So I can better wonder what to say. And so I can maybe even better. Say whatever you want to say. I'd like to hear what you have to say. That's a start. It can be whatever side you want, but it depends where the bed is. Generally, it's... In my opinion, where the heart lies.

[01:17]

There's no clear rules about this general pattern, but actually what I misspoke just now is actually generally sit on the person's right side, reaching over toward their heart. Now I have exchanged it a bit. Of course, there are no rules for all these things, but there are general rules. And if you sit on the right side, then you crawl over your heart to this way. Anyone else? Nothing I said makes you have any thoughts, but no. Actually, I thought I understood what self-references might be.

[02:33]

And now multi-reference is introduced. I'm asking myself what this might be and whether self-referencing might be one aspect of multi-referencing. Consciousness is a form of referencing. A ist das Bewusstsein einer Art A von Gezüglichkeit. Keines des Nützes ist aber A. Conscious of something. And if it's not conscious of anything, then it's conscious of being not conscious of anything.

[03:56]

And being not conscious of anything, you can release the consciousness of consciousness. Then you're subtracting consciousness from consciousness, which is a kind of consciousness. Or a kind of knowing. As long as you're alive. Unless we imagine transcendent non-bodily states. Yes. That's a good story. You have to give Eric something to do. So I'm occupied with and interested in this concept of non-centeredness.

[05:05]

A worldview of a creator and a center And you said before lunch that the idea of a creator and of a center is kind of a violation in violence, in a Buddhist sense. And that raises for me the question that I think two, three years ago, so last year, you had a brother David Steinrasti, who was a kind of priest and also some kind of Buddhist.

[06:18]

Yeah. Okay, so hat nicht ihm verstanden, dass er sich so zieht. And so that somebody at the same time might be a Buddhist and a Catholic priest is something which doesn't go together in my mind after listening to you this morning about uncenteredness. I mean, like you can be a Jew and not be a theological Jew. Unless you can be a Catholic in feeling your sense of the world, but And in the same way, it can be, and this is much less common, that you are a Catholic in your feelings and in your basic assumptions, but

[07:39]

But can a non-theological Catholic be a Buddhist? It's pretty. My opinion is that it's strict. Because if you use the language of Christianity in your apprehension of the world. It's so thoroughly imbued with the thinking that underlies Christianity. And if you don't go through the process of worldview shifts like I've been speaking, I think you're a wonderful non-theological Catholic.

[08:54]

There's a well-known way I look into But Brother David, he's picking me up tomorrow, in fact. And I have to tell him what time to pick me up. When will we end tomorrow? I don't know. Okay, so I tell him. He's ready to pick me up any time from 1 a.m. He's bringing me first to Rosenburg. But there's a schwaas near here called Rosenburg. And his friends live there or something.

[09:54]

And then I go to the monastery, but staying in. And there's going to be a dialogue between David and myself. But not until now. And he told me, he said in English, that it's filled out. And I guess two or three people in here are going. So that's happening. We'll see what happens. You know, I've known David for a very long time, since the 60s.

[11:14]

And we really love each other. You know, sometimes I feel he is too much of a Buddhist. We have conversations with each other and suddenly there is too much agreement and I would like to disagree with you. Because there is some difference. We don't want to just smooth the door. But it's true, he's originally trained as a psychologist. And he came to America to study, I don't remember exactly where, but he ended up practicing, becoming a I mean a Benedictine.

[12:18]

And I studied at the New York Center first for some time, and then I came to Tassajara and studied with them. So those of you who are here next week are now reporting. Actually, I tend to prefer saying uncentered than non-centered. He translated non-centered. And because non-centered again implies, not that you said that, but I went back and forth.

[13:27]

Not centered implies some organizing principle going on that is not centered. And in English, un-centered just means, well, it could be centered, but it's not centered. Like something that's unbalanced could be balanced, but it's just unbalanced. So it's again a way that the attitude is letting things take their own form, even if it's not organized or whatever. What kind of chaos do you mean? And am I saying the world is not ordered?

[14:30]

I don't know. All I'm saying is, at an experiential level, it's the most fruitful way to look at things. And one point in a way is the Essence of Bodhisattva practice is to recognize difference. To allow difference. To assume that there's difference, not oneness. anzunehmen, dass es Unterschiede gibt und dass nicht Einheit oder Einheitlichkeit besteht, und innerhalb dieses Unterschiedes mit dem Respekt für die Unterschiede zu handeln, in einer Art und Weise, wie es für alle, die daran beteiligt sind, gut ist.

[15:47]

Goodest. Just what a goodest. Someone else. So, at your lecture at Johanneshof, I liked very much Christchurch. I like very much that you can look at things from different angles, situations from different angles. And that's also connected, or is also the case with what you just said, that you should recognize differences and you should recognize that different points of view are possible.

[17:29]

and also acknowledge. And this looks to me rather sattva-ish. Yeah, it's sattva-ish at least. Okay. Yes. So what's on my mind interestingly is this issue with the topic of spaces. So that I am perceiving a space and the object within the space. And the objects and cells are again spaces.

[18:34]

I am very proud that I am asking myself whether the interaction in this new space between the object and the space under the object And what is very interesting for me, or what makes it so interesting for me, is the question whether the mutual relationship between spaces and also between the spaces and objects ein eigener Raum ist oder etwas ist, was den Raum definiert oder inhärent im Raum ist. Also zum Raum dazugehört oder definiert. Also ein eigener Raum ist oder zum Raum dazugehört. whether this is an own space in itself or is some kind of a quality of space. So does it belong to the space or is it something which is an own space?

[19:48]

And in this context, today I have understood the part about the bodhisattva practice for me in such a way that here the practice of relationship with the environment, i.e. the bodhisattva with his environment, So in relationship to that, I understood your lecture today on bodhisattva practice, that the bodhisattva, the relationship between the bodhisattva and his contextual environment is a yogic practice. And as far as I understood it, Bodhisattva would practice this relationship in spaces, would practice this relationship as a yogic practice. And what is so shocking to me is that I notice, when I would go into this position, that it scares me, this personal, the own form of compassion, or my compassion, or my fundamental

[21:19]

And what shadows means? Are there shadows or spaciuto? She moves. Yeah, moves indeed. Shatters would be pretty strong. I was shattered by the fact that... But it was pretty strong. Yes, it was pretty strong. It's not only a move, but it's some kind of scary. Oh, scary. So what's scary, what scares me? What moves me and scares me. Yeah, shatters. LAUGHTER is that my feeling or my need and my desire to connect which is also connected with my compassion which is a kind of personal feeling this need for contact and relationship to others would somehow turn into something impersonal

[22:51]

And what is also connected to that is the question whether I would lose something, something which is the quality of mind which belongs to me. So because it's from turning from something personal into something impersonal. Could you define impersonal? So the only thing which comes to my mind is now this notion of complete love without a complete love, a free of compassion. What's that?

[24:04]

So what is that? So this is a fundamental openness without the circumstance of compassion, which concerns me personally as a person, which I can feel as a person for someone else, but above all for myself. Thank you. So this is a kind of general openness which is not connected to a kind of personal compassion which might be related to another person but also related to myself. Well, OK, I'll take this as the topic next year. If you can come, I'll try to say something. And earlier today, Christina brought up that last night, space

[25:06]

experienceable space was not brought up last night. And there was a gap there, you see. So you're saying that gave me permission to think, and I might speak about that again because maybe it was a gap and I should... So I'm particularly interested in one thing you said. Okay. What we're speaking about can't be verbally resolved.

[26:44]

It can be lived in various ways, but even if it's primarily lived, it would be lived differently by different people. But I... I think practice in general and in the West involves or is is developed and deepened by turning these things over in yourself. What do I need by this, and how do I relate to this, and so forth. Durbin Zenji, in his Samadhi or Samadhi.

[27:49]

Dogen Senji in his writing Samadhi or Samadhi says you should know that the whole world of Zazen that the whole world of Zazen is completely different from the whole world of other things. Now, again, just as you have to explore your own statements, so we have to explore his statements. So, genauso wie wir unsere eigenen Aussagen erforschen müssen, sollten wir auch seine Aussagen erforschen. First from the translation. Zunächst einmal in der Übersetzung, he says the whole, he doesn't say the world of Zazen, he says the whole world of Zazen.

[28:51]

Also er sagt nicht die Welt des Zazen, sondern er spricht von der ganzen Welt des Zazen, which by that he means... uh... that is not just a category in the world, it creates a world itself which excludes the world of other things. And the whole world of other things, if you're in it, seems completely complete. And you really don't know anything about the world of something. Yeah, it's like to use and misuse an understanding of tokens. Says the bird can fly to the end of the sky.

[29:56]

It never reached the end of the sky. And this fish never reaches the end of the ocean. But the bird and the fish don't know each other's worlds unless you're loony or loony. But the bird and the fish can know the world of each other, except that they are a bit crazy. A loon is a bird that swims. So he says, if you know that these worlds are so different, then you must arouse and clarify Bodhi mind. And yeah, that's something like that's the basis of what I've been saying last. And so when I give you these worldview shifts, and when I give you these worldview shifts,

[31:32]

I'm trying to accentuate with the interface. And if we're going to live in different worlds, we need to to know the interfaces. And these are interfaces that are like folds. You fold and you end up on the other side. Yeah, so... So, I mean, the categories that we decided to take in about this. experientially precise we can make.

[33:02]

And not linguistically precise at all. I mean, precision within language doesn't can hide everything. But experientially precise, although within the categories of learning. So all that's a little introduction to ask you what you meant by space that was its own space or something like that. What did you mean? Well, Um... I understand space.

[34:12]

When I look at this space, I mean space first as something empty, simply because it is defined as space. But otherwise, a teacher contains me for everything. So space, I understand first of all, if I'm looking into this space here, it's a kind of empty space, which has a potential, potentiality, potential, yeah, for anything, for anything, yeah. And by space to space I meant that the object is now in the space and it's not in the sense that you're taking something and putting it in this empty space without, so that there is no relationship between the object and the space, but there starts to be relationship between the space and the object, for sure.

[35:28]

Thank goodness. He takes God out. I'm afraid if I stay in space now, I'll get carried away like yesterday and we won't talk about anything else. Because there's enough space to... So... So let's have one or two more and then I'll put this up. Yes. I understood it like this. The world of Zazen and the normal world are separated.

[36:34]

So if I understood that correctly, what you just posted from Dogen, it means that the world of Saazen and the other world, they are separate. They're significantly different, convincingly different. It means something like that. Sie sind ziemlich unterschiedlich und Sie sind überzeugend unterschiedlich. Das ist das, was ich gemeint habe. Literally significantly different would mean English differently signed. Also, unterschiedlich würde im Englischen bedeuten, dass Sie unterschiedlich bezeichnet sind. Sie sind, es gibt eine semiotische Differenz zwischen den beiden. On the everyday basis of how we live, if we are on the basis of the way of the sasens, that is, sitting in Buddhist practice, and how we behave in our everyday life, the bodhisattva behavior cannot enter the everyday life.

[37:56]

On a very basic everyday level, if we sit down and we do Buddhist practice, then Buddhist practice cannot enter into our everyday life. Is that what you're saying? That's not true. You just entered into your everyday life differently than you would if you didn't do satsang. Okay. So that's something what you said several years ago. You have to believe or have faith in practice. You also said that such and such is yogic practice.

[39:02]

Well, I mean, I want to be a little careful there because let's just say that you... You relate to everything as if you're a mystical liquid. That would be to do that is yogic practice. In other words, I don't know quite how to say it, but you don't have to... If you do that, what you're doing is yogic practice. If you're not doing yogic practice, what you do is yogic practice.

[40:17]

Okay, so I noticed the other day we were getting ready for the ceremony. The Hoi-Chi's, Hoi-Chi, well I know since high school so I didn't come on my, what I knew in high school, Hoi-Chi, Hoi-Chi, Hoi-Chi, We're both trying to show how to do chanting, how to Do the whisk. And you have a whisk.

[41:18]

And you go to the front. It's horse hair, polar brick hair. Every time I use a whisk, I think, how did they get this polar bear? Sleeping up on a polar bear. And nobody was getting it. They kept showing it. So I finally said, imagine you're moving the whisk in a liquid. So that's a kind of worldview shift.

[42:33]

To feel that this space is a tactile something. It is a liquid, but it's a gaseous liquid. It could be another kind of liquid. I was thinking when he was a kid, before he was born, No, not quite. But it's really nice to keep him so young. He's 38. That's pretty old, I guess. But he's really got the Japanese monk stuff there. The Zen monk stuff. And just for the heck of it, as an anecdote, he gives some examples.

[43:53]

We have to do the... Did I say anything about the salary in 25 pages? No, no, that wasn't the end of it. Okay. So the ceremony in the Soto ceremony book is about 25 to 30 pages. Maybe you should say something about the ceremony. The mountain scene ceremony. So this mountain scene ceremony... And it happens over three days. And I condensed it to an hour and 15 minutes. And I condensed it to an hour and 15 minutes. But I kept it conceptually intact.

[45:04]

Because I have to deal with the attention span and the height. And I wanted to really happen. And if it takes forever, it doesn't really happen for people. So I wanted it to actually happen so people felt they had become aware of it. And I really wanted people to feel it. And if it takes so long, they don't feel it. And I really wanted people to have the feeling of how to think and act. And this is part of what I said at lunch. Part of my starting, my succession process. And that is part of what I call... At one point Dan goes out and circumambulates the Zendo all by himself.

[46:10]

Before he turns into what he turns into in the ceremony. So Shundor did a drum roll. So Shundor did a... And he carried a pilgrim's staff with rings on the top. Which represents hiking the mountains and keeping wild animals away. With the sound. With the sound.

[47:11]

And so Dennis ideally walks and did, with the feeling he's going a long distance, you know, even though it's not so long. And the whole time, Shung goes doing a drum roll. And you kind of release yourself, disappear, and your hand just vibrates in front of the drum. You can actually find examples of it on YouTube, of course. Motu, I think it's called. You can find examples of it on YouTube. But anyway, he can do it for half an hour as well.

[48:27]

Okay, a few minutes. And he can walk, if you put a strain here, he can walk under the strain absolutely straight. And he can walk very straight, He can also do it getting down where his knees are bent and he can do that. Just absolutely straight. That's walking with your heart, Tara. Yeah. And I don't think we have to develop these skills. I don't want to see all of you signing, you know. But there is a real point to it.

[49:29]

To draining your sense of who you are in the world out of your upper body. And then this is done in ceremonies because there's a refined way of presenting it. Because then everyone begins to feel it. Yeah, this does have something to do with the Bodhisattva. And we could almost say that bodhisattva practice is one of the sources of yogic practice.

[50:37]

I never talked about it this way. But the way in which a bodhisattva arouses body-mind and clarifies it can be called yoga practice. No. I think it's time to have a break. After the break, what I'd like to do is... since I promised I wouldn't, say something about space And after the break, I would like to say something about space, which I did, because I also treat feeling really quickly.

[51:45]

But then to see if we can, I'd like to then I think somehow I feel now that there's enough things that have been spoken about in a way that you can speak about them too. Weil ich das Gefühl habe, dass es Material gibt und dass die Dinge in der Art und Weise gesprochen wurden, dass sie auch darüber sprechen können. And when you speak about them with yourself in German. Und wenn wir untereinander in unserer eigenen Sprache in Deutsch darüber sprechen, dann hilft das mir wirklich ziemlich. Und ich danke euch herzlich. Okay.

[53:15]

You make me. Yes, so this... Oh. Oh. Come here.

[54:53]

Do you want to take a shower? You have to give us a shower first. It's a

[57:00]

As long as you're alive, aliveness is an experience. Aliveness can be known. I mean, maybe we could discuss whether in a coma you're able to know, etc., but basically aliveness can't be known. Consciousness doesn't always know aliveness. For example, when your sleep consciousness more or less knows, but not so well knows, the aliveness of sleep.

[58:42]

Or we could say, maybe you know aliveness but you're not conscious that you know aliveness. But in any case, general basis of this is through practice especially you can extend knowing to the extent of our lives. So there's a number of experiential territories of One is the letting go of thoughts.

[59:44]

Ujjamaa Roshi, in commenting on the statement of Dogen that I gave you earlier, says, to Ra, Ujjamaa Roshi, I presume he's dead now, but he was somebody I knew quite well and used to sit with him, He equated nirvana and awakening with the letting go of thoughts. It's a simplification. But it's at least that. So, practice is a letting go of thoughts. of a ceasing to identify yourself through unmerited consciousness.

[61:14]

And a ceasing to know the world only or primarily through the categories of consciousness. Which are usually cultural categories. But you can let go of thoughts. Let go discursive thoughts. Not inviting discursive thoughts to tea.

[62:19]

Now, if you identify your experience and your sense of continuity and wildness to thoughts, it's difficult to do. It's really impossible to think your way through it. You're thinking your way to not thinking. This is not easy. How do you let go of thoughts? Well, it's as simple as go to sleep and you let go of thoughts. But how do you let go of thoughts in a new kind of knowing, which is not sleep?

[63:20]

And that's or something like that. And understanding what zazen is and understanding what I'm saying means something. It is a catalyst to the near future. But as Paul reminded me, there's an incubatory trajectory. something happens by doing something over and over again.

[64:32]

And doing it without stepping in the same stream twice. If there's no natural If there's no natural you can fall back on, then everything is a choice. And there's no inner nature you have to follow. So you choose the bodily and mental forms that are wisest to introduce into your life.

[65:33]

And practically speaking, since we've already got a developed context, you have to introduce wisdom incrementally. So zazen is a way to discover that you can sit down and let yourself into an unstructured space. And we call it, I do sometimes, an uncorrected mind. Some people call it a method of no method. If you allow, if you release yourself in the unstructured mind, through the stability of the structured posture,

[67:00]

you get more and [...] more familiar with that structured mind. There's less and less structure that clings to the unstructured. But you're still alive. And you can know what that feels like. So one of the skills of yogic practice after a while is to enter a samadhi, which is one name for an unstructured mind. And let's have a little capsule of structure studying.

[68:16]

And it's just because Samadhi is an experience. It's a bodily experience. So you can bodily stay in samadhi while you kind of observe it. And one thing you can observe is you can mark it. As Eric this morning asked a question about what I said about marking. You can create a bodily memory of that experience of somebody.

[69:21]

And in some sense it's like a mark on the body. In the sense that that there may be a particular bodily location that goes with it. But the mark is also like the mark on a dial. And as you get used to more and more meditation experiences, Now, we're not saying that all experience of space is somehow uniform and universal.

[70:50]

That's bringing theology back into it. Everything is different, everything is changing. So there is the space that arises in your experience through the letting go of thoughts. And there's also the space, shall we say, that arises when you experience things in parts. They're not glued together anymore. They're floating. As in a set, you're floating in this space.

[71:52]

And I can, if I'm used to finding the the usual categories of mind and experience floating and related to each other. And if I continue like this, the small groups will be pretty short. Short, small groups. So, but I think I should lose the thread, and a thread which is only spaced is hard to follow sometimes. Okay, so... What's interesting here is the experiences in Zazen.

[73:11]

Intermissions of. Intermissions. It anticipates, it intimates, it's a very feeling. And intimations of, yeah, I don't know what word I was going to use, but actualizations that can be actualized and engaged field of engaged objects. In other words, if I learn in the field about letting

[74:14]

the parts float in space in an unrelated way. We could say paratactic space to space, but I'm pretty sure unrelated and paratactic. If I discover how to allow that space to happen in me, this becomes the possibility and basis even for unfolding that space in one's situation. So in a funny way, I can let each of you float in space. and um and um

[75:48]

in my experiential space. And in this experiential space, I cannot apply any generalizations. Maybe someone is not an arsonist. And I'd be quite surprised and happy if one of you was a Martian. And I know that within yourselves, you're much more different than your outer appearance. So if I can let you through my out-folded experience from Zazen, let you float in a in a paratactic space.

[77:36]

Parataktisch bedeutet, dass die Dinge einfach nur nebeneinander sind. Then I am much more... Again, this is a space you're in a space. this situation, you live in, are in a space which I'm experiencing. But if I apply no expectations or generalizations to this space, then I'm much more likely to experience your difference. And your difference is disguised as similarities. And this again would be the mind of a Bodhisattva. Okay, so this mind of the letting go of, the space of the letting go of thoughts, which I'm not noticing anything, except...

[79:08]

space itself. But now I'm noticing a space in which things can flow. There's also a space in which everything disappears. So I can mark those differently. I can create bodily marks or memory marks, which allow me to recreate to go directly to that experience if I go directly to that mark. But the mark is also a seed. Because the mark can also be understood in another sense of the mark, another fold of the mark.

[80:30]

That the experience of the parts floating in space, is a folded-up version of that experience. And that folded-up version also functions in me incubatorily over time. So say that I have seven or eight distinct experiences of space. Or any number of 10,000 that you want to put both of those. Those folded up experiences are not are still experiences.

[81:35]

They just hold it up. And they continue to work in you if your practice is involved to a certain point. And they also become a matter of nature. you know, people wink at each other. It's a kind of language. And just as you can wink at somebody, if I straighten my As I said yesterday, it lowers my... It affects my whole body. And I find with practitioners, everyone knows that these... And when I'm together with them, then everyone knows and everyone feels.

[82:50]

So it becomes a kind of linguistic system of its own, outside of language, in which people, you know, as Poles, tend to have strategy. That's certainly Yogi. And so it becomes a kind of linguistic language in which, I don't know if tennis players do that, but Yogi's do that for sure. Yeah. So there's a bow and a whip, putting my hands together. I can just put my hands together. Or in some situations I don't do the whole bow. I can pat somebody for the second or third time. But the entire vow and all the chakras are folded up in that.

[83:53]

So the extent to which you bring your hand into a shared space, even doing this opens up the shared space in another person. In this sense the mark is not only a mark, But a seed that incubates. But it's also folded up, which can unfold at this moment, not just a matter of incubation. And sometimes, for instance, you can't do zazen because of some reason.

[85:20]

But I'd like a certain kind of zazen. And, you know, I feel that today I'd pretty like to sit, or a certain kind of sit. I could go to that feeling, to that particular kind of satsang, say, 40 minutes of complete stillness, And I can go to that place where that's folded up. And sort of fold myself into it while I'm still dragging a car. Do you think I'm crazy? Do you think that I'm making this too something or other?

[86:36]

Remember, Dogen said the world of Zazen is completely different. And this is what he's talking about. You just have a new kind of relationship to the body to the mind and to phenomena. So I spoke about space yesterday. I also spoke about space as the parts themselves as space. And I could also speak about space as a potential.

[87:37]

And I could also speak about space as a potential. And I could also speak about space as a source. Now, as the words would suggest that space as source and space as potential are the same. But the experiential directionality of the space are different. In other words, the directionality of space is a source.

[88:41]

It's like diving in. It's like this bridge. And... and space as potential. It's an opening up direction. You know, I couldn't be making all this up. But maybe it doesn't sound weird at all. And what's interesting is if you practice, bring attention to your practice. and you're not a person who gets bored because you're constantly astonished by appearance itself the cosmogonic question

[89:52]

Why does anything exist at all? I mean, it's astonishing. And that... Constant flow of astonishment is uninterrupted practice. And what you notice gets more and more subtle. And what you're able to notice gets more and more refined. And the world just appears in more dimensions than three or four. Forty minutes of uninterrupted non-silence. Sorry.

[91:17]

It's not working. Everything has its own time. Thank you for listening. Do you need me to say anything else to help us fast until dinner? I'm sure. Can I ask a question? If there is a... What you said about marking was very interesting and grateful. And I wanted to know, years ago you mentioned Indian dance. The movement was the hands of the dancer who was producing... Telling a story.

[92:18]

Telling a story. But also you mentioned no play. There's an example of that. So is this related to this marking? Of course. It's why... dances and no play are the way they are because they're the fruit of your culture. And it is similar in the Japanese noh-spiel, where the audience also knows that it is also about gestures, and that it is very much ritualized. And my question was whether this is connected to what he said about marking. And his answer was that it is connected because it is precisely the fruit of a Jewish practice.

[93:19]

Yeah, as Dan walked on the outside deck, as if he was going the long distance. His own nearly 50 years of practice happening in... over ten minutes. And no place open. The actor creates a mental posture like ten years I've just asked. Or now I am an angry, disturbed woman. But nothing's happening.

[94:26]

It's completely slow, but entirely dense. And when you get a feel for the coded language, These things are folded up, you know, things of ten years or five years of anger, and they enter you and they burst in you sometimes. So again, we can extrapolate this theory.

[95:28]

And we can extrapolate this theory. And in a way, for us as Westerners. Und in einer Art und Weise ist es für uns als best love. We can explore other minds and bodies. Können wir andere minds und Körper erforschen? And still know our own minds and bodies. Und are they not unsere eigenen Körper und Minds kennen? Ja, and perhaps are in this awakened others too. They're other and Other minds and bodies. And I didn't speak to your sense of impersonal and personal space, compassion, relationships.

[96:35]

So maybe I'll give it a shot tomorrow. But at least compassionately I haven't forgotten. You know, I may not be adequate to the challenge. Because all of these things are challenges for me. What am I doing here? Thank you for helping me. in the process of discovery. Let's do a folded up size. Let's do a folded up size.

[97:30]

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