Last week I told the story, the myth of Eros and Psyche. And the story is about, in one sense the story is about a way that the psyche can be, can live in union with love, but not being able to see or grasp in a certain way the love that it's united with, the eros which the psyche is married to.

[01:11]

So there has occurred in this story through various dynamic promptings a kind of attempt to grasp, to have a kind of knowing which is different from the kind of knowing or different from the kind of awareness where we know without separating in the knowing. So the psyche, the psyche is, is knowing love, but we're not able to separate from love and know love in the way that you'd know it if you could put it over there.

[02:27]

put it over there separate and then know it. It's a different way of knowing it. And that way of knowing is the kind of knowing that we ordinarily call conscious awareness. where we're experiencing the minds grasping onto objects, conceptual objects. And it's a kind of knowing where you know something that's over there on its own, separate from the knowing, the object. known or the object perceived is separate from the process or from the perceiving subject. That's a certain kind of knowing which I think we're most familiar with. But predating, in a sense, maybe evolutionarily and also in the story, predating that is

[03:39]

without having the fun of the thing being over there and without being able to grasp it because it's not over there to be grasped. So in the story she she brings a oil lamp over to see she's known she, the psyche, has known love in the dark. Now she's going to know love with the light, and with the aid of the light, she'll be able to see him over there. See, before that, she only knew him up here, in her face, so to speak. She only knew him when he was touching her. That's how she knew him. And that was fine with her. But then she thought, maybe it would be nice to see what he looked like. like to see him over there.

[04:42]

So as soon as she saw him over there, she lost him over here. Then he went away, so he couldn't touch her anymore. But at least she gets to see him. And although in one sense it's the latest development, it's the latest major development one of the later, anyway, maybe the latest development is enlightenment, but then that development was fairly recent as far as we know. And so it's a late development, it's a new development, it's kind of an advancement in a sense, but it's also in a sense superficial. More basic in a certain way and also more primitive and also earlier is this kind of knowing There's awareness, but there's no way to differentiate and make the object of awareness over there.

[05:53]

And that's the level that we talked about that goes on in sense consciousness. So there's a sense of, there actually is an awareness of physical stimulation, physical sensation. It's direct, but it's not fully realized. The sense of separation is potential. It's not fully realized, the sense of separation. And this potential sense of separation or this potential sense of duality is in some sense... I don't want to say innate, but I would say congenital or... Yeah, innate's okay.

[07:10]

Innate means natal. It's born with. this potential sense of separation is innate to the physical conditions for the arising of sensory awareness. Because there's these different qualities of materiality interacting as the arising of sense consciousness. somehow nature lets itself on some very primitive level be differentiated. Different types of materiality, this organic type, the responsive type, and the inorganic type, which is also responsive but not the same way that the organic is.

[08:13]

And the organic and the inorganic interacting gives rise to consciousness. And then, when we have consciousness, then kind of like in the consciousness there is like a ghost, or a ghost or something, this basic physical situation which gave rise to consciousness from the first place. And that ghost is some kind of like an afterimage maybe, you could say, of that physical situation. Namely, now that we have consciousness, it's direct sensory awareness, but in that consciousness now is the ability to have a kind of like an image of this separation.

[09:19]

And then the mind can feel separate from itself. So psyche can know itself but be separate from itself. And then psyche can grasp itself. So these are like at two kinds of consciousness. Direct sensory consciousness, direct sensory awareness, and direct spiritual awareness. Both are mind, but one is mind consciousness, consciousness of itself. In order to be conscious of itself, it has to split itself into subject and object. And consciousness being aware of the which gave rise to it, which are physical.

[10:23]

And the physicality, being dual, also depends on something. And what it depends on is, or the fact that it depends on things is its most basic nature. So this duality of materiality, which is the rising of consciousness, consciousness is dependent on the materiality, and the difference between the materiality is necessary for the consciousness, but also the difference in the materiality isn't really there before the consciousness is born of that difference. And also the difference between them on each other in order to be different. So the condition, the basic situation there is that this whole setup is conditional and isn't really anything substantial.

[11:32]

So the mind that's, the consciousness that's born is born, has no substantial base. And although it has no, and having no substantial base, it can give rise to this amazing almost like impossibility, namely two things which depend on each other being different, like nonsense in a way. But because it's insubstantial, nonsense can arise. And based on this nonsense, there's life. Life is based in some sense on nonsense. And then this nonsense, which is the baselessness of the arising of consciousness, this baseless nonsense, which gives rise to consciousness, then is reenacted within consciousness to create another dependently arisen sense that consciousness is also separate from itself and can grasp itself.

[12:48]

Okay? That's kind of, what do you call it, a little bit difficult to understand, but it's on tape. Yes, Nareed? I had an interesting moment in the meditation where I was trying to pay attention to my breathing, which is a big thing, and it does fine when I'm looking at it. When I was paying attention to it, I was changing. Even if I didn't really want to change, I had my consciousness there. All of a sudden, it started to be more regulated, and it started to, I don't know, it was like for about one, two, three, four kinds. And I really wanted, I wanted just to be a result and just be to observe it without anything to it. And finally I realized that the only time I could do it was being very gentle, just very gentle.

[13:57]

So, also, including our consciousness, we will tend to change it. Just be very gentle with this little thing. Yeah, all this study, being very gentle, really helps to understand how this all works. as you're sitting here please be very gentle in other words don't try too hard to grasp what's being said here then your forehead will relax you don't have to get this it's on tape but before you ask more questions I want to also say that I'm talking now about consciousness, I'm trying to give you a feeling for consciousness, and I'm not so much talking yet about the contents of consciousness.

[14:59]

Mind consciousness, And even sense consciousness, they do not arise all by themselves. They arise with various contents and various functions. But I'm not talking about them so much. I'm more trying to emphasize the nature of . And I'd like to also mention, just to sort of set the table, and that is that there is this proposal that there's a level of consciousness that's fairly steady. Sometimes they call it an unconscious continuity. And it's called in Sanskrit or Pali, it's called bhavagra. And bhava means, you know, being. And I don't know what the... Is it kind of like a continuous or a continuity, a kind of conscious continuity?

[16:08]

And I think, you know, in terms of my discussions with you, I think what's closest to that is sense consciousness. that there's ongoing level of sense consciousness pretty much unstopped all the time. Now, some scientific research might refute this, but in other words, I'm suggesting that it might be possible to turn off a person's conceptual mind and they might be able to continue to, you might be able to continue to, and you might be able to test this with a certain scientific measurement devices, be responding at a at a, for example, eye consciousness level or ear consciousness level or nose consciousness level. In other words, certain kinds of behaviors could be performed based on ear consciousness even though the mind consciousness wasn't operating.

[17:19]

And so that might be going on steadily. And then what sometimes happens, happens a lot, but what sometimes happens is what we call this conceptual consciousness, which knows what we call thoughts. But I think concepts is a better word for it. which knows concepts. Like, for example, although there might be actually a sense, a conscious awareness of being stimulated by electromagnetic radiation of a certain wavelength, which we connect with the experience of blue, you can respond to that level of radiation without having the word blue. Those are three words for blue.

[18:28]

What is it in French, blue? Blue. What is it in Chinese? Anyway, we can do these things without having a concept for them. But also we can have an experience of them with the concept of them too. So those kinds of experiences happen too. They arise and cease. But sometimes there's a space between them. And the space between them is also something we can have a concept for. So we can experience blue arising and ceasing. red arising and ceasing, a face arising and ceasing. These are thoughts, though, which we see.

[19:30]

Ongoingly, though, there's an ongoing direct sense experience that's going on underneath it. If we try, for example, and the space between these concepts, which is, I think, another concept, is sometimes proposed as a very beneficial place to look. So, for example, also there's a concept of the breath, the breath, you know, getting some breath and then losing some breath, like inhalation and exhalation. And then there's sometimes people say there's a space between the inhalation and the exhalation and even more of a space maybe between the exhalation and the inhalation. There's a gap there. And you don't have your usual word for that. And some people say that that's a gate or a door for you to be able to see down into this other layer, this more subtle layer, this more physical layer.

[20:42]

of a direct experience. However, if you try to see it, try to grasp it, then you try to make it into a concept, so then you eliminate the space. So you have a concept which makes us... you can be aware of this concept or you have a thought and you grasp that thought And then there's a little space between this thought and the next one that comes up. If you get it, then what you do is you make that into a concept. And then you make that gap into another event. But still, between the previous event and when you tried to make that gap into an event, there was another space. Those spaces are portals of reunion or ways to get back to that place where Amor and Psyche are together, but she doesn't know who he is.

[21:55]

She doesn't know who he is, but she doesn't know who he is as something over there called my hubby. There he is. Isn't he cute? She doesn't know him that way. She knows him this up-close way, which is fine, but you can't write home about that guy. Another thing about consciousness is that the interplay between these two levels creates a sense which is experienced conceptually of flowing. I don't remember this story exactly, but some, what's his name, Achan Shah, I think he's a Thai teacher, isn't he Thai?

[23:03]

In the later part of his life he played this game, I think he asked this question, I don't remember exactly, but something like I don't know, I'll just do this. This doesn't quite work, but I'll just do this. What kind of water, when is water still? In a lake, right? It can be still, right? When is water flowing? In a river, right? And so what is both or you can say what is still? What kind of water is still? Lake water. What kind of water is flowing? River water. What kind of water is both still and flowing? Mind water. Consciousness is actually both still and flowing.

[24:09]

Consciousness, in order to happen, has to be still. And it's still at the direct sensory level, it's still. But the interplay between the two creates a sense of flowing, so it's always flowing, changing very fast. But it's not just a change, there's a sense of flow. The sense of flow has to do, I think, something to do with the fact that there's continuity and change. The interplay between this continuity of direct experience and the coming and going of conceptual experience creates a sense of flow. Say it again. Well, that's part of the interchange.

[25:15]

That somehow direct experience concepts. That's what I meant by like a ghost. Concepts are like ghosts or after images. The sense of separation is like an after image of that duality between the two kinds of physicality that are the base, that are the condition for consciousness. Is that clear? The organ and the field give rise to the consciousness. Consciousness, organ, and field arise together, and there's an after image of that. in the consciousness. It's that the consciousness remembers its birth. Does that make sense? Consciousness is born of this interaction, and it kind of remembers, where did I come from? Oh yeah, I came from some kind of duality, some kind of separation. I'm born of separation.

[26:19]

A little kind of like afterthought or afterimage of its birth is now resonating subtly in the consciousness. So in the consciousness he uses that to create now a sense of that same kind of duality going on in itself. So then there's a direct experience and this consciousness which arose through direct experience now has this kind of ghost or shade or after-image of its birth, and based on that, conceptual consciousness is possible. Okay? So this direct experience is converted into conceptual experience, but the conceptual experience it's converted into is primarily based on this direct experience. But it's a conceptual version of it. It's a more subtle version of it.

[27:22]

and in some sense, one level more of delusion. Because the first level is kind of, in some sense, doesn't make any sense. Do you understand how it doesn't make sense? It makes sense because two things, neither one would be what they are without the other. seem to be different. Two kinds of materiality. They're both materiality. They live in the same universe, in the same neighborhood. And somehow, this sense or this nonsense that they're two different things. And therefore, they're two and they're different. Of course, if they were two and they were the same, that would even be more nonsensical. So slightly less than that, they're two and they're different. This is allowed in this universe.

[28:26]

And based on this kind of contradiction or nonsense, consciousness is born. Consciousness is born of this kind of nonsense. And also, both of these, the difference between them is not substantial because is conditional. So consciousness doesn't have a real solid base And the unsolid conditional dose it has is also shot through with inconsistency. This then is reenacted in memory or inherited into the mind consciousness and then becomes a basis within mind of splitting the mind now. So the material world kind of splits itself and creates consciousness. And then consciousness uses that same paradigm to split itself and create another kind of consciousness. So that's how direct experience can evolve or be converted into conceptual experience. And this conceptual experience can also now go like, it can go like, born, die, [...] but there's nothing like that going on at the direct experience.

[29:39]

Just doesn't know how to do birth and death. Doesn't have the conceptual equipment to have birth and death. No birth and death. There. Okay? But up here we have birth and death, birth and death, and then I have continuity and flow and suffering and attachment because there's stuff out there you can attach to. And there's you, you get to be finally a you that can attach to him and all that. So we can build that all up later, the whole universe of self and other and everything. is dualistic, based on a kind of ignorance and flowing. And it's sinful in the sense that sin or to split.

[30:41]

So there's a basic sin even in the birth of direct experience. There's a sin there because the physical world has been sundered to a certain extent. So the most basic and primitive direct experience still has a little bit of sin in it. And then that sin is amplified into mind. But, on the other hand, sin has certain advantages because based on sin, now we can have something. Direct sense experience doesn't have anything. It's just like life, [...] life. But nobody, this life doesn't have anything, doesn't get anything, doesn't lose anything. It's just life, life, life. All we've got maybe is a little bit of duality, you know. But the next level, now we can really amplify that duality and the mind can jump from object to object, from graspable thing to graspable thing to graspable thing. But in order to go from graspable thing to ungraspable thing, there's a little moment there of letting go.

[31:49]

a little moment of letting go, and that's... I just want to mention that to you for future reference, that there's a letting go. In other words, this impermanence involves that you do let go on a regular basis. You actually are free. Even in this dualistic scheme, you actually do let go and get set free from your clinging. There is a break there. Sometimes it's very short, though, usually. And once again, if you try to see it, if you want to see it, the wish to see it is to wish to make it into something you can see and grasp, and then you lose it. You have to look out of the corner of your eye, so to speak. And I'll talk to you later about how to do that. Your question, how many times? Okay. So you understand what I've said so far? It's possible that you do. But you went to the bathroom, so you missed something.

[32:53]

Can you repeat? Yes. I think you said that the conceptual consciousness is subtler than the direct consciousness. I was surprised. I would think that the direct consciousness... Well, maybe I'd take back subtler then. But, you know, what I mean is, in some sense, in a way... even though it's the place where graspable things are being created. So in a way it's more gross, but in some ways it's more subtle in the sense of the way it creates ignorance. It can create a more subtle ignorance than the other one can. In that sense, in the ignorance department, it's more subtle.

[33:58]

In the direct experience, it's so gross that it kind of alienates us from direct experience. Is that all you want to know? No, I was wondering, like, in direct experience, is there grasping? Or the moment that you grasp, it becomes grasping? Direct experience, there's almost, you know, the grasping is more subtle, I think, because there isn't a clear sense of this, like, there isn't a sense of a subject, a grasping subject and a grasped object. It's more, it's actually more on the level of at the direct experience level that there's some division and then awareness arises from that division. So it's a kind of like a sinful or a thundered consciousness. It's a dualistic consciousness already, but it's not really conceptual.

[35:00]

Grasping is not grasping at objects, of conceptual objects. So it's more like consciousness arises from the interaction and that's it. The other one actually, the other consciousness too, is the arising from the interaction and that's it. It is the arising of a consciousness which thinks there's more to itself than just that. It thinks there's a subjective awareness of something over there which is outside itself. So is that the end of the story? Which story? The experience? No. The next phase of the story is the story of enlightenment. Pardon? We should get to that? Yeah, we will.

[36:01]

That's the rest of the story sheet. That's part of the story of how Psyche gets back together with Eros. Aphrodite gives her these three tasks and I told you two of them. Remember what the two I told you were? One was to clean the golden fleece from these rams and the other was I think to separate different kinds of big pile of different kinds of seeds like sesame seeds and mustard seeds or something to separate them. Was there two kinds of seeds? Does anybody remember? And there's a third one, I think, is to collect certain kind of water, but I don't exactly remember what the kinds of water were. I think the water was in some difficult to reach spot. So in each case, so this is where practice starts, to do these tasks. And I think if you look at these stories, you can see something about our practice.

[37:05]

And after finishing this practice, we get reunited with this direct experience level. But more than that, as I was saying last week, you don't just go back to the realm of direct experience. If you try to go back to the realm of direct experience, that would turn into psychosis. You can't go back to an earlier evolutionary stage. You have to still live with this consciousness once psyche has found out looks like over there in the light she never can forget without becoming psychotic but what we can do is we can study this whole process and achieve reunion and also become even knowledgeable about what exists before the original union In other words, we can become in touch with the source, not the source exactly, but the dependent core arising of direct experience and the dependent core arising of conceptual experience.

[38:24]

So we can see emptiness in both levels. And emptiness is always there making possible the creation of both these levels of consciousness. and that's that's the truth which predates or not exactly predates but makes possible this these two kinds of illusions these two kinds of consciousness it makes it possible But in addition, in order for them to arise, there has to be ignorance of emptiness in order for them to arise. So consciousness, if consciousness, if awareness was too aware of how the sense faculties or the sense organs were interdependent with the sense fields, it wouldn't, consciousness couldn't arise from that interaction.

[39:30]

because he would just keep seeing the emptiness. He would just keep seeing no eyes, no ears, no nose, no tongue, and also no color, no spells, no touch, no taste. So he wouldn't get anything. But emptiness also allows ignorance, which is to ignore this interdependence and then you get consciousness. Consciousness can be used to study the process of ignorance and see again, realize again the emptiness which made possible the process of ignorance. Emptiness makes possible ignorance and emptiness makes possible ignorance. I have a question about ignorance due to what I was curious about. On one hand, I can see where acorns have been constantly created.

[40:36]

But on the other hand, it totally seems to me that acorns, it's a constant, almost a constant state. It's a constant state, almost a constant state? I mean, when you have, as you say, the acorns, in the direct experience or the awareness, you know, create this, you know, this consciousness and direct experience. There's a matrix already there, right? Yeah. Ignorance is already there. And thanks to ignorance, we can have something happening. Thank you, ignorance. Pardon? Then whatever is being created, whatever further things are being created, is that not from that field of ignorance that is already existing?

[41:43]

Oh, no. Because the already existing thing is an ignorance thing. Okay? It's not already existing, but ignorance thinks it is. Ignorance thinks that the stuff that it creates... First of all, ignorance doesn't really see the stuff it creates. If you see how things are created, ignorance is undermined significantly. Okay? can come up with is not only ignorance can sponsor the arising of even direct experience, but ignorance also sponsors the next level where we come up with ideas like it's already been there for quite a while, permanence, and things like that. These are the children of ignorance. and say things about itself, about how long it's been there or not been there.

[42:44]

Ignorance can say, I've been here a really short time. Ignorance can sponsor, I've been here a long time. Ignorance can sponsor, I just was here for a little while and I left. Ignorance can sponsor, I've been here forever, all that stuff. These are the children of ignorance. You're hoping I'll say the 12-fold chain of causation? Would I say that? There's a teaching of the pentacle arising in the form of twelve stages, sometimes taught in the form of twelve stages, five stages, eight stages, ten stages. But anyway, twelve's become the most popular. And the twelve is conditioned by ignorance, karmic formations. Conditioned by karmic formations, consciousness. It's vijnana, it's discriminating consciousness, it's dualistic consciousness. Conditioned on dualistic consciousness is psychophysical personality.

[43:51]

Conditioned by psychophysical personality is input-output equipment, the sense fields. Based on that is contact, based on that is feeling, based on that Conditioned by that is craving. Conditioned by craving is clinging. Conditioned by clinging is becoming. Conditioned by becoming is birth. Conditioned by birth is old age, death, lamentation, grief, sorrow, and the entire mass of ill. I believe that was twelve. that last little rhapsody was one. So, but we're back now looking at this early business about ignorance and consciousness. And then later we'll look maybe at, oh, did you see how the, by the way, did you see the thing about the, the conscious, the karmic dispositions in there, did you see them?

[45:04]

Huh? Yeah, did you see him? Did other people see them? You heard him, did you see him? What, what are the, we've been talking about the consciousness, right? And now I take, I talk to you about how consciousness is based on ignorance, right? Where's the common formations? Hmm? When consciousness splits itself into subject and object. No, that's next. But even at the rising of consciousness, where is the karmic formations? The karmic dispositions. What? The karmic dispositions. to the attachment to the concept.

[46:08]

We don't necessarily have concepts yet. We're at the real basic level here. We still have... We've got this link in there between ignorance and karmic formations. I mean, ignorance and consciousness. What are the karmic formations? How did they function here? Huh? That's close. That's after. That's the fourth one. And differentiation? The senses? No, that's after too. Part of the karmic formations come into play in the sense that there's a disposition due to past karma, due to past actions, of separation in the universe upon which consciousness then can thrive and be born, be born and thrive. So this... Say it again?

[47:25]

There's ignorance and there's... The karmic formations, what's being said here, and there's a little bit of a problem, but I won't get into it right now, I'll just say what's... There's a way, there's a disposition or a tendency or a bias or an inclination due to past activity, due to past action, past life, such that the physical universe is constrained such that consciousness can arise. Pardon? Say it again? Say it again? But is that just the word survival mode? There's nothing around it? Because of the past activity based on that motivation, there can be now an inclination

[48:36]

Based on ignorance, which will give rise... Why doesn't it come before the ignorance? Why doesn't it come before the ignorance? Why doesn't it come before the life? All this stuff is really simultaneous. But still, even though it's simultaneous, they depend on each other in a certain order, too. But the order can go the other way, too. We can do it the other way. We can say, dependent on consciousness, there's karmic dispositions. Depending on karmic dispositions, there's ignorance. You can go in that direction, too. Ready for that one? You can go all these different directions simultaneously. That's why working on your karmic dispositions is a way to uproot ignorance. studying consciousness is a way to change karmic dispositions and eliminate ignorance. So we can go back that way too. But the really part of what ignorance is about is to think that things aren't simultaneous.

[49:46]

But again, the karmic disposition is because of past action of living beings, the universe is construed in a certain way, and being construed in a certain way creates a consciousness. Now, if there wasn't ignorance, the universe wouldn't be construed in that way. But you can also say, well, isn't ignorance also, in some sense, dependent on past karma? That's part of what you're saying? Yes. We have, there's a long habit of ignorance, and now we have ignorance, and now with the aid, now with aid of ignorance and some dispositions, we now have consciousness. The ignorance, but it's not just free-floating ignorance, it's ignorance now in conjunction with a certain construing the universe, which will not be examined because we've got ignorance here. Okay, we've got ignorance, so basically, now that we've got ignorance, anything can happen. But not just because of ignorance, but also because of emptiness.

[50:55]

Because things don't have an inherent existence, all you've got to do is not look at them, and anything can happen. If they had an inherent existence, even if you didn't look at them, you still have to deal with it, eventually. You could run away from it, but since things are really the way they are, you'd be done for. But that isn't the way they are. It's actually because of ultimate truth that ignorance can be so effective. So we've got ignorance, which means we're not going to look at what's going on really very closely, plus we have tendencies of habitual ways of not looking at things, or habitual ways of looking at things not very carefully. How about things being different? This is one of our favorites. Difference. Strong, it's one of the big deals for life. Duality, it's a big one. We also like three. That's the next. We like one, too.

[51:58]

We like one, two, and three. Big ones for us. Four is great, and then there's five, and so on. But anyway, true comes right after one. And that's a big, strong karmic tendency, or karmic disposition. And with not looking very carefully, Then there can be the arising of something called karmic disposition. Duality in the physical world, and based on that we have dualistic consciousness. And then we can have this other stuff. Next we can get into personality. So pretty soon we'll get into psychophysical personality. And that's more at content and mental formations, that is company consciousness. Yes, it's basically 9 o'clock. And I'm going to go to Tassajara next week, so I won't be here.

[53:04]

I'll be at Tassajara Thursday. If you want to come to Tassajara, we can have a meeting. And then definitely I'll meet you there. we'll have a greeting. And then the next Thursday night I'll be in Japan visiting Japanese people. There's a lot of them over there. I'm going to go to a conference on translating Zen texts into English. And then I'm going to go visit Suzuki Roshi's wife, who we call Oksan, and visit Suzuki Roshi's son and his family. That's basically what I'm going to do. Where do they live? They live an hour from Tokyo, on the train.

[54:07]

Tokyo is on the ocean, and then they live on the ocean too, the Pacific side of Japan. so I won't be here for two weeks. So next time I will try to talk to you a little bit more about how to study this consciousness and then start moving into personality. And the reasons for, I mean, well, the reason for personality arising is that it's the next one. But there's very powerful reasons for why once we've got ignorance and then we've got this, you know, karmic formations in consciousness now, there's very powerful reasons, very powerful conditions which are forcing us to make a personality out of this situation. Because we could have stopped here, right? But we didn't. And also we can go back, we can work our way back to consciousness. But if you try to meditate on consciousness for the next two weeks, you'll notice, I think, personality, how personality may or may not agree with you studying.

[55:20]

Personality's got other agendas other than looking at consciousness, especially dualistic consciousness based on current formations and ignorance. But that's one way you can study this. Just try to study consciousness from what you've heard so far. I will too. But your consciousness is not necessarily up to this So we'll work on those things next, okay? Again, if you don't know about the 12-fold chain of causation, there's a lot of people here who understand it really well. They can teach you about it, right? Raise your hand if you understand the 12-fold chain. If you understand it. If you understand it without memorizing it, that's fine. So nobody understands it? I guess, I guess, no? Nobody? Huh? You do. You think I do. You think I do.

[56:24]

I've been studying it for a while. I will say that. And I shall continue. Will you? Yes. Okay. Good night.

[56:34]

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