For some of you who have been working with the classical sequence of meditations on impermanence, you, I think, are in your own experience beginning to uncover of the degree to which knowing impermanence as the mark of everything is foundational. And this morning I'd like to talk about impermanence using some slightly different language. The language I'd like to consider with you this morning is that of uncertainty. We want so desperately to be certain about what's going to be next or how we're going to be received or waking up in the morning.

[01:21]

I think of Dogen's instructions to the cook about get everything ready in the evening for making breakfast in the morning, including that there may not be breakfast. There may not be a kitchen or a monastery or a cook. There might be an earthquake and that's it. for breakfast. My own experience with cultivating some equanimity and understanding that's not in the head but is in the body-mind about the fact of uncertainty is that what I have to keep an eye out for is expectations.

[02:41]

And what I have to be prepared to see is all the tiny ways of attachment and clinging Because of course that's exactly where our suffering arises. We don't suffer when we're lined up with things as they are. We suffer when we're lined up with things as we wish they would be, want them to be, expect them to be. I sometimes think that I just suffered from some kind of dumb luck in the early years of my beginning to meditate in the Buddhist tradition that very early on I began working with meditating on impermanence.

[03:55]

And I'm deeply grateful for having, for whatever reason, stuck my nose into that teaching from beginning, from even before the historical Buddha himself, about everything has the mark of impermanence. in that whole realm of suffering that arises when we struggle with, argue with, fight against, deny, turn away from the fact of change. So what I'd like you to consider not just you, but all of us, each of us, is uncertainty as a foundation for spiritual life.

[05:10]

Some of you have been working with the question, or some variation on the question of, what is this? What is this? What is this? Can I work with that question? Can I let that be the question that arises on the breath? Inhalation and exhalation without any expectation. The gesture that comes to mind for me is the hand open in this way, not grabbing onto, but this gesture that can be the physical manifestation of allowing things as they are. When we begin to develop our capacity for spiritual life in this way, one of the possibilities is to begin to develop more capacity for a kind of lightness, a willingness and delight with coming and going.

[07:03]

But of course, to cultivate that capacity, we have to be willing to see when we have the question, what is this, arise, and there's some expectation. When we run into a particular moment of the experience of change and of uncertainty, and we... A willingness to see our habit around grabbing on to attachment, clinging. Oh. For so many of us, we think that we should be perfect and good.

[08:12]

And we define perfect and good as being completely free of reactivity. Recently I heard someone say, there's no room here for any reactivity. I think it might be an empty room. or nearly so. But of course what I smelled in that statement was a lot of judgment about this person's relationship to her own reactive patterns. Can we imagine the possibility of a kind of openness where we can see reaction, where we can see attachment and clinging and correct, if you will, adjust.

[09:24]

Oh, adjust. Conditioning, caught. What I find so remarkably fascinating is how crucial the qualities of ease, of kindness, of generosity, of going for not reacting and not judging as a possibility and beginning to bring that into the not reacting and not judging with our own moment of reaction and judging. I continually marvel at the effect of

[10:37]

kindness, generosity, and ease. Gratitude. Appreciation. Over against the ineffectiveness of what I sometimes have referred to as policeman mind, going after our conditioned reactions or reactivity with a big stick. And how stuck we can be in doing that. Going after ourselves over and over and over and over. And yet, for those of you who have worked with habitual judgment by focusing on quick Specifically, 10 things I'm grateful for.

[11:40]

You know experientially what happens when you pick your mind stream up from this groove, conditioned groove, to gratitude. I think for many of us, eating a meal and considering that it might be my last meal is not usually one's favorite practice. And yet, if we are really present, not going to the future,

[12:43]

We can have a certain experience, a range of experiences, with a meal or looking at the backlighting of the new green needles on the dawn redwood. Or the moments of hearing the woodpecker up in the tree. free of expectation that the woodpecker will continue long enough for me to go out and see him or will come back. I got caught this morning looking at the Siberian iris out here because in the past, by this time of year, the plants would be robust and full

[13:51]

and they look pretty whizzy. Expectation. Based on last year and the year before and the year before that. Querying over why did this happen? What's wrong? And then when I just relaxed and was able to enjoy the one bloom that's out there that's such an extraordinary color and refinement, what blooped up was, oh, frost. We cut the plants back a little too early and the frost hit the new growth, slowed them down.

[14:55]

Oh, frost. Is it possible that we'll have one brief Siberian iris bloom that we can enjoy? For any of us who've grown up in a family system where one of the things we learned was at all costs be in control. My mother, who had a very difficult life and suffered a lot, her coping strategy was to control everything all the time.

[16:09]

So when she would encounter the experience of not being able to control something or someone or some situation, her suffering was enormous. I remember the day when I was I suppose I was 21, maybe 20, yeah, 21, 22 maybe. I had finished school and gotten a job in San Francisco and got my first paycheck which allowed me to pay my share of the rent for an apartment that a friend of mine and I had rented. So one Friday afternoon I borrowed my friend's car and went home and quietly and discreetly put my stuff in the car and after dinner said to my mother and stepfather, goodbye, I'm moving to San Francisco.

[17:26]

Knowing that if my mother had any more notice than that, I'd be in big trouble. And for the next three or four months, she called me every day, hollering that the moving van would be there soon to get all my stuff and move me back home where I belonged. But of course, it didn't work. And she suffered a lot. in the last decade of her life, the realm in which she could control things got smaller and smaller and smaller and boiled down to her hiding her precious styrofoam cup in her blouse.

[18:39]

So that that habit, that conditioning of controlling and clinging got stronger and stronger and stronger. I learned an enormous amount watching that cluster of reactions for her. the truth of the Buddhist teachings about opening up to everything changes, nothing remains the same. Opening up to uncertainty. Opening up to the truth of

[19:47]

a disciple of Buddha does not take what is not given, which of course leads in time to the experience that it isn't even possible to do. When one sees that, giving up trying to take what is not given becomes quite easy, actually. I think that we need to be prepared to encounter places in our lives, in our experience, where this knowing, and in a certain way trusting the fact of uncertainty, that we're going to run into, no, we're going to run into

[20:59]

not in this case, not in this situation, not in this relationship, that we'll run into that no that comes from our conditioning so that we will not be surprised. I think I've mentioned before, the last time I saw Tenzin Pomo, after she'd done a teaching here, and we said goodbye at the gate, and she got in the car and drove off. And it was very clear to me that she had, as she got into the car and turned to go out the driveway, that the connection that I had felt with her and that I sensed was mutual. in terms of some expectation of we'll write, we'll be in touch, we'll see each other again.

[22:07]

No. Rising and falling, rising and falling. And yet that experience of connection that I had with her has not in any way been diminished. And it's quite likely that we will not see each other again. Oh. Maybe that doesn't fit whatever we grew up with as a description about how things work. What does it mean to make a commitment to another person that takes into account uncertainty, that takes into account that much as we in the moment want to commit ourselves to loving this person every day fully, madly, even loving has the mark of impermanence.

[23:27]

So then, how does knowing that influence our being able to make some commitment to a process, to a relationship? Challenging. Because the very occasion of relationship can be the place where we have a lot of old stories and thoughts about forever. I think it's why when we consider those who are dear to us and everything we love is of the nature to change. There is no way to avoid being separated from them. Has a lot of punch for most of us much of the time.

[24:46]

And yet when I really know that, not again, not intellectually, but more corporeally, I go for broke moment by moment. So this sweet and wonderful paradox is that our lives may be rich and full and abundant in direct relationship to our giving up certainty, our giving up being caught with expectations. As any of you who have worked with the habit of expectation, the trick is to notice when one has an expectation.

[26:17]

And most of the time that means noticing after the fact. But if I'm willing to notice after the fact, without judging, without reacting to the fact that I had an expectation, I'm able to begin to notice expectation a little bit closer and closer and closer and closer to that moment of expectation arising in the moment. I so appreciate the work that Roger Fisher and Bob Urey and the people who've studied with them over the years. The emphasis, the articulation, the unpacking, if you will, of understanding process over against outcome.

[27:23]

Because that's, of course, what I'm talking about. It is what I'm talking about. So that's what I have to bring up this morning. I wonder if any of you have something you want to bring up on this topic or otherwise. Well, I noticed earlier in your lecture

[28:33]

advanced before that if suffering is the word suffering has Latin roots the equivalent word pulling on the Germanic sources contribute to modern spoken American would be undergoing so the first noble truth is all life is undergoing So I can undergo a relaxing massage. I can suffer a relaxing massage. I can undergo or suffer a delicious dinner. I can undergo or suffer the experience of the sun on my back. Experiences which conventionally are esteemed, enjoyable, pleasurable. are nevertheless instances of undergoing occasions of suffering.

[29:50]

We just don't think about them. The word suffering has a very strong negative connotation. It refers to what is not pleasant. And yet that's just a spoon we bring to it. Well, I think there's another way of understanding suffering in the context of the Four Noble Truths, which is as the realm, not of direct experience, but our reaction to direct experience. And in the examples that you give, the enjoyment may be part of the building blocks for expectation, for grasping, for clinging, for attachment.

[30:55]

Yeah. What puts me in mind of my deferred wood carving project, I had two boards, and on the first one carved nothing. And there were a couple of uneven chains, so the second one hangs at an angle per extra. Nothing extra. That's what that pile of rusty chain is threatening. Because the reaction is what's extra. Yes. Yes. Well you know what keeps coming up for me is the promise or the possibility of lightness. The lightness of being. That is one of the characteristics anyway of presence.

[32:04]

But for many of us, much of the time, we're just too scared to risk walking out the gate with nothing in our hands. Many years ago, Harry Roberts, who I think most of you know about, Harry and his fifth wife, decided to see if they could feed themselves by just living off the land for a year, which they did quite well. They were up in Sonoma County where at the time there were lots of old apple orchards, not all of them tended. a number of them not any longer being tended commercially.

[33:15]

So they gathered lots of fallen fruit of one kind or another and they were both pretty good at canning and preserving and bartering. I'll give you, you know, a case of canned applesauce for a salmon, which then Harry would smoke preserve. And according to both Harry and his fifth wife, they actually ate quite well. And I remember one time when we went camping and we didn't take any food with us. There were 12 of us with Harry for a weekend. Took no food. We went up to a place where we sometimes camped up in Gualala. And we did take some big, long, strong ropes.

[34:21]

And across from our campsite on the bluff overlooking the ocean was a wonderful stand of Brodea. So we dug up Brodea bulbs and roasted them. There was some miner's lettuce, which we made into a salad. And we had pretty short sticks with little pieces of pretty stiff wire that we lashed to the sticks with little hooks on them. And we did poke pole fishing. Lowered ourselves with ropes down to the cove where there was a lot of rocky tidal area with a lot of Critters, different kinds of fish that live in that kind of situation. We did just fine. Nobody starved. Quite the opposite.

[35:23]

But of course, as Harry said, you have to be willing to eat the same thing every day for quite a while. because you're not going to the supermarket and choosing what you'd like to eat. So what arises when you think about living with the foundation of your life being uncertainty? I was going to say, I've been working on a little bit of expectation. And I'm curious about the expectation of forming the action just before it. I'm curious about expectation and forming the action just before it, like lowering yourself on the rope.

[36:33]

Do you lower yourself on the rope in expectation of getting a fish? Something happened to me a couple weeks ago. I pulled up to the toll plazas on the Bay Bridge, and as I pulled up, all the lights turned red. And I was past the point of being able to change lanes anyway. Often, if you pull up, the light turns red. It means the guy's gone to lunch or something. But all of them turned red. Immediately I was aware, first I thought of a terrorist attack or some threat or something, but then I happened to be the first one in line that I was talking to, the toll taker, and he didn't know what was going on either. And I was really aware of the expectation that when I pull up to that boat, that I'm going to get across the bridge.

[37:34]

And I watched it each time after that, It turned out they were transporting prisoners and there were just close to a dozen CHP cars and black vans that made a caravan across in the bus lane and then we were allowed to go and they got almost to the island. Even after that, I find myself paying my toll and then thinking, well, I made it as far as the island, you know, and I'd still be in little smaller pieces of expectation that I was gonna get across. And I've been just watching that with many other things in my life, and it's pretty interesting. Yeah. Extremely informative. Right. Because, of course, then what we begin to have access to is all of the cluster of expectations

[38:35]

that lead us to a kind of sleepiness. I think one of the reasons that Dharma practice goes well in very small situations is because you don't get the kind of buildup of collective expectation that comes with institutionalizing the whole thing. It's tricky, very tricky. I was listening to your story about expecting that you're going to find enough to eat or that you're not going to find enough to eat.

[39:55]

I can't imagine being in that situation with somebody who's knowledgeable without carrying some expectation. Well, you know, I have wondered if Harry was alive today and was living up in Grayton and doing what he did, I don't know, 30 years ago, would it still be possible? Because that whole environment has changed a lot. You know, pretty much all there is these days is vineyards. So for me, that experience with Harry and listening to him talk about the year that he and Esther lived off the land was a lot based, I realized that a lot of it had to do with his knowing where he was, his knowing the landscape of Northern California from the coast,

[41:20]

Coast Range over to the coast, not just in his lifetime, but in the lifetime of the Coast Indians who he was part of and trained by, about how to do just that. And he was at a kind of tail end of an era where that was still possible. You know, one of the things that was so powerful for me in seeing Salgado's photographs when they were up at the museum in Berkeley, is he's photographing what has happened around the world with the biggest number of people in migration from their homeland ever in the history of human beings. And the kind of disruption because of wars, drought, all kinds of things.

[42:25]

So, yeah, how do you take what I'm talking about in the context of the world that we actually live in and the planet that we live with today? What's possible? And of course, I think for a lot of people there's a certain level of uncertainty that comes particularly with war that leaves people paralyzed. It's a kind of a sense of uncertainty that's so suffused with fear that one still is just caught in more reactivity. So this possibility for mind training in the world we live in is not easy. I don't know that it ever has been, but I think that there are challenges because of what's happening to our world right now that make this path difficult.

[43:36]

You didn't flounder around there in my peripheral vision which is questionable this morning. I've been noticing lately in the midst of working in the spring garden and in the midst of a remodel how many times I'm saying this is going to be And, um... What do you mean? I don't understand. This is going to be... Well, look at a plant that I've put into a corner and say, this is going to be quite large and fill in this corner. And walk up onto the second floor and say, this is going to be Galen's room. This is going to be my studio. This is going to be Jim's studio. There's going to be a skylight here.

[44:57]

There's going to be the heat and air conditioning here and here and here. So the number of times I've been describing what's going to be has gotten my attention. And I appreciate your framing the uncertainty as in impermanent practices. Well, and to consider the possibility to really just allow ourselves to sit with, and what does it mean to have uncertainty as the foundation of your spiritual life? Now, I think it's very important to keep in mind that if there's too much uncertainty about where is the next meal coming from, where am I going to sleep at night, do I have enough clothes,

[46:00]

my ability to have a spiritual life is compromised. I see this with people in the various study groups who are working too much or don't have a job, and the ability to sustain a spiritual life and spiritual practice is significantly compromised. So, you know, the challenge then is, is this itch. How to have my life arranged so there's, you know, what Allouche would call sufficient, but not feed my condition.

[47:02]

Maybe, maybe it'll work. So, I mean, you know, the whole thing about remodeling and there are plans about what it's gonna look like that helps the carpenters get from here to there, et cetera. And, you know, all of that has to do with organizing your physical life and your home life in a certain way. I mean, there are all kinds of things that we do with some plan for how it's going to be. You know, if you put in, like I just put in a plant, a viburnum, and I realized, I better go look up and see how big that plant gets. Well, 15 feet tall and 15 feet wide, and I went out there with a tape measure and I thought, well, is it skillfully planted from the standpoint of its nature? Now, that along with that, you know, we may get a hard frost and the whole thing will die.

[48:07]

Right? I think what I was noticing is that so much of my attention was going toward what was going to be and I realized I'm also very much enjoying the process. And I'm more likely to enjoy the process when my attention is on what happened today while I was at work, rather than when this room is all done, it's going to look like this. Because I think the process of construction is quite fascinating. You are preaching to the choir. Well, and think about the function or impact of expectation at work when you start thinking about all the things that could happen with all the different people in your work environment and, you know, like worst case scenario and you get so freaked out that you want to run and hide

[49:30]

quit your job and you know. Yeah, there's that too. So there are circumstances where thinking about what it's going to be like next week or next year can trigger or be the terrain of a reactive pattern. And the more we allow ourselves the experience of being with the process today, the more that becomes a possibility in all the different aspects of our lives, including our spiritual life. Yes? I want to pick up on the uncertainty in the time of war and stuff like that, since it's so much in the news.

[50:34]

And I guess I'm finding myself feeling very confused. And, you know, the particular events in Israel and Israelis and Palestinians actually don't affect me directly a whole lot. that I worry that it might, the repercussions. What if they cut off all our oil and I can't drive any car anymore? So then I say, oh, that's not a very noble thought. And you should be worrying about something better than that. Then I think about, how can you hear this expression, You know, everybody fundamentally wants to be happy and they try to find their way to do that. And then you look at what everybody does in the world and try to interpret it through that life.

[51:37]

So it's not so much that they're necessarily good or bad, but they may be skillful or unskillful in how they try to be happy. And then I look at this situation and it doesn't compute. And then I think, well, maybe the best thing to do over again in that territory. And so it's just, then I say, well, how can I, you know, how can I skillfully relate to this? You know, I'm not directly involved, but it's part of my world. What can I... I had a conversation with Joanna Macy about just this a couple weeks ago. And she said, well, it looks like the Palestinians and the Israelis are deeply committed to killing each other until they're all dead. That's the track that seems to be going here. What helps me is to, when I can get access to something where I can read a description of particular people or particular family in these situations.

[52:53]

What I think we're looking at is how hatred can be sustained and intensified and grow. Fear and hatred. So I come back to how can I take into account the consequences of harboring ill will and are there occasions in my interactions with others where I can commit myself to the dismantling of what breeds ill will. in me when I think about it.

[54:07]

Yeah. Yesterday or the day before on the editorial page, there was a piece written by Danny Pearl's widow, which I found quite interesting and quite moving. Her ability in this piece to express herself without generalizing about Muslims or about the Pakistanis, but to stay focused on her actual experience living there. How can each of us learn from what's going on in the world in a way that pertains to what's going on in my daily life?

[55:15]

I mean, what would happen if we were cut off from Middle Eastern oil? We might try conservation. God forbid. There are other alternatives to drilling for oil in Alaska or the Rockies or, you know, whatever the latest idea is. Gotta have our oil. It's akin to gotta have our butter. I think we have to be very careful not to get caught with what is inaccurate, what is propaganda, what is generalizing, what is demonizing someone or some group of people.

[56:20]

There's a woman, young woman, whose father was shot by a Palestinian when he was a tourist in Israel. Her father survived and the young man who shot him is in prison. And she tracked down the family. She started a correspondence with this young man and then subsequently met the family, subsequently met him. Her whole process, she's apparently now written a book about or is writing a book about what happened. But I heard an interview in which she talked about her experience and the process of it. And then her father was interviewed. And her father was incredibly reactive and kind of frozen in a position. And what was striking to me was how much

[57:33]

She didn't know what the outcome was going to be. She didn't have a plan. She started and just took one step and let the next step be informed by this step. And from that standpoint, her experience and what shifted in her with the man who shot her father and with his family, I think is worth considering. Okay, with the uncertainty of meeting again, I certainly hope we will. It's nice to see you all. Take good care of yourselves. I'll see you in the driveway. It was really cranky and The third time they came to see me, there was all this we business again.

[58:39]

And I said, I don't think you should get married until you can find a way to speak together about your individual experience. It's too merged. And in any case, I'm not willing to do the ceremony." So they went to England where they were going to get to live, unmarried, but by this time the cute bride-to-be decided, maybe we won't get married, maybe we'll just live together for a while and see what happens. And six weeks later she came back home and said, Too much we. And again, you know, one can develop habits and not quite realize what the habits are.

[59:57]

But if any of you thinks about what it's like to be on the receiving end of being spoken to about in what I'm calling use statements, maybe that's okay. But my experience with use statements has been pretty consistently unhappy. Much to my delight, Bill has been very happy not to engage in we, and I've struggled to not engage in we either. So he talks about his experience and I talk about my experience and various and sundry extended family members want to tear their hair out because they can't get either one of us to express what the other one is thinking.

[61:01]

You have to go ask. him, you know. Now, let me make a suggestion, however, in the spirit of not training someone else's mind stream. You stop talking to me about you. You're just engaging in you statements back. One possibility in changing one's experience of being on the receiving end of a youth statement is by listening to what the person is saying as telling you about what is important to them, what matters to them, what they are concerned about, what they are afraid of. 98% of what any of us says is a statement about ourselves. What the self describes, describes the self.

[62:02]

So if we listen from that perspective, we don't have to go to this when we're on the receiving end of a you statement, because what we're hearing is the person telling me about what's up for them, even if it's with a lot of heat. So the 98% rule becomes a kind of guideline for cultivating our capacity for listening. And if I reflect back, if I respond, in terms of Oh, what you're telling me suggests that you're having a hard time with such and such. I can do the reflective listening back with where I'm acknowledging what I'm hearing this person is telling me about what they're upset about or what they would like to have differently or whatever.

[63:09]

A kind of active listening. But for any of us who have as conditioning defensiveness, the 98% rule will change your life. That's a generalization. That has certainly been my experience. Almost like going over and turning a light switch on. That immediately. To such a striking degree, I'm still impressed, yes. Can you specifically say what the 98% rule is? 98% of what any of us says is a statement about ourselves. So if I listen to what someone is telling me from that perspective,

[64:13]

what I'm hearing, even if it's lots of you statements. You make me so angry and you always are late and you're just not treating me right and, you know, this person is feeling like I don't care about them or respect them or whatever. They're feeling disregarded. When I hear the person telling me about what's up for them, I'm not, there's no, there's no territory for arguing. They're just, they're telling me what their experience is. It's not about right and wrong. Somebody's telling me, this is hard for me. I don't like this. This is the way I want it. I want to feel listened to. I want to feel like you care about me enough to show up for our appointment on time. Well, I'm only five minutes late, but you're always five minutes late.

[65:16]

It's those you always and you never statements we get cooked. And the 98% rule can kind of open up a landscape pretty dramatically. Yeah. It would be helpful for me if you could give an example of an answer. Maybe again, I think you did one, but how to respond to something like that. Well, if I'm really hearing the person telling me about what's upsetting for them or what's hard for them, and I simply reflect that back to them, what I've heard, that's all. So, for instance, saying, I understand or I hear that you're upset about my lateness, just kind of I hear you telling me that you feel disregarded, that you feel like I don't take our date seriously. Thank you.

[66:20]

Yeah. Isn't that a generalization of judgment? Do you really hear that, necessarily? I don't say it unless I heard it. Unless I heard the person say that. I would never say, back to the person something I didn't actually hear them telling me. That's what they're saying when you're always late. A statement that says you always... You're always late and what I'm hearing is you feel, you don't, you feel like I'm not treating you properly because I'm late. Is that right? And by saying it back, the person can say, no, that's not quite what I mean. But it means then we're talking about the person's experience. They're not lobbing a lot of blaming onto me. I mean, it could be something as simple as that that person is not happy that I'm always late.

[67:27]

Yeah. Yes. So I'm wondering if the response, because I have a situation that just exactly is bothering me about that. I mean, the exact same theory. And I'm just wondering if that's not just jumping to a conclusion that's not necessarily there. I don't mean to suggest that. Okay, that's what I heard. No, I don't mean to suggest that. If somebody says, you're always late, they're telling me that that's their experience. Okay, I got that. But to jump from, you're always late, and you don't care about me, to me it feels like a jump. To say that, you know, to say this is what I hear. Well, often when somebody

[68:29]

is complaining about my behavior, what they're really telling me is they don't feel like I'm treating them the way they want me to. And all I have to do is be open to hearing, well, help me understand how you'd like me to treat you. I care about you, and I want to treat you well, but I need you to help me know what that looks like for you. That's a loser. Well, but, you know, OK. But what I'm suggesting is what the person is saying in the you statement is not really about me. It's about their experience. And if that's what I'm listening to, then I can stay present with them without getting defensive or feeling hurt or taking it all personally, etc. OK. You know, the Bette Midler joke. Enough about you, let's talk about me.

[69:33]

No, enough about me, let's talk about you. What do you think about me? Yes, one more and then we need to close. I'm just curious, the number 98, is that just something from your experience that you arrived at the number? Well, often, if somebody says something to me, you know, there may be one or two percent that's an accurate description about my behavior, but mostly, the big piece of what is being expressed is about the person's experience. I just wanted to know if it came from your experience. It could be 99 percent, 99 and a half, 97. Well, I've been using 98% for so many years. I like it. Yeah. All right. Now, I saw a certain look of aghast when I said we wouldn't meet next week, but if you read your announcement, it said there would be no meeting on the 17th.

[70:42]

But we will have eight meetings. Because this is a big, fat month. So, that's why I gave you all that homework. So we will meet, not next week, but the week following. Okay? Is there a way to get tapes that we missed last week? Yes, there is. Nancy has one tape, yes. And please do not copy them. And I would like them back. Okay, great. Thanks a lot. Thank you. Take good care of yourselves and listen. Okay, bye.

[71:24]

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