it's not so much the fear that's the source, it's the, what do you call it, it's the running away from it. Running away from fear, you become a slave of it. Like they say, like the Nazis used to say, get the people afraid and they'll do whatever you tell them to do. A frightened cow, a frightened herd of people, they're like robots. So what I mean is become intimate with it. When you're intimate with fear, you're free of it. If you run away from it, you're a slave of it. Just to be right with you, he's having trouble with this. I would say, I'll just say, generally speaking, anything that in your life that you're not, that you're going away from or trying to control, you become controlled by it. I get the concept that I think you're trying to explain, but I think of Martin Luther King standing up and saying, I'm not afraid.

[44:22]

If he wasn't afraid, what did he say? More power to him. I'm talking to the people who are afraid. And right now, I'm hearing that people are afraid. I'm not telling them, be Martin Luther King. I'm saying, be yourself. It's delusion that makes them afraid. It's attachment. Right! But if you... He says it's detachment that makes him afraid, right? Yes. But if you don't settle with the fear, you're not going to get to the non-attachment. If you close the door on fear, you close the door on reality. If you open to fear, you open to reality. And when you see reality, you'll see there's no basis of attachment and there will be no fear. But even if you didn't have fear, you would probably be surrounded, as now, by many people who are afraid.

[45:25]

I think that's relating to their suffering. So understanding maybe in that sense where he's saying it, like he milked his fear and understanding unique suffering that another being is having. Yeah, he says opening to the fear and suffering of others, he gets that. It starts with yourself. You won't be able to open to the fear of other people if you don't open to your own. You may try, but you'll lose your patience. If you're not patient with your own fear, you're going to lose patience with theirs. Enough of your fear already. I need to deal with my fear first. openly to open to yours. And so I'll start with what you get, that you understand, oh yeah, I can see opening to other people's suffering, like a child's suffering when they're afraid. You can open to that. That would help you. If you can do that, that will help you open to your own.

[46:27]

Same thing. And if you can open to your own, you can teach other people who don't know how yet how to do theirs. So you can transmit not no fear, but the openness to it. I'm not saying it's easy. And that's what I mean by subtle. Buddha sits in the middle of all the fear. It's not Buddha sits in some place where there's no fear. Buddha sits in the middle of the fear. Buddha's not trying to move over to the right or left. So the political thing is the move to the right and the move to the left to deal with fear. Everybody's afraid, except for Martin Luther King, But most people have the ability to aspire to be in the middle of it rather than on the left or the right or undecided.

[47:32]

I decide, I commit to be in the middle of the fear and open to it, but it's hard. And I appreciate you sharing how difficult it is to understand that. It is difficult. I totally agree with you. I'm talking about doing... It's difficult to sit in the middle of the world of suffering. But I aspire to it. And I'm suggesting that that's where the Buddhas live. And they got there because they aspired to it and they trained at it. And then they showed people how you can, when you're open to fear and settle with it, you can come back with compassion no matter what people do to you. Not everybody was nice to the Buddha. The Buddha came back with this, and some of his successors too.

[48:39]

were treated very harshly and they did this miracle thing of coming back with kindness because they were in the middle of it already and at peace with it. But I don't want to pressure you or anything. Yes, madam? This morning as you were talking was remembering the story of the Zen master who's in the temple and there's, I don't remember the story that well, a battle or something going on and he's just sitting. You're helping the story. He's just sitting there and then the warrior comes in and holds his sword up. I don't know the story quite that much about it. his ability, from my understanding of the story, that he had kind of worked with his own fear of death and not made it much that he was, as the warrior said, I could, don't you see who I am? I could take your life. And he said, but I don't see that I could allow it. And that he, the warrior was enlightened, gave him his life.

[49:48]

Yeah, and that Zen priest had to train a long time to be able to let himself be run through. The warrior said, don't you realize I can run you through with this sword? And the priest said, don't you realize I can be run through? And the warrior was pacified. But you have to train a long time to be able to have confidence that you can be run through. And not only be run through, but while being run through, say, bless you, brother. I wish peace for the world as I'm being run through. It takes a lot of training. What do you call it? Don't try this at home. Okay, well, thank you very much for your great open hearts and your questions and your doubts and your disagreements and your agreements, all of it.

[51:06]

Thank you so much.

[51:07]

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