This service will be a dedication in memory of Archbishop Desmond Tutu. All my ancient twisted karma, from beginningless greed, hate, and delusion, born through body, speech, and mind, I now fully aboud. All my ancient twisted karma, From beginningless greed, hate, and delusion, born through body, speech, and mind, I now fully avow all my ancient twisted karma. From beginningless greed, hate, and delusion, born through body, speech, and mind, I now fully avow Song of the grass hut.

[01:10]

I spoke the grass hut where there's nothing of value. After eating, I relax and enjoy a nap. When it was completed, fresh weeds appeared. Now it's been lived in, covered by weeds. The person in the hut lives here calmly, not stuck to inside, outside, or in between. Places worldly people live, he doesn't live. Realms worldly people love, she doesn't love. Though the hut is small, it includes the entire world. In ten square feet, an old man illumines forms and their nature. A Mahayana Bodhisattva trusts without doubt. The middling or lowly can't help wondering Will this hut perish or not? Perishable or not, the original master is present, not dwelling south or north, east or west.

[02:19]

Firmly based on steadiness, it can't be surpassed. A shining window below the grass, green pines, jade palaces of vermilion towers, can't compare with it. Just sitting with head covered, All things are at rest. Thus, this mountain monk doesn't understand at all. Living here, he no longer works to get free. Who would proudly arrange seats, trying to entice guests? Turn around the light to shine within, then just return. The vast, inconceivable source can't be faced or turned away from. The ancestral teachers, Be familiar with their instructions, buying grasses to the hut and don't give up. Let go of hundreds of years and relax completely. Open your hands and walk innocent.

[03:21]

Thousands of words, myriad interpretations are only for you from instructions. If you want to know the undying person in the hut, Don't separate from the skin back. and may you go can on your own. And say on board and say on Nen Ju Shin Ki Nen Nen Ku Ri Shin Kan Ze On Namo Butsu Yo Butsu Yo Butsu Nen Bu Po So Nen Cho Ra Ku Ga Jo Cho Nen Kan Ze On Mo Nen Kan Ze On Nen Nen Ju Shin Ki

[04:27]

and then for Asian and say, Oh, no, but to your but to your but to and so and Joe John and on and on say, NEN NEN CHU SHIN GYI NEN NEN FU RI SHIN GAN ZE YON NAMU BUTSU YO BUTSU EN YO BUTSU EN BU PO SO EN CHU RAKU GA CHU CHU NEN GAN ZE YON PO NEN GAN ZE YON NEN NEN CHU SHIN GYI Nen Nen Fu Rui Shin Kan Ze On Namo Butsu Yo Butsu En Yo Butsu En Fu Po So En Cho Ra Ku Ga Cho Cho Nen Kan Ze On Ko Nen Kan Ze On Nen Nen Ju Shin Nen Nen Fu Rishin Kan Ze On Namo Butsu Yo Butsu Nen Yo Butsu Nen Ku Po So Nen Cho Rak Ka Jo Cho Nen Kan Ze On Bo Nen Kan Ze On Nen Nen Fu Rishin Nen Nen Fu Rishin Kan Ze On Namo Butsu Yo Butsu Nen Yo Butsu Nen Ku Po So Nen Cho Rak Ka Jo Cho Nen

[05:49]

May all awakened beings extend with true compassion their luminous mirror wisdom. With full awareness we have We have chanted the song of the Grathot and the Emijuku Kanangyo. We dedicate this merit to our original ancestor in India, a great teacher, Shakyamuni Buddha. Our first woman ancestor, Mahaprajapati. Our first ancestor in China, great teacher, Bodhidharma. Our first ancestor in Japan, great teacher, Chok Dogen. Our first ancestor in America, Shogakushin Ryu. The perfect wisdom, Bodhisattva Manjushri. May all the Buddhas and Bodhisattvas extend their true compassion to the benefit and wellbeing of all sentient beings.

[07:11]

And to our great abiding friend, Archbishop Desmond Tutu, may he find his place in Buddha's way. All Buddhas throughout space and time, All Honored Ones, Bodhisattvas, Mahasattvas, Wisdom beyond wisdom, Mahaprajna Paramita. Good evening, everyone. Welcome.

[08:13]

I want to talk tonight about the space in between. Can you all hear me? So transitional spaces. In the Song of the Grass Hut, Shinto says, not stuck to inside, outside, or in between. So I want to talk about this in between. How do we practice in these spaces in between? So now we are in between Christmas and New Year's. This is an interesting liminal space. The space before the new year and the winter solstice we've just had is also one of those spaces in between where it's in between getting darker and getting lighter. And the new year itself is a kind of space in between.

[09:21]

It's maybe arbitrary, but 2021 is fading day by day into the distance. 2022 is just over the horizon. And what will this new year be? So of course, each day is a space in between. Each breath is a space in between. Inhale, exhale, inhale. Everything is always changing. The great truth of impermanence in Buddhism, everything is shifting and changing, and we're always in between something or other. What is that like, to be on the razor's edge of between this and that, between last year and this year and next year?

[10:30]

How do we practice that? And yet, we all know that everything is changing all the time, we experience that, and yet, That's a constant. Everything changes. But that doesn't change. That's set, that's permanent. So there's this strange teaching. It's in the Mahaparinirvana Sutra, the last sutra that the Buddha spoke before he passed away. And then there's the great space, the liminal space, the space in between. death and life, death and birth, or birth and death. And we're also in that liminal space. But in his, this long last, the Mahayana version of this long last talk that the Buddha gave, he said something very strange and different and interesting. And we chanted it just now, Jo Raku Ga Jo, we chanted in the Kanzayon.

[11:33]

This means self, bliss, permanence, and purity. So those of you who know the basic teachings of Buddhism will know that usually or in the early teachings, it was said to be non-self. Dukkha or suffering, not bliss, impermanence. and impurity. Well, I'm only going to talk about one of those four tonight, that is permanence. So we're in this permanent liminal space, this permanent space in between, and we don't get stuck to inside, outside, or in between, as Shinto says. So how do we, how do we practice in this space of transition between Christmas and new year, many transitions in our life? many ways in which we are in between, between birth and death, between this age and the next age.

[12:39]

And maybe in Buddhism, the ultimate in between is the space in between the ultimate and the phenomenal. So part of the wonder and joy of our practice of Zazen is that we somehow get some sense, some taste of the universal, the ultimate, that which goes beyond. We may not realize it, we may not think about it or know it, and that's okay, but it's there when we can stop and sit, and who we are is right there. And how things is, is right there. And that's permanent. That's not changing. Even though what is permanent is the fact that everything is changing. And we say in the Bodhisattva practice that nirvana is right in samsara.

[13:47]

No difference. Nirvana is not, you know, as in the early Buddhism, escape from the world, but right here. right in the middle of all this stuff, in between all the different stuffs, we see that there is this great peace that is possible. So I just said that, but we all know, so I'm going to make a confession that even though in the great Soto Zen teaching of the five degrees, we say ultimately that ultimate and phenomenal are one, and nirvana and samsara are one, I confess myself and I think maybe all of you might also confess that often, usually what we see is separation. There's one thing way over there and there's one thing way over there and it's, you know, it's last year and next year.

[14:55]

And, um, so maybe they're very close. You can feel this very, very, When we put our hands together, we can feel the space between our hands, very close. And yet it is said that a hair's breadth deviation is like the distance between heaven and earth. So our practice is to confess that we don't quite see, we don't quite totally truly feel a lot of the time, some of the time, we see this gap, this space in between. And that doesn't change, even though it's constantly changing, which is what doesn't change. So, talking about this space in between is, difficult because there's the space in between my words, the space in between my sentences, the space in between my mouth and all of you on the zoom screen and the space in between each of you on the zoom screen.

[16:08]

And here we all are. It's just right here. Here we are. So how do we practice with this, with this, space this maybe even when our hands are totally touching almost grabbing each other in gassho there's some space there There's windows at San Francisco Zen Center. There's a window of Suzuki Roshi and his hands like this. And there's a window of, oh no, it was Katagiri Roshi's hands like this. Suzuki Roshi, there's a little space. He had an injury in one of his fingers and it's a little bent. I can see it. Anyway, so there's this space in between. So our practice with this, with this hair's breadth deviation is to be flexible.

[17:11]

How do we navigate the space between last year and next year? The space between Christmas and New Year, the space between ultimate wholeness, hurrah, and all the greed, hate, and delusion in the world and in our own body sometimes. This is where our practice is, in this space in between. And yet in the grass hut, Shinto says, not stuck to inside, outside, or in between. So even when we're in between Christmas and New Year's, we don't have to get stuck there. Even when we're in between, ultimate wholeness, and all the particulars of the phenomenal world, how do we find the flexibility, the acceptance of our own Dharma positions?

[18:19]

Each of us has our own particular way of hanging out in this delicate, tender space of our lives. We can't say we're one way. We can't say we're the other way. And maybe we're all of it. How do we practice with that? So right now our Sangha, Ancient Dragon Zen Gate is in this liminal space in between our temple, our wonderful storefront Homi temple on Irving park road. that many of, not all of you have seen, but some of you know well. And our next temple, which we don't have the address for yet, but we're working at it. So we're very, very much, you know, in this in-between space between one home and another home.

[19:27]

And we're hanging out some of the time, At least last month we were hanging out in the Ebenezer Lutheran Church on the north side of Chicago, Sundays and Mondays. And some of us were here on Zoom and some of us were there. So there's all these spaces in between. How do we harmonize? How do we practice with, how do we be flexible with both those of us who hopefully will be returning to Ebenezer sometime soon where we have to pay attention to what's happening in the world outside as well as inside and in between. And so there's a lot of adjustments necessary. Our practice is, you know, when we're sitting Zazen, part of the practice is adjusting our posture. So we may, we may realize that we're kind of slumped or they were leaning one way or the other. And right in the, and Zoom is actually, when you're looking at yourself in the Zoom, in the Zoom window, you can see if your head is sagging or if your chin is up too much or whatever.

[20:39]

Anyway, Zazen is about constantly adjusting our posture. Life is about constantly adjusting our posture, finding how to be steady. and calm in the midst of all this change, which is permanently happening. So it's a funny thing to be in the space in between. It requires a great steadfastness, great flexibility, great commitment and dedication, and just caring caring how we are in the world, in our body, mind, and in our relationships with each other and Sangha and with all beings. Right now, where our country is in the space between war and peace, we lost the Afghan war.

[21:43]

We lost all the Mideast wars we started. Well, our country lost them, or the soldiers lost them, or the generals lost them, but the war profiteers did really well. And even after the Afghan war so-called ended, we've now committed a huge, huge new defense bill, more money than the Pentagon asked for, bipartisan, Democrat and Republican. What I last heard was that 53% of our country's budget goes to the military. And yet they say we can't afford to have health care or child care or all the things that President Biden wants to build back better. It's too expensive because we have to support the weapons companies.

[22:47]

Anyway, that's just another example of being in between. And then if we are increasing our military and starting this new nuclear weapons arms race, Are we in a space between war and peace? There's a Rod Stewart song about that. And so it takes a long time. So sometimes when we're in a space in between Irving Park Temple and who knows what temple, it requires some patience. It requires paying attention and being steady and various kinds of work to keep us going. So in many ways we can see in our own lives how we're in between.

[23:52]

Sometimes in between jobs, sometimes in between homes, sometimes in between various relationships. And that's always going on. So this, this, this Joe Roccagaggio is kind of subtle. And it's hard to get our head around it because of course, everything's changing all the time. And yet all the time, always here we are in the midst of change. And it's kind of, it's challenging, it's difficult. Sometimes maybe it's easy, sometimes okay, we can just surf along on the waves of change. Sometimes change is good. Something good happens. We let go of something that was difficult. Sometimes change is painful, there's loss. Like there is in the whole world now with COVID Anyway, how do we surf that space in between?

[24:59]

How do we stay steady and flexible? How do we, sometimes it's really nice to have something new. When I was younger, I always liked to have new toys. There was something glamorous. So there's some glamor to the new stuff. Consumerism runs on that. Now, I like old things more, you know, something that I know that this old mokugyo that I used for the first time in quite a while in that chant. Anyway, there's always this wiggling. between the old and the new, between inside and outside, right in between them, here we are. How do we practice with that? And You know, it's easier to say, oh yeah, just be cool with everything changing.

[26:02]

Be present with where you are, be present with who you are. And then, well, I could get into this self and non-self with Joe Rakugajyo. That's maybe more challenging even. But at any rate, we're, working in the space in between. So that's what I wanted to say tonight, basically. I could say a lot more about it, but I want to hear how it is for you to always be in the midst of change, to always be in between, whatever it is, in between Christmas and New Year's, in between, you know, waking and sleeping, waking and sleeping in between, all our different tasks in between all the things on our schedule in between inhale and exhale. Um, so yeah, and the Tibetans call this the Bardo, this, the, um, intermediate space and after, and after, if you believe in rebirth and this various ways of understanding that there's a space in between,

[27:17]

And that's something that might happen lifetime after lifetime, or maybe it's just breath after breath. Maybe it's just December and January. Anyway, I'll stop blabbing and just look forward to hearing your responses or questions or reflections on how we hang out in this shifting space that we're always in. So thank you. comments, responses, David Ray, maybe you can help me. Please feel free. Amina. Thank you, Taekyun.

[28:18]

You're welcome, Amina. Well, I guess, I mean, I guess I'm just thinking about how we're pretty much always in between, you know, various things all the time. And that part of it is being able to practice in that space, you know, no matter what, I mean, sometimes they're more pronounced. This definitely feels, I think because of, you know, COVID and, how it's, you know, ancient dragon, for instance, as you said, between two different spaces, and what is this in between space? And, you know, so that feels more pronounced, but, but it, it, in a way, it feels not relieving, but just helpful to think about the in between maybe always existing and that, you know, that that being not like, well, I don't want to say dog practice, but a practice to be able to be in that space, you know, um, but it also, your talk also made me think about something else.

[29:25]

I don't know if it's the same or if it's something different, but I think for a long time, I would look at the, what I called the gap between what my practice and life could or should be, um, and what it was. And in a way I would look at that positively because I would think, well, you're being like honest about what your practice in life is. But I think mostly I, And I don't think it's positive or negative. I think mostly though, I looked at it negatively, you know, cause it was this gap, the space, you know? Um, but I wonder, I mean, I don't know if, is like, I'm thinking like, is that the practice too? Or is that, is that part of the practice? Just being able to practice in that space, not, not holding onto like positive and negative, and this is what it could be, or this is what it should be, you know, but, um, and what it is, but just more, Just being able to practice within that and live within that, I think, is what I'm thinking, or it's what I'm asking myself right now.

[30:27]

Thank you, good, yes, yes. Yeah, and one of the things, one thing that we can notice in Zazen also is that we're always making judgments. We like this, we don't like that. Or maybe not always, sometimes it's just neutral, yeah. But often we're assessing, we're, we're, assigning good and bad or right and wrong, even to our own thoughts, much less to the events and people around us in situations. And, you know, one of the suggestions, one of the Zazen instructions is to let go of judgments, to put them aside. and not to judge yourself for your judgments, but if you start judging yourself for your judgments, don't judge yourself for that, just let go. So a radical kind of acceptance, but this way of seeing it as the permanence of that space in between that is wriggling around that, you know, we usually call impermanence, the constancy of that,

[31:43]

So yeah, I agree with what you were saying where it's challenging. This is what's challenging about practice because, you know, practice is about stopping and settling and sitting your butt on the cushion and just being upright. And there's this wobbliness that's there too. So how do we, you know, we, it's not helpful to get into perfectionists ideas. How do we actually meet the reality of impermanence, which is, which is what, what Joe Roccaggaggio says is permanent. So it's tricky and it's subtle and we can't get ahold of it. But anyway, thank you, Amina. Other comments or responses or reflections or questions even?

[32:51]

Yes, Rita. I think that Hello. I think it's that the biggest value of that, being able to be in a spacious place, embargo in between, that it's just, it's not just empty space. Right. Waiting from point A to point B, I'm stuck here in between. It's possibilities. It's, it's like, it's full of things to appear. If we can relax and stay in it, it's, it's, we don't need to define it. That's the whole thing about not defining it in any particular way. That way we can grow in it. We can, there's a lot of things there that you give them space, they start rising. So that's what I was trying to say.

[33:55]

Yeah. Yes, yes, yes. Thank you. Yes. That space in between is very lively. It's lively. It's lots of possibility. And we don't have to try and pin it down and say, oh, we're going to go this way or we can go that way. It's just it's alive. And it gets really gets down to what's real. So this permanence of impermanences and this in-between space is very tender also. It's very lively and it's very tender. It can be very painful. It can be joyful, but it's not one or the other. Thank you. And again, it's anybody.

[35:05]

Yeah, go ahead. Me? Go ahead, Reba. Me, yeah? Yeah. I wanted to say also about Dharma position. It's the same thing, like, if we define it, we kind of miss the messages going through, if we're too defined in it. to finding that spaciousness in the Dharma position as well. If we define it, that means that, okay, I'm going to do my practice and in half a year, I'm going to be there maybe. And it's problematic, but it's secure. It gives a certain security, but yeah, it's not the best way. And Yeah, Dogen talks about abiding or occupying in your Dharma position.

[36:08]

So we could see that in various ways. It's your position in the Sangha, your position in the world, your job, your home, your relationships. Everything, all the situations that contribute to how it is, to be this person here now. This gets to the self rather than non-self of Jorah who guides you. But as you say, it's not stuck. So Shuddha says, don't get stuck to inside, outside, or in between. We don't get stuck in any place. So our dharma position is alive too. So thank you. Yes, that's good. Yes, Joe. I know we've got some Bob Dylan fans here. They once asked Bob Dylan, what was the early 60s like?

[37:12]

Of course, that was the period when he was starting his craft and sleeping on everybody's floor and, you know, wangling his way into nightclubs and spending his days in the library, reading history books and so forth. Yes. So what was the early 60s like to you? I don't know when, some years later. And he said, it was like neither or BC, either BC nor AD. The middle. One era or the other. It was liminal, I guess, as he might say. And I kind of like that. I mean, I feel an attachment to the liminal. I like the culture of the early 60s. I mean, I don't like the Cold War, but I mean, I like the jazz and I like the tailored suits and all that kind of stuff.

[38:19]

I have mixed feelings about Kennedy as a politician, but damn, he looked good and his wife looked good. And there was, as I remember it, it was some time ago. A little while, yeah. A little while. I do remember it. Me too. There was an air of possibility then that we don't have now in the same way. And there was also a feeling of, well, that part of history is over with, you know? It was like a... a room with no fresh air. And then the 60s came in and that was kind of like now actually in the late 60s. And so it was pretty chaotic. And but that period in between that liminal space there, there was there was something going on. Mike, tell me there are parts of the year, times of the year, where the spirits are more active, where they slip in through the liminal

[39:24]

spaces, if you like, little openings. One of them is around Memorial Day, late May, early June. Another one is July, one of the long, hot days and hot nights. Another one is in October, which has something to do with Halloween. And I'm beginning to think that there's something kind of special about this week, as we've suggested, that You know, there's Christmas, which is a dictatorship. You better put up that tree. You better get those shopping done. You better do it, you know, get it together. And there's New Year's where, you know, if you don't drink and listen to Strauss waltzes, they say, what's wrong with you? You know? So, but in between, in between, it's like free. I mean, there's nothing much open. There's no special, we work less. In my line of work, all of our participants leave for home, so there's less to do.

[40:33]

So there is something kind of special about that. I'm kind of relaxed about that liminal piece, which I like. And I don't have the vocabulary to put that into a philosophical context. But I'm glad you brought that up, because I'm Have a lot of fun thinking about that. Well, from a Buddhist standpoint, another way of talking about this space in between, that's always in between all the things that are on the other side, either side of in between is the middle way. So we're just right in the middle, and that means we can be paying attention to all of it. You know, I had a number of responses to your, because I, you know, there are these periods that we all, you know, were juicy for us, and the 60s was for me. I missed the 80s because I was in a monastery and now we're in the middle of all kinds of stuff.

[41:44]

I pray that young people today will be able to look back on what is happening now and see good things. And some of our younger Sangha members are always telling me about wonderful music that's happening now. And I'm still listening to Bob Dylan. By the way, you mentioned President Kennedy. He actually, at least in the last year, was very much trying to create peace. He wanted to end the Vietnam War and end the Cold War. He was secretly working with Khrushchev to do that. Anyway, I like history, but history is always just talking about some space in between the different perspectives. Anyway, but yeah, thank you for that show. Yes, David Weiner. You're muted, David.

[42:50]

Now I'm unmuted. OK. Especially being a child of the 60s, I resonate with a lot of what Joe says and how Kennedy was like a breath of fresh air and a chance of hope. That was the in-between that we had, going from who was, at that time, the oldest president that ever was president to the youngest person who was ever president. That big change, that sense of hope. In my own life, I look at my own life and how I was raised and my life experiences. I have a tendency to graphs for stability to graphs for the. You know something I could hang on to a pole that I can hang on to. I think we all have that tendency. Yeah. And my, you know, and I know it goes back to actually back to my father and his, his life and how something that happened to him, very tragic when he was a young man and it carried through to my existence as well.

[43:53]

Um, but I really appreciate your talk tonight because to be in that in between space, that's, that's new for me. That's, that's, that's different. Like I say, usually want to grab onto the pole. I do have one question, though. In a philosophical or theological way, our practice is also based on compassion. And compassion, you know, can we get attached to compassion? Is there an in-between place for compassion? is what I'm trying to say. If we're really compassionate, if we really are blossoming, we're compassionate to all beings and we're one with all beings. Where is the in-between there?

[44:55]

That's where I'm questioning it that comes up. So the in-between is the space in between compassion and insight or wisdom. So space between compassion and wisdom, wisdom. Yeah. So, uh, they say that the two wings of the diamond bird or the dragon are compassion and wisdom. And in Hongzhe, our great ancestor, talked about silent illumination, serene illumination. So we need the serenity to be kind and compassionate and the illumination to see through all of the things that we get stuck on. Compassion can be very sticky. And Shito said not to be stuck to inside, outside, or in between. Of course, we're always in between, or sometimes we land on one side or the other for a little while and everything's impermanent, but it's always impermanent.

[45:57]

So, in the Parinirvana Sutra, Buddha said, actually permanence is the real teaching. So, Yeah, but if you, Hongzhe in his Guideposts to Silent Illumination, which is an arch chant book, says, illumination without serenity, or we could say wisdom without compassion, leads to aggressiveness. Serenity without illumination He says, leads to wasted dharma. We waste ourselves. We waste our efforts because we don't, you know, it's not grounded in that space in between, in the middle way. Well, thank you. Good luck. Hi, Hogetsu. Hello, Taigen and Bodhisattvas.

[47:01]

Thank you for bringing up this great topic. I was thinking about entering into not knowing, and I had a very tender experience with this in-between space a few years ago when my nieces' twins were born at 24 weeks, which is just at the edge of survival. And they were less than two pounds. And they were in San Diego, they were actually birthed, given birth by a surrogate. So there was no mother there. So I flew to San Diego, and spent a month there. And they were their skin was transparent. And they looked like raw meat, almost. And it was uncertain whether they would live.

[48:02]

But we were told that the best chance is if they had skin-to-skin contact. And so we would just go and put these little nuggets on our chests, their father and I. And even if they moved a little too much, their heart rate would be disturbed and their breathing, they could die. So it was this kind of in between time, but I was so grateful for practice. And this kind of, you know, like Hawkins log bridge where the blind monks are carefully crossing that bridge. You know, I just feel like this space, we're always in this space. And some things make it more apparent to us. But everything we do has that quality of holding close these beings. We don't know if they'll survive or this world, if it will survive or ancient dragon, if it will survive.

[49:04]

But there's a way to be with it that, you know, just came to me with that memory. So thank you very much for pointing that out. And thank you for that, relating that episode. And how big are they now? They are about three years old and they are a little small for their age, but you know, they're like, you know, four or five months behind what one would have, but they're actually thriving. It was kind of, you know, it's interesting in the NICU, because there were very few people there, even though there was full of babies, because it's a very sterile and quiet place, but kind of like a monastery, you know, so you just slide in. But, um, you know, they were there for maybe five months, and then came home and needed care, but they're fine now.

[50:07]

And your years of practice helped them to feel that as you help them. So. Maybe. I bow to you. Well, yes, OK. So we're always in between things. And that's kind of a constant, but it's a very lively flowing constant. reality constantly flows. And, uh, so finding the balance, finding the middle way in the middle of struggling with that is, uh, you know, how we practice, how we swim through the Buddha way. So, uh, unless there's, uh, any last comments or reflections or questions, We'll have announcements and then the 440 such of those. Any last comments?

[51:10]

Eve has her hand up. Okay, Eve, hey. Yeah, well, at the risk of being narcissistic here, I mean, your comment about this being a liminal time resonated for me because my birthday is the 20th. I'm a solstice baby. Happy birthday. Thank you. Um, and I mean, astrologically, it's supposed to be the, the, um, the week of vision, which, you know, of course makes sense in Christian terms too, but, um, this, the, the cusp of Sagittarius and, um, yeah. So, I mean, other people have had that idea about, about this time of year that it's a time for, for vision and visionaries. Thank you. Yeah, my birthday is next month.

[52:11]

So anyway, we're between birthdays. Yep. All of us. Anyway, okay. Well, thank you all. Please continue sliding along that in-between space.

[52:24]

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