This might be the third class and in some of the previous classes I mentioned the basic suggestion that to study the Buddha way is to study the self. This class we're studying mind and consciousness, feelings, emotions, and that this study relates to the study of the self because the self shows up for study in consciousness. And in consciousness right now, I see the possibility that you understood really well what I just said. But I don't know if that's so.

[01:09]

Did I tell you, some of you probably heard the story that I told recently about David Sedaris. Did you hear it? You did. Want to tell it? I could try, but it might be better if you told it. OK, well, tell me if I do it right. Yeah? Do you want me to speak up? You don't want to put your chair? Oh, the rain? Oh. You want to close the window, Eden? Is that easier? Huh? It is? OK. All right. So Charlie, I told Charlie the story. Did anybody else hear the story of David Sedaris that I told recently? You did too? Do you remember it? Vaguely. Well, this one won't be so much of a non-secretory. This is, well, especially after now that I've talked about it, follows that I would say something, right?

[02:14]

Quite sequential of me, right? So once upon a time I heard David Sedaris on the radio and he was talking about a book signing. And I don't know what book it was for, but this woman came up with the book and said, would you please describe this for my daughter? And would you say something about exploring the possibilities of life or something like that? And David said, Dara said, well, when she said that, I didn't really want to do the inscription that she said. But I thought, well, I can use the word explore. So he wrote, I think she said, would you describe this to my daughter? Let's explore the possibilities of life. And he wrote, let's explore diabetes with owls.

[03:16]

AND HE LIKED THAT INSCRIPTION A LOT. WITH OWLS, I BELIEVE IT'S O-W-L. THERE'S ALSO A-W-L, RIGHT? WHICH MEANS IT'S A TOOL YOU PIERCE LEATHER WITH. SO THAT'S THE TITLE OF HIS LATEST BOOK, LET'S EXPLORE DIABETES WITH OWLS. So of course, when I heard that, what did I think? Charlie, what did I think? You don't remember so well. Well, what I said was, when I heard that, I thought, oh, let's study the self with stories. which is what I think David Sedaris does. He studies the self with story. He tells these stories so that the reader can study the self and what he gets to also.

[04:24]

Okay? So, I'm here telling stories so you can study the self. And You want to be careful of the stories so you don't get derailed from studying the self by the stories. So, you know, why don't we just study the self? Well, we can. But still, some stories might be helpful. just like I just told the story of David Sedaris. And he told a story about himself. So I told a story last week, a story like I suggested that the unconscious mind

[05:36]

unconscious cognitive processes arise with the body. And I wouldn't exactly say just from the body, because it's not just the body that gives rise to them, but it's the body that they're really closely related to. There's other things, there's other bodies besides the body that the unconscious processes are really close to. There's also environmental factors like oxygen and nitrogen, gravity, many factors. But in close association with the body, cognitive processes arise which are unconscious, which are not conscious. and not all bodies have cognitive processes some sentient bodies might not and still be alive and then many

[06:47]

living bodies have cognitive processes which are quite elaborate without consciousness. And these cognitive processes, I suggested in my story, arose with the body. I want to say from the body because they stay with the body. They arise with the body to serve the body, to serve the life of the body. they are created in dependence upon the body in service of the body. Do you remember that story? No? Good. I'm glad then I can tell it again tonight. I also, another way to say it is unconscious mental processes, unconscious awareness without a self, without a subject, without someone there is a field of awareness. And this unconscious process supports the process of creating

[07:58]

conscious processes. The unconscious process supports the creating of conscious processes, which means also it supports the creation of self-processes because self-processes aren't the totality of conscious process but are an essential ingredient. So the unconscious supports the whole cognitive, the whole self-process and the consciousness that arises with it. And then again, so the body supports the creation of cognitive processes which serve the body. The body and the unconscious cognitive processes create a conscious process which serves the unconscious process and the body. the cognitive processes, the conscious processes arise supported by unconscious processes and once they arise, they simultaneously with their arising, they transform their support.

[09:12]

So the unconscious processes are here and conscious processes are here together and the conscious processes are supported by the unconscious, and when they arise, they transform their support. And then the next moment, this transformed support creates another consciousness which immediately, simultaneously with its arising, transforms its support. So the unconscious evolves with the conscious. That's kind of a review, I think. I'm suggesting that I don't myself

[10:14]

I mostly am talking about studying the self where the self lives. I'm talking about studying the fairly well-developed self, not the sort of antecedents or the prototypes of self which exist in the unconscious. But it might be helpful in studying the self that appears in consciousness the fully developed self, it might be helpful to talk about its prototypes in unconsciousness that might help study it the way it appears in consciousness. Because the way it appears in consciousness is related to the way it appears in the cognitive unconscious. And the way it appears in the cognitive unconscious is based not on the way the self appears in the body, but on body processes. And there were two questions that were outstanding and in two senses of the word.

[11:37]

And they could be brought up now, but they could also be postponed, but maybe we can bring them up. One of them was asked by Vivian. Vivian, you weren't here last week, but the week before you asked, I think, at the end of class. I think maybe you said, why is resistance so popular? Wasn't you? Okay. Somebody asked, why is resistance so popular? I was talking about resistance. And I think I was talking about resistance in consciousness, the kind of resistance that one can be consciously aware of. And somebody said, why is it so popular? Another, so resistance. So what's resistance? I'm hesitating to get into what's resistance, but I just, I think I can say it fairly quickly. Resistance is not being generous.

[12:45]

Resistance is not practicing ethical discipline. Resistance is not being careful. Resistance is not being patient. Resistance is not being diligent. The term due diligence came in my mind the other day and I asked people, what does due diligence mean? And somebody says, well, it means making a reasonable effort. It's not making an unreasonable effort. Unreasonable could be too much or too little, right? So resistance is like making unreasonable effort. We would often associate resistance with making not enough effort, like asking a teenager to clean her room. We often would get the resistance in the form of not moving in response to that statement.

[13:54]

But some teenagers resist cleaning the room by cleaning it so enthusiastically that it's messier than it was before. Yeah, maybe that's an uncommon form of resistance. It could happen as kind of like, you asked me to clean the room and now you'll never ask me again, will you? See what happened? So another form of resistance is getting into more and more subtle forms of resistance now. Not being agitated and distracted is a form of resistance. And the final form of resistance is not being wise. Resistance to what? Well, our life. Wisdom is like our life without any resistance. Our life with all the reality of it with all its superficial and profound aspects.

[14:57]

The reason why resistance is so popular is because in the population, in the general population, not too many people have practiced all these practices. Therefore, most people are more or less resistant because they haven't been trained into these virtues. So resistance, I'm just suggesting, is resistance to a virtuous way of studying yourself. And so we should be generous and so on towards resistance. Being kind to resistance. It's possible not to resist resistance. and thereby... Yes? I didn't want to interrupt your second.

[16:01]

No, you didn't. No way. There's a wonderful book somebody gave me called The War of Art. The War of Art, yeah. And in this book, the author starts by describing the existence as the main, what keeps you from creating, being creative. And Tocqueville finds a way to overcome the system. But that is a huge connection. Yeah. Resistance is not practicing bodhisattva path. No. Resistance is being distracted from your artwork. If you practice the bodhisattva path, that's the same as practicing art. Fully engaging with whatever is available to engage with. So that relates to whoever asked that question, and maybe next week I'll ask who asked it. It wasn't Vivian, she says. Okay, the other question was asked at the end, that question was asked at the end of class.

[17:04]

Another question at the end of class was asked by Carol, and the way I remember it, which might not be the way she remembers, just for your information, I'll tell you the way I remember it, was she was asking about when people are performing music, what makes it in some cases one way and in some cases another way? And I thought you meant, what makes it sometimes the way that it's so moving and other ways not so moving? But you tell the story. You had talked about you learned to play the piano. Yeah. And basically you were doing You're doing something, you're learning something in consciousness, and when you, in consciousness, when you're conscious of touching the piano in a certain way, at that very moment you transform your unconscious.

[18:10]

That's what I was saying. Mm-hmm. That person just . We'll just go do the movement, not to perform yoga. And then somebody else will run and do the exact same thing. But there will be some evolution when they internalize the movements and they become artistic. become inspiring and beautiful because the performer, the individual has so embraced the music or the movement that the person really has evolved.

[19:29]

Yeah, so a person, a human, practices, for example, the piano, and and they attempt to move their fingers and they learn various things in consciousness. And every moment that they practice transforms their cognitive processes which support their awareness of playing the piano. And when they first start playing it, in a sense, they don't know how to move the fingers in certain ways. They can't do certain things. But by practicing over and over, their unconscious processes make it possible for their fingers to move to perform very complex movements, which they could not do when they first started because you can't consciously move your fingers. I felt very inspired to perform Beethoven's Mütterlein Sonata before I die.

[20:32]

It sounds so simple. But to get the fingers to do that, that simple, fairly simple movement, some of the parts of it anyway, to get the fingers to do that, nobody can consciously move their fingers that way. And so when you first start, you can see you can't do it. But if you keep practicing and keep practicing consciously, every time you practice, it transforms the place that you move your fingers from. You don't move your fingers from, like, you can say, okay, now I'm going to move my finger up and down. Okay, now move it down, move it up. But the way I did it surprised me when I looked at it. The way I actually move it, I cannot do. I can do something gross like, okay, go down. But the way that happened again surprised me. The details of how that finger moves, how those muscles operated that action, I do not consciously know how to do that. Not to mention if I say something like this, which I'm not even looking at, but this is being performed.

[21:37]

I don't know what's going on there, but these hands are moving like cognitive processes. But I can't even see what they're doing. I have a sense that it's amazing. And if I would look at it, which I am, I'm just amazed. But I do not know how to do that consciously. And it's wonderful, isn't it? Isn't it amazing? Just amazing. We have these hands that are built to do stuff and a cognitive process that can perform it. So then you can learn the piano, which when you first start, you don't know how to do it. Little kids can do this, but they have to train to play the piano. And after a while, they can do things which they cannot consciously do. And same with like gymnasts who fly through the air. Divers who fly through the air, dancers who fly through the air, they do not consciously do that. I propose that to you. So what's the difference between some people, like little children, who play the piano and it's a neurological wonder.

[22:42]

It's a cognitive wonder what they can do. A six-year-old or four-year-old can play the piano. How do they do that? Because I think, you know, how can a six-year-old do that? Well, it's not a six-year-old doing it. It's the unconscious cognitive processes that are doing it. The little girl can't do that. And I see some frowns which may not be performed consciously, but some things perform in these frowns. and these smiles. And I do not know how to consciously, I consciously do not know how to smile, but I can do it. It happens. So what makes a difference between a six-year-old and Arthur Rubinstein or Mr. Horowitz or whatever, you know? If you look at the kids, you're just amazed. But if I listen to it and I don't know who's playing it, I'm not amazed.

[23:43]

I just think, oh, And if I don't look at some of these old men, old ladies playing, if I don't listen to them, if I don't see who's playing it, I don't think how old they are. I don't think of all the suffering they've gone through. I'm just, you know, I'm just deeply moved. What am I moved by? I proposed it last week. What I'm moved by is somebody who's practiced as much as a six-year-old and then practiced as much as a seven-year-old. And their unconscious processes were changed, but also they studied themselves as they grew up. They learned how to study themselves. Because a little kid who's playing the piano, when they do these amazing things, they're not so much thinking about how to play the piano, they're thinking about their mother. in pleasing their mother, or whether they're going to win the contest.

[24:46]

That's what they're thinking about. That's what goes on in consciousness. I wonder if I'm going to make a mistake, or I don't think I made a mistake. That's not moving the fingers. Do you understand? That's the kind of stuff people can think about. Or you can also not think about stuff. You can also think about baseball. These kids could think about baseball. They could think about lunch. Their fingers will not be impeded much by that. They can perform it perfectly while thinking about lunch. But it's not moving, usually, because their self is there, unstudied. They still think, you know, that's my mommy, that's my daddy. They haven't examined that. I'm better than my sister. They haven't examined that. But if they would play for many years and then they would notice the suffering that comes from not understanding the self and the suffering that comes from

[25:54]

wanting to, you know, sensing and hearing that you're no good from your teacher. Or sensing that when you hear these other people play that they're moving and you're not. And feeling the anguish of all this work and basically feeling like your music is dead. It's not music. That suffering leads you to understand the self. And by understanding the self, your unconscious processes are transformed in a way that's much more subtle than the mechanical performance. And plus, the lack of self-understanding and the fear and the arrogance and the violence that come with lack of understanding is not affecting the music anymore. And the music says to everybody who listens, study yourself.

[26:57]

This is your music. This music is for you. This is being performed by somebody who studied yourself and they're playing in a way that makes this music for not just an amazing, skillful thing, but relating to everybody's basic existential challenge to understand themselves. That's what I would say makes the difference. In other words, the music has, you know, soul in the sense of the person who's playing has studied themselves and they went through many years of suffering because they didn't understand themselves. And because they didn't understand themselves, they were afraid of being a failure. They were afraid you know, they're afraid because they don't understand themselves and they struggled and then maybe they finally got to a place where they weren't afraid anymore.

[28:04]

And then we have a great artist who has a skill like a six-year-old, but it's been permeated by a study of the self and liberated from self-misunderstanding. That's what I would say, Howard, the difference. Yes? The word what? Delusion? Yeah, the word delusion. Yeah. And you can see that. And then if you watch that and study that for years, you get over the attachment.

[29:08]

But it isn't that you stop. Actually, some of these people might be able to actually stop playing the piano for 20 years and just study themselves and come back. But I don't think so because... the body would lose touch with that stuff. So he'd probably still have to come back and wake the body up to all those things again. And so that's what I would say that story is. So that was a long review. And one other question was on the verge of being asked at the end of class by Dick. Do you remember? Forgot. OK. Well, maybe it'll come back. You asked us a question. What was it? What's the most important thing to you? Yeah. What's the most important thing? Could stop there, but I wasn't asking you to say it for other people.

[30:11]

What's the most important thing in life? And one of the places to ask that question in consciousness, you hear that question in consciousness, And then maybe you ask the question in consciousness. And that's an ongoing offering to help study the self. Especially if the answer to the question was, the most important thing in life is to study the self. That potentially could promote self-study. Many people who have studied the self deeply have heard that question, answered it with the answer, studying the self, and they have done that. So the person who said to study the Buddha way, for him I think the most important thing was to study the Buddha way.

[31:15]

I think for him to learn the Buddha way was the most important thing in his life, and he realized at some point I think he, when he was a boy, you know, his mother died when he was a little boy. And she said, when she was dying, she said, please study the Buddha way, my dear boy. And he said, yes, mother, I will study the Buddha way for you. And that was, he really did try to study the Buddha way. And then at some point he found out, oh, studying the Buddha way is to study the self. So then he started studying the self. And he was, and he kept trying his whole life. And he used all kinds of stories to help him study himself. Stories, you know, like the stories in the Lotus Sutra, he used those to help him study himself. The stories of all the ancient Zen teachers and Indian masters, he used them to help him study himself. He used stories from the traditional scriptures and from the Zen history.

[32:20]

and otherwise, and stories from Chinese and Japanese literature and history. Use all those stories to study the self, to learn the self, and to become free of the self, which means free of self-delusion, free of a misunderstanding of the self process. So, in consciousness, I asked that question, in consciousness, at least Barry heard it. And if anybody wants to say what they found there, any answers to that? Charlie offered that he found that, I asked what's Hal's consciousness, he said busy. And then in the busyness, what is the most important thing? That's the question. Did anybody ask that question during the week? Wow. Okay. And what practices go with that?

[33:24]

I agree. Because again, giving and receiving love, if you do it skillfully, there's not resistance. But to learn how to do it skillfully, there might be a lack of skill dash resistance. Yes? Yeah, because Barry and I talked about that. And I remember one morning waking up What's the most important thing for us? To me, actually, it changed the past. What's the most important thing for us? At keeping bear with God, I thought, well, he's the most important thing. And then I thought, but I can really get by at that most important thing. So obviously, there's something more to it. I can't, you know, love people because I have stuff that I have relaxed with mine. And so it came back to it. Well, I've had to go to it. It's very important. So, he's the most important thing, and then maybe a related important thing is to study yourself.

[34:55]

Yeah, because there are lots of things that are important, but I don't really always... As though they were important. Yeah. Yeah. So doing that work is important. Doing the work which would make possible relating to Barry and other people the way you want to. You want to relate in a certain way to this important person and other people too. But in order to do that, Yes, Carol. And I think that, you know, some different cultures disagree on, you know, with respect to what people there are and how people there have lived.

[36:34]

I don't see any negative things in that. But, you know, really, I think laughter is important. Laughter is important. Is it the most important thing? I think it is the one thing. I think it is. You know, you just laugh and you're cool, so... You know, laughter and, you know, enjoying the sound of the water. You know, laughter and individually smiling. Oh, I was smiling and thinking of the former fall and the experience where I was, where I felt it was really positive. And I smiled at that. Of course, it was in my head making that speech, and that's me.

[37:51]

So, this is something which she really wants, and then the question is, what's necessary in order for that to be realized? Do you have to study yourself? Huh? Did you say, I guess? Because you did mention, that's me. So, Yeah, so I often tell stories of things that I saw in my consciousness and I thought, that's what's most important to me, to be like that. But then it occurred to me quite quickly, well, how do you get to be like that? Is it just luck that you can perform giving and receiving love in a really really cool way I want to be that way but how did those people get to be that way and then I found out that they had a training program and that all the people who did these different amazing beautiful forms of love they all had the same training program so I thought well try the training program and but it

[39:16]

I had resistance to it. Yes, Sharon. Well, when you ask the question, what is the most important thing in life? Breath. Breath. And then, what came last? Well, death is part of life. And there's no breath. Except looking. Yeah. And is there anything that needs to be done in order to just look? Hmm? Just looking. Right.

[40:33]

Right, because sometimes things happen and you don't look, right? You do something else besides look, for some reason or other. You don't just look. Yeah, so how do you train to do this simple thing you think would be really important to you and that you really would like to live that way? Like somebody said to me also, oh, I just remember my practice. My practice is to witness compassionately. That's my practice. Basically, that's it. Or look. and look with these qualities that you mean, you mean included in the looking you want to do. But what about when you don't do it? What about when you don't do what is most important? And does the self have anything to do with when you're not doing what's most important?

[41:37]

Is something that happened to the self what distracted you from giving and receiving love, from looking, from laughter, check it out. It's probably the case. If you understand the self, probably whatever you want will be realized. If you don't, that lack of understanding will derail you. Some of the time. So again, when you find out what's most important, here we have some examples here, then what practices go with it and does studying the self go with it? And then part of studying the self is to hear stories about the self to help you study it and hear stories about how to study it. Yes? Three lines, okay.

[42:41]

So blooming in the field of wisdom? Blooming in a field cultivated by wisdom. What's the last one? Allowing the young horse to frolic in the fields of springtime. Yeah. Yeah. OK. I asked Fred Maroth tonight. I went to visit him again. And now he seems to be really close to death. He looks like it. Last time I visited, he had color in his cheeks, pink.

[44:02]

And now he looked yellow. he was drinking water but he wasn't really sucking so I think he's not really taking in fluids and I don't know how to assess his bodily state but it looked like he could just let go any minute I asked him tonight what was most important and he said to die right or to die rightly and Yeah, so I think now what is die rightly? I think die rightly means to die understanding myself. Because if I don't, myself might kind of like interfere somewhat. I still can die. without understanding myself. But if I want to die right, I have to understand myself. And I think Fred's understanding of himself has deepened in the last month or so.

[45:10]

I think he has a better understanding and that his better understanding of self will support him to die with with skill, with freedom from resistance to the process because of self-concern. Yes? When you say understanding yourself better, is there a test you use? It's a sort of a God phrase, but for example, people are going to be like, [...]

[46:20]

Yeah, I think I mentioned it last week. I'll say it again. When you can see, when you can, you know, with your wisdom eye, if you can see, well, first of all, you can see the appearance of a self. And you can, and part of the way, and you can see that there's different aspects to the self in consciousness. By studying this, you start to understand that each different type of self, like, for example, I was thinking of telling you some stories about self. I'll just tell you a little bit right now. that in consciousness there is self as subject and self as object in consciousness. So, for example, that story might help you look and discover that there's self as object and self as subject. And then in each one of those cases you can study what the self as subject and the self as object is like. And also notice that there's a relationship between self as subject

[47:28]

and self as object. That each of them are processes, and the two processes are related to each other. So by studying this way, you get to see that the self is a process, not a fixed thing. That there's a superficial aspect of it, which you can see. As you study, you realize there's a profound aspect, which cannot be grasped. And understanding that, the self doesn't have to be eliminated, it's no longer a hindrance to anything good you want in life. So the key thing is to, the liberating thing is to understand that the self is free of any of the ideas, and any of the ideas of the self don't reach the self. And then you open to the actual process of self, which is not a problem, which actually is enlightenment itself.

[48:35]

Someone who is dying might be turning more and more into this direct contact with some of the thoughts or the stories or the ideas might be One of the things that might be happening for some people when they're dying is that perhaps some of the content of consciousness, which is usually more vivid than the self-processes, those might calm down for someone in a dying process, make it easier for them to study themselves. Just like somebody who's practicing tranquility meditation, it's easier for them to study the self too. Something might happen. But what's hard for people when they're dying is to remember the teaching to study the self.

[49:40]

So he was having trouble concentrating today. So that's why it's good to train now so that when some of your faculties by which you usually would use to train yourself to pay attention are weakened, the force of your training will come to your aid. You can also have people who are reminding you, but it's also good to train yourself so that when certain facilities are dropping away, the attention to what you need to study carries forward. Yes? I have a question.

[50:46]

I'm hearing your thoughts. When you talk about truth, I find myself wanting to know where you stand in relation to faith. And in your studies, I think that Well, when I was talking to him, he was saying that for him, the most important thing was to die right. So I said to him, the most important thing to me is to join you in that by living right. So I want to practice with you by living right. And also, when I exhale, I can think of dying right with you. but then when I inhale, I might think of living right, but maybe you don't want to emphasize that right now. So I tried to join him in that practice when I was with him. I would be open to dying there with him, but I don't think my body's going to support that.

[51:49]

It doesn't seem like it. But I kind of feel like any time's okay, really, but, you know, if it's done properly. Just like any time also, it's okay to live if it's done properly. So that's how I was looking at myself when I was with him. And when he kind of couldn't stay awake anymore, I didn't try to wake him up to have more conversation with him. I just sat there with him quietly and AND THEN AFTER A WHILE I WENT OUT AND TALKED TO ELENA. AND THEN SHE BROUGHT HER INTO THE ROOM. AND SO I TALKED TO HER WITH HIM IN THE ROOM. BUT HE DIDN'T COME CONSCIOUS AGAIN. HE DIDN'T BECOME, I SHOULD SAY, YEAH, HE DIDN'T WAKE UP. HE MIGHT HAVE BEEN CONSCIOUS, BUT I COULDN'T TELL IF HE WAS HAVING DREAMLESS SLEEP OR SLEEP WITH DREAMS.

[52:52]

BUT IT DID SEEM TO BE A SLEEP. But so far, I felt like he was pretty normal in terms of his clarity. He also said today, since the last time I saw you, he said, he made the gesture of going down. I said, you're much weaker. I said, you seem much weaker, I said. And he didn't answer. But also last night when I was talking to him, and yesterday when I was talking to him, he could still say, wonderful. I could hear him say, I could say things to him with the aid of Elena, and he could hear, and he said, I hear you, I understand, and it's wonderful. And what I told him was about the class we have at Green Gulch, Well, we just happened to be studying the third case of the Blue Cliff record, which is Master Ma is Unwell.

[53:59]

And when he heard that, Elena said he smiled. And then I told him the story that Master Ma was unwell. And the director of the monastery came and said, how is your health, teacher, been recently? And Master Ma said, sun-faced Buddha, moon-faced Buddha. And Fred heard that, and he smiled, and he said, I understand. And that's wonderful. That's what he said yesterday. But things changed a lot since yesterday. That was yesterday morning. Thank you. You helped me there, when I was listening to you speak. I know that in the Western climate, sometimes they seem very far away. And when we report, it's still that far away.

[55:07]

But when you say that about the grievance, I didn't realize that I was out trying, so it's just beautiful and I can't imagine sitting in another's water. It's beautiful, isn't it? It's beautiful, isn't it? It's beautiful, isn't it? Nothing besides that, no.

[56:12]

Elena said the two most precious things to Fred are me, meaning her, and Green Gulch. And he said, I think Fred really wants his ashes to be buried at Green Gulch. Will that be possible? And I said, yes. He's practiced a lot at Green Gulch. And Elena said he would have been there more. Except I, Elena, had other things I wanted him to do. But he really wanted to be at Green Gulch. That was his favorite place in the world. So yeah, he practiced there a lot and practiced there really well.

[57:21]

So we can find a good place for his ashes at Green Gulch. In this space of Fred, I'm not sure what you'd like to talk about. Yes. Would you like to sit? Okay. Would you like to, other people would like to sit?

[58:24]

We could stand up for a while first. Would other people like to sit on this night with Fred, for Fred? Does that seem appropriate? Bill? Or recline for Fred? If you'd like to stand up for a bit before you sit, that might...

[58:52]

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