The Buddha, Shakyamuni Buddha, said that he only basically taught about suffering. and the origination of suffering and the end of suffering and the path to the end of suffering. He actually taught a great deal, but in a sense that's all he was concerned about. If all beings realized the path to freedom from suffering, then the Buddha could retire.

[01:13]

Retire means that he would just continue himself to practice the path of freedom from suffering and wouldn't necessarily have to teach anymore. because his teaching was primarily to teach people about how to be free of suffering. I thought it might be helpful to point out that in a sense there's two kinds of suffering. One kind of suffering is a suffering which might be called temporary suffering. And the other kind of suffering might be called eternal suffering, or maybe eternal

[02:26]

eternal and universal suffering. The temporary suffering is the kind of suffering that comes from being really cold or really hot, really hungry or maybe overfed. getting not enough rest, being really stressfully fatigued, being homeless, being abused by human and non-human forces. And of course, maybe also the... That's enough, maybe. All this kind of suffering is a suffering which most of us have some experience of, all those types. And that's part of being a sentient being. And we share that with that kind of suffering we share with all sentient beings, those kinds of suffering. And those sufferings are contingent, dependent on certain conditions.

[03:37]

When those conditions are removed, that kind of suffering goes away. And, of course, the conditions in these cases are the conditions of disease, overheating, overcooling, hunger, and so on. So if we have a disease and the condition of the disease is removed, it goes away, that kind of suffering is ended temporarily. It's ended. It lasted for a while. The other kind of suffering is sort of eternal suffering, or the suffering which is due to what we call cyclic existence. And that kind of suffering is also contingent on certain circumstances, but different circumstances. And that suffering can be there when you are in pain from disease, or it could be there even when you're not in the pain of disease.

[04:39]

You could suffer from being enchained in cyclic existence even when you're physically comfortable and on a sunny day and everybody's being nice to you and temporarily you're not thinking about all the misery in the world. Just for a fleeting moment there, of looking at a flower at sunset in good health and the weather's perfect. The universal suffering is there at the same time. This suffering is, in that case, would be the suffering of mildly being worried about the fact that the flower is going to fall, the sunrise, the sunset is going to end, and illness is going to come back, and so on. But the main cause, the fundamental cause of this universal suffering is that we perceive ourselves to be individual beings separate from the rest of

[05:54]

creation, the rest of the universe. That we actually have existence independent of all other conditions. We see things that way and we actually think that something can exist by itself. This kind of view or conception that something can exist by itself, especially that I can exist by myself, that's like sort of in the continuum of my mind. It's like going on all the time that I think that way. As a regular sentient being, sentient human being, I feel that way all the time, basically. I hardly even notice that I do, but I do. And that... makes me feel separate from the rest of the world, and it creates a kind of prison for me. And this prison goes on and on and on and on because I keep thinking that way.

[07:02]

And I'm always in that prison, even when I'm in a most happy situation, according to the temporary kind of suffering. I always feel some anxiety as long as I believe in something existing by itself, and in particular, meat. The Buddha taught that there is those two kinds of suffering, and that they both have origination by certain conditions, and that there's a freedom from both. The freedom from one kind, of course, comes when the conditions are removed, like the freedom from the illness comes when the illness goes away. The freedom from the cold comes when the cold goes away, and the right temperature comes to take its place. So there is freedom from those kinds of things. When the conditions are there, though, there's not freedom from that kind of suffering.

[08:05]

As long as the illness is there, you feel wracked by the discomfort, the dis-ease of those conditions. When those conditions change and go away, then there's an end of that kind of suffering. The Buddha didn't emphasize that kind too much because this is fairly commonly understood that this happens. And people are concerned about how to change conditions so that those kinds of diseases will go away. He mostly emphasized the other kind of suffering, the end of which comes when the conditions for that suffering are dropped. And the conditions of that suffering, again, are this belief in inherently existing self. When that belief drops away, when that conception no longer grabs us or we no longer grab it, we are free of that kind of suffering.

[09:12]

Being free of that kind of suffering then turns out to help us live with the first kind of suffering better too. When we're free of the universal suffering, we're able to devote our attentions to helping other people realize it, which helps us so that we feel a certain kind of joy even in the midst of this more temporary kinds of disease that we experience. So the path to freedom from suffering, both kinds actually, is to vow to do everything possible to help others become free of both kinds of suffering. This is called the vow of the bodhisattva.

[10:24]

When one really wishes to help other people become free and even help other people become free before oneself, one starts to, by that act, overcome the conception that oneself inherently exists. As long as we believe that we inherently exist by ourself, it's difficult for us to really dedicate ourselves to the welfare of others before this thing that really exists. this self. So the vow, the actual wish to help other people become free before yourself is the beginning of the turning around of this process of imprisonment. So the Bodhisattva vow is to embrace all life, all suffering beings,

[11:31]

with the wish to liberate them from suffering before oneself. So that means if people are in pain from some kind of disease or in pain from being cold or hot, One would devote one's attention and energy to that situation, would embrace and sustain beings who are suffering from this temporary kind of suffering. But one would also embrace and sustain sentient beings who are fairly comfortable, but who are suffering from this eternal imprisonment. Eternal means eternal until you wake up. eternal until you're enlightened. We will suffer this way forever until we become a Buddha.

[12:39]

Bodhisattvas wish to help all those people who aren't yet Buddhas become Buddhas before themselves. Any way that they can that would promote that, they want to do that. Okay? So that's the... I have to always sort of sketch in the forest. Okay? That's the forest of the practice. Do you see it now? At least the way I said it looks. Got all this suffering, two basic types. If you want to be free of it, the way to be free is to try to help all the other beings who are suffering become free of it before yourself. Now, one of the main ways that Buddha taught in order to do this work is to oneself study the Buddha's teaching of interdependence.

[13:48]

The teaching of interdependence is the teaching that things are actually basically the opposite of the way we think they are. And now if you think of things being the opposite of the way you think they are, actually they're the opposite of that too. Because whatever way you think things are, you think they're that way and that that's it. Okay? They aren't like that. Whatever way you think things are, actually the fact that you think it's that way is interdependent with all the other ways of thinking that things are. So if you think this is a nice day, some other people think this is not a nice day. It's not that they're right and you're wrong. It's that if you think or I think that my view of today is the right, actually that's true, that this is really a nice day, then I'm in prison. Now if I think this is really a bad day, I'm in, I guess, a relatively worse prison.

[14:55]

The way the day actually is, is the day is something, it's an interdependent event. The way the day actually is, is it's something that's put on by all of us. Entering into how this day is an interdependent day, how this day, moment by moment, is something that's happening through the interdependence of all of us, Entering into that is freedom from suffering. And it's also the way to teach, if you can look or I can look and see, can see the interdependent world, if I can turn my face towards the world that's interdependently arising and see it and enter it and be merged and lost in it, Then I can turn my service back and look at beings who don't see it, and they can see it in my face, in my body.

[16:04]

And then they can see themselves in the world that I see. So the bodhisattva, in order to help beings, has to look into the body. dependent co-arising of each thing, each person, each event the bodhisattva perceives. The bodhisattva endeavors to see how things are dependently co-arising. And that way the bodhisattva can be like a mediator between the world of dependent co-arising, the world of freedom from suffering, where all things are working in mutual harmony and love, and the world where people live by themselves, independent of each other, in mutual distrust, paranoia, selfishness, imprisonment, cruelty, and so on.

[17:10]

Bodhisattva, because of wanting to help the beings who are imprisoned and suffering, turns towards situations and tries to see how things really are, and then to turn the face which sees that back to the world of those who don't see it yet. To be a medium between the way things can be in the best possible scenario and the way things seem to be. And again, aside from the suffering of the world, there's the additional suffering of being caught between the two worlds. So artists and bodhisattvas and scientists and all kinds of, by bodhisattvas I mean all kinds of people who want to help others before themselves. That means, you know, Zen monks. That means doctors. That means nurses.

[18:12]

That means psychotherapists. That means social workers. That means truck drivers. That means short overcooks. That means mothers. That means fathers. That means children. That means teachers. And all people who... Also unemployed people. Anybody who wants to help others before themselves. And then those who... particularly are more scientifically or artistically oriented, they are in between these two worlds. And they are in the world of suffering beings, but in addition, they have the additional stress of joining the worlds, of trying to bring the world of happiness and freedom in communion with the world of deluded perception and misery. They have a vision of what could be, and they look back at what is, and it hurts to see the difference, in addition to the other hurts.

[19:17]

And their art is to somehow join the two, find some way that they can fit together. They do fit together. And that's what Buddhism is about. Buddhism is not about the world of dependent co-arising. and freedom from suffering. That's not what makes Buddha. That's just what's happening. Buddha arises in response to the suffering world of delusion. When you have the suffering world, the Buddha arises to bring the reality that Buddha sees to the suffering people. Buddhas are not floating around in the world of dependent core arising. There's no Buddhas there. Buddhas are between that world and the world of suffering. Take away the world of suffering, there's no Buddhas anymore. There's just the world of dependent core arising. The world of enlightenment.

[20:24]

Don't need any special Buddhas anymore. Does that make sense? So I'd like to discriminate between independence, codependence, and interdependence. I would say first of all that independence and codependence are examples of sort of not an enlightened view. Independence has something going for it because in some sense we want to be independent. We want to be free. There's something good about that. It's kind of like what we want.

[21:28]

but it's cold. And it's sick because of being cold, of not being open to and willing to recognize that we actually depend on others, all others. Codependence now is a technical term. But basically, I would say that codependence is warm, has a fundamental warm quality to it, but it's also off. And how is it off? It's off in the sense that codependence, well, there's two sides of the codependence, but I'll put the side on the one on the side, I'll emphasize the side of the one who's warm. I think in some sense, maybe it's so that in a lot of relationships that we call codependent, there's one independent person and one codependent person. They're both codependent, but one's kind of like helping the other one continue to be independent in a sense.

[22:41]

That's one of the main ways, or continue to imagine independence. So one of the main qualities of codependence, which I think... is the fault, is the being devoted to others is not a fault. But I would say codependent relationships often have where somebody is being devoted to somebody else. And I think that's good. That's the good side of codependence, that somebody is devoted to somebody else in a situation, like a mother being devoted to a child or a mother being devoted to a husband. example. I think that's good. The devotion. I would say the key thing about the co-dependence is that you're devoted to someone with no information. You're devoted to the person but don't ask for information back.

[23:45]

You let them continue to be independent. Like they say, help me do this or help me do that. Stay home and do this. Don't go do that. Don't go off and do that. Stay home and take care of me. Like, for example, don't go to the Zen Center and do a meditation retreat. Stay home and take care of me. Stay home and wash dishes. and change diapers and mow the lawn and change the tires. Now, basically, that's a perfectly reasonable request. And if I was devoted to someone, then I would, in one sense, say, sure, I'll do that stuff, if that would be helpful to you. That's the warm side.

[24:48]

But in order to make sure that it's not codependent and unhealthy, to make it interdependent, to move it towards being interdependent, what I would say is, tell me about how that would be a good idea. Tell me about the reasons for me staying home and doing that. Tell me about what's going on for you that that would be helpful. Tell me how it would be helpful. So I've heard many times the story of Some person lives with another person for a number of years and feels very grateful to this other person. Like, for example, let's say some wife feels very grateful to her husband. That could be the case. Maybe the wife had some hard times or was sick and the husband took care of her. And now she's not sick anymore of that disease and she wants to become a a yogi or a Zen monk, and leave her husband for a while.

[25:55]

But he says, no, no, stay. And she might say, well, you know, I feel very grateful to him. And I would say, yeah, good. I think there's good reason to feel grateful to him. That's okay. But if he wants you to stay home, have him tell you the reason. If you understand the reason, then you may realize that by understanding how you're interdependent with him, you don't need to go to a Zen center. You're understanding the teaching which you'd get there anyway. But to help somebody without understanding how that works and just be devoted where they don't have to give you any information, like you be devoted to me, And then suddenly the person's gone. They don't have to tell you where they went. They don't have to tell you if they're going to the bathroom or out the door for an hour or three weeks. They don't have to tell you anything because they're independent of you.

[26:57]

But for you then to stay home and take care of that person when that person doesn't give you any information, then that's what I would call codependence. for you to be devoted, but they're not devoted back to you. It doesn't mean that they necessarily have to be devoted back to you like they say, I'm devoted to you, but they're devoted to you enough to tell you what's going on with them. For it to be dependent co-arising, for you to realize dependent co-arising, the other person, the person you're devoted to, has to display themselves to you. Similarly, you have to display yourself to somebody else. You have to display yourself to somebody who is devoted to you. So in order to realize dependent core rising, in order to enter into the world of dependent core rising, in order to become free

[28:03]

We have to avoid being independent. In other words, independent means I don't have to tell you people what's happening with me. I don't have to show you what's going on with me. I don't have to display my body and mind to you. I don't have to do that. That's my independent attitude. Well, I just put that aside, gently set that on the shelf. Also, I won't be devoted to you without eventually asking you to display yourself to me. So I must display myself to someone else who's devoted to me, which means that I show the person, but not just any person. I show the person who wants to know about me and who is devoted to me. And I am devoted to others, and I require that they display themselves to me. You look like you heard me.

[29:21]

Some of you I know have like teenage children. You're devoted to them and they won't tell you anything. If you put up with that, I say, watch out. I say, you know, somebody might accuse you of being codependent. You're just giving out, giving, giving, giving. And they're not displaying, displaying, displaying back to you. They're not telling you. They're not showing you their body and mind. And they're not talking to you. They're not telling you. Now, that requires more devotion The devotion not only to serve the person and do things for the person and be devoted to the person and try to help the person in every way possible, but now, in addition, you require that they tell you what's going on with them.

[30:32]

And so maybe they do. And maybe even after they do tell you what's going on with them, you don't get it. So you have to say, tell me more. You need to hear enough until you understand how you're making this world together rather than how maybe they're making the world and you're supporting them. Now, it doesn't have to be the same person, but you need somebody else that you display yourself to who's devoted to you. Now, maybe it's too much to ask that a child be devoted to her parent. Maybe that's just not going to happen. in the foreseeable future. But you need some other person who's devoted to you, who you show yourself to. Until gradually, the world is more and more a place where you are devoted to others and require them to display themselves, and where others are devoted to you and you display yourself to them.

[31:43]

This is the world of freedom that I'm talking about. This is the world of what we call face-to-face transmission of freedom. A psychologist has said the most significant, relevant, basic interactions between mother and child usually lie in the visual area. The child's bodily display is responded to by a gleam in the mother's eye. I looked up the word gleam. The first meaning of gleam is a sudden, a fleeting flash of light.

[32:55]

The second meaning is a steady but subdued glow. I think both of those are appropriate. the most significant interaction between the mother and the child is when the child looks in the mother's face and sees that light. And that light is the response to what the child is displaying with the body and later with the voice. I was swimming in a lake one time, and this little boy was standing on an inner tube, and guess what he said? Guess. Huh? What? Watch? Look at me.

[33:59]

Yeah. Look at me, Mom. And the mother said, my eyes are on you. After you grow up, the same thing has to happen with somebody else who's devoted to you, who's not your mother. When you're an adult, you need to sort of say, okay, look at me. And what you're showing them is not that you're balancing on the inner tube, but you're saying, look at me. I'm now showing you who I am. This is who I am. This is actually where I'm at. This is me, see? And the other person says... my eyes are on you, and you see the light shining out of their eye, which means, yes, I see you. I agree that is you. Yeah. And seeing you is my reward for the devotion that I've devoted to you to come to the place where you finally show yourself to me.

[35:07]

That's my reward. That's what I've been waiting for. When you look in the eye of another adult and you see this light, you're facing the ancestors of the Buddha tradition. They may not be called Buddhists even, but you're seeing the faces, you're seeing the eyes of the ancestors when you see that look. But you can't see that look, really, unless you display yourself. Because if you don't display yourself and the light was there, it wouldn't mean anything. And, you know, it won't be there.

[36:09]

Because it'll be the light for somebody else, not you. Because you didn't do it. You weren't there. Of course, it's natural to be afraid. What if I displayed myself and the light didn't come back? That's why you must display yourself to someone who is clearly devoted to you, someone who wants to see you, who wants the best for you. If they don't want the best for you, then if you show yourself, they might say, I don't like that, and look away. The Buddha ancestor face is the face of the person, of the people throughout history that have been looking at these other people being themselves and saying, yes, I see it. My eyes are on you. That's the greatest thing. And vice versa, if you're devoted to somebody else,

[37:12]

then they need to display themselves to you. You're waiting there to do your job. You need them to do this. Just devotion without them coming back with something is, I would say, codependence. It's devotion without information, and your morale will go down. You may still continue to feel warmly towards the person against your will, love them even though they're not giving you what you need, which is simply information. They need to inform you about themselves, inform you about the one you're devoted to. There are some Zen stories, actually. If you look at them, it looks like the teacher is being cold and independent. Looks like the teacher doesn't care about the student. And those stories are usually happening when the student refuses to give information.

[38:16]

That teacher kicks him out. Get out of here. Which means come back and show yourself. Get out of here with this hiding from me stuff. Get out of here. Go lie to somebody else. Go find somebody else who will give his life to you, who will give her life to you without expecting anything back. Go ahead. Not here. Which means go out the door and come back in and show me. I heard a story about a basketball player named Bill Russell. I think he played for the Boston Celtics, didn't he? Hmm? Yeah. So he was a tall, tall young man. And he went to college.

[39:18]

And he was a pretty good basketball player when he was in college. But he was a... This is just a story, right? I don't know if this is really true. He was a lost, angry... undisplaying kind of person. He displayed himself on the basketball court, but he was not, he never really told, he didn't talk to people about what he really cared about. And one of the things he cared about was basketball. He cared a lot about basketball. When he was in college, he got a roommate. And he and his roommate talked quite a bit. And when they were like at night in bed, you know? When I was in college, I had a roommate. I remember we used to talk at night. And the lights were out even. Well, actually, my roommate snored.

[40:24]

So while we were talking, what I tried to do was to get him to start talking to me for a long time. So I could go to sleep while he was talking. And then when he went to sleep, I wouldn't hear his snoring. But if he fell asleep while I was talking, then I would have a problem. Anyway, they talked, these guys. Bill Russell and his roommate. I'm sorry I don't remember his roommate's name. I think his roommate's name was Kearney or something like that. No, not Koozie. That's a good idea, though. No. Koozie's older than Bill Russell. Anyway, they talked about basketball, and one of the things they talked about, one of the things that Bill Russell noticed and was very keen on was what you can tell by the angle at which the person's hand is on the ball when they're coming in to score. You know, when you're playing defense and they're coming in to score, the way that they have the ball in their hand, the way they pass or the way they shoot, the angle or the position of the hand on the ball

[41:28]

there was a world of information there. And he discussed this material from I don't know how many thousands of angles with his roommate. And through this conversation, through him displaying and showing and uncovering his mind, his vision of this area of his life, and having someone else hear and talk to him about that, his life was transformed. He moved from being a good basketball player to being, you know, Bill Russell, a genius, a basketball genius, and also becoming a very kind and happy person. Because he got himself out where somebody else could interact with it. And the self which you get out, which other people can interact with, is the dependently co-arisen self.

[42:37]

It's not the self which you have and it's a thing by itself and that's it. It's now a self that you bring out and somebody else looks at it and it becomes a new self. And this new self is not this independent self, it's the dependently co-arisen self. The self that was born through this other person seeing it, talking to it, It's a self of freedom. It's a self of creation. It's a self which is inseparable from basketball and roommates and balls and wrists and fingers and forearms and enemy and friend and all that. I don't know about Bill Russell, but I think once he saw this, then he may have felt the responsibility to share his vision. And he shared it through basketball. And I would guess that right now Bill Russell may very well be teaching this to some little kids in some basketball court somewhere.

[43:47]

I hope he is. Because he can save kids from the misery of self-concern, which all kids experience. until the kids grow up enough to show themselves to someone, to get recognition, and to be devoted to someone else and expect that person to show back. Then we have the world of freedom becoming present, becoming manifest. Codependence is pretty good, actually.

[44:57]

It's got warmth in it. It's very much like the heart of a bodhisattva. It's just not going far enough. You have to not be less devoted to people, but be more devoted to people. And don't do for other people what they need to do for themselves. Be devoted to people and expect them to do their job. And feel in your heart that you need, you need other people to do their job. If they don't, you're stuck in your world. And you're emanating an incomplete devotion. How you doing?

[46:07]

So I heard the Zen story about this kind of stuff. Some monk comes to see a Zen teacher, travels a long way, wants to learn about the Buddhist teaching of liberation. So he comes to the teacher and says, well, teacher, would you please teach me? The teacher says, what have you got to offer me? What did you bring for me? Hmm. And the student said, well, I actually brought you, you know, some money. So he gave the teacher some money. And the teacher said, did you give me all your money? And the student said, no.

[47:18]

The teacher said, well, let's have the rest of it. So he gave him all his money. The teacher said, Hmm, this is not quite enough. I need more, something more. Maybe not more money, but something more. You go away. Think about it. Bring me another offering, and maybe I'll give you the teaching of how to be free." So the monk went away, and she meditated on the interaction and on her life. And she actually had some insight into the fact that she wasn't an independent person, that actually there was nothing really there all by itself, separate from all other beings.

[48:21]

She went back and told the teacher that. The teacher said, that's pretty good, but not good enough. you still haven't, you know, you're still holding out. So go away and think about it. Meditate some more and come back with more offerings. So she did, and she meditated more on how she was interdependent and realized even more intimacy with all beings and went back and showed that to the teacher and said, nope, still not enough. do it again. So she did it again and studied even more thoroughly and went back and showed even deeper composure and insight into the processes. The teacher said, no, I need more.

[49:23]

You're still holding out. Then she said, You know, I don't trust you. I think you're a phony, just making me jump through hoops like this. I don't want a teacher like this, like you. I think you're really a cruel, unkind person. I don't know how you got in a position where people are saying you're a teacher of Buddhism. See you later. So she left. And the teacher called out and said, please, take care of my teaching.

[50:27]

You have it now. And she woke up. Once she completely showed herself, all he had to do was say, you showed yourself, now you've got my teaching. But we cannot do that, we cannot do that by ourself. We cannot show ourself and completely realize ourself without another. He asked everything of her. She asked everything of him. When they finally gave everything, that was it. so simple, so difficult.

[51:39]

This is how to enter into the world of dependent core rising where the Buddha's teaching is shining brightly to save us from our imprisonment of being individual, independent operator. On a scale of one to ten, in terms of seriousness, how serious was this talk today? How many people would say, raise your hand for five? Six? Seven? Eight? Nine? Ten? How many people would rate it above five or above? So that's pretty serious, huh? You couldn't see, most people raised their hands.

[52:50]

What would you say? Five, between five and ten, what would you say? Nine. I didn't particularly want it to be real high on seriousness, but, you know, but seriousness is part of it, you know, but also not seriousness is also part of it, right? So that's why people like me to end my talks with songs, right? Because really I was just kidding. But I'm serious, I'm really serious. I'm really serious. This is really what's required, I think, as far as I can tell. Like as serious as a parent is about the life of their child, that's serious. As serious as a healthy parent is about the life of their child. as serious as Buddha is about the enlightenment of all of us. Very serious. And someone asked the Zen teacher one time, how many of your students, you know, kind of like understand your teaching?

[54:00]

He said, two out of ten. And this was a good Zen teacher who was pretty successful. He said, what about the other eight? He said, well, they're not serious enough. They hold back. Everybody can attain the Buddha way if they give themselves completely to it. Everybody. That's what the Buddha said. You give yourself completely to studying this process of how things happen. Give yourself completely to it. and expect the rest of the world to give itself completely to you, you will realize the way. You can realize the way. Give yourself incompletely to it and you won't. You can't do it 90%. It won't work. Because that's not you. You are 100% what you are. And other people are 100%. It's only in our fullness that we can really meet and become free together.

[55:04]

Pretty serious. That's about a 10 there. So here's the song, today's song, which I really don't know the tune very well. I'm sorry. But maybe I'll learn better. I asked Kathleen to give me some lessons in reading music. I have a pitch pipe, which I couldn't find. Anyway, it's called I've Grown Accustomed to Your Face. Please sing along if you know the words. And if you don't, you can hum along and learn the words. So it goes like... I've grown accustomed to your face. She almost makes the day begin. Oh, excuse me, it's her face.

[56:06]

I've grown accustomed to her face. She almost makes the day begin. Excuse me, I'd like to change it from she or her to you. Okay? I've grown accustomed to your face You almost make my day begin I've grown accustomed to the tune She whistles day and noon Hurt your smiles, your frowns, your ups, your downs are second nature to me now. Like breathing out and breathing in, the Buddhist part, I was supremely independent and content before we met. Surely I could always be that way again, and yet I've grown accustomed to your looks, accustomed to your voice, accustomed to your face.

[57:29]

I've grown accustomed to your face. You almost make my day begin. I've forgotten, no, I've gotten used to hear you say good morning every day. Your joys, your woes, your highs, your lows are second nature to me now. Like breathing in and breathing in, I'm very grateful you're a woman, and so easy to forget. Rather like a habit one can always break, and yet I've grown accustomed to your trace. of something in the air accustomed to your face.

[58:31]

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