I vow to teach the truth that the heart does worse. Good morning. Well, this morning, I'd like to do something a little different than what we usually do on Saturday mornings. We are in this countdown now, three more days until January 15th, which can be seen as a deadline for a war.

[01:09]

It's quite extraordinary, I can't remember any time in my life, nor too many historical moments, where you had this deadline and you knew that after this period, after this moment, anything could happen. And as the days go by, for many people, and myself, it's quite nerve-wracking. And so I thought it might be useful to basically have an opportunity for people to speak their minds, to speak how they were feeling in this time, their thoughts about going to war, their thoughts about how each of our practice and our collective practice may give you a perspective or even just raise questions.

[02:15]

And I don't know where this discussion is going to go, but I feel like a lot of us don't have much opportunity to speak about these things. I know at work it sort of comes out in fits and starts, you know, somebody will say something but then you have to go back to work and somebody will say something else and I think it's good for us to have an opportunity to hear each other. Because actually I think that that is the fundamental circumstance of our practice. We take, at the end of this lecture and each month, we take the Bodhisattva vows, the vows to awaken with all beings, the vows to save all beings, and we take the precepts once a month, and we try to live our lives as Bodhisattvas.

[03:23]

I was reading a little about this this week. I'm going to speak briefly, by the way. I'm going to try to keep it brief. When we do the Heart Sutra in Japanese, the first word is Kanjizai Bosatpa. Kanjizai is another name for Avalokiteshvara. means one who perceives the self at rest. It's the name for Avalokiteshvara, but to me it's sort of emphasizing the zazen part of Avalokiteshvara, the part that is seeing that underneath all of the turmoil underneath all of the desire and clinging to self and underneath the sufferings of each of us, there is something that is still and open and completely expansive.

[04:32]

And then another chant that we do in the mornings, often in Japanese, is is the Enmei-juku Kanan-gyo. Kanan is another name for Avalokiteshvara, and in that we chant Kanzeon. Kanzeon is yet another name for Avalokiteshvara. Now Kanzeon is the hearer of the cries of the world. It's Avalokitesvara, Bodhisattva, who meets all beings, all suffering, at the level that they're at, not superior, not apart from, but just meets them and is willing to listen to whatever suffering is expressed. And this is really hard. I've been listening to day after day, it seems, of Senate hearings and House hearings, and the alarm clock went off this morning, and there was some senator talking, and it's a so-called debate.

[05:50]

But I don't hear any discussion. I just hear positions. I hear vilification. Every now and then, I hear somebody who sounds like he. I mean, it's invariably he. I mean, it's invariably some white man standing up there like me, actually. But every now and then you hear somebody who really seems sincere and troubled by what's going on, but still caught in in a position, you know, in the position of their lives, in the position of their position as senators or as representatives, and you wonder how much they are listening to each other. Often, when you listen on the radio now that they broadcast these things, it sounds like these guys are performing, you know, that they're making statements to get on record so that they can claim a position.

[06:53]

But we have to listen to them, too. So, hearing the cries of the world, to me is the first step towards, is that it's the fundamental thing that we have to do, but it also, it's not a step towards it, it includes some kind of action about these cries. And we don't know what this action is, and I'm not going to propose it here today. I have my political thoughts, but more I thought to just put forward a Bodhisattva perspective. So, one thing I'd just like to say, I've been thinking about how do how can I see that I contribute to this crisis that's going on? And I could see it in several ways. I mean, first of all, I can see it in just the fact of our consumption, which is, to me, an aspect of desire.

[07:56]

The things that I want, the things that I feel make me comfortable, the things that I feel that I might need, and they contribute to the consumption of natural resources that don't necessarily belong to us. Perhaps they belong to the whole world equally, and yet from where I see it, I contribute to consuming perhaps more than my share of the world's resources. That's one thing that I'm trying to look at. Another thing is very close, is blaming or clinging to self. I should say that when I hear one side or the other, I find myself becoming angry.

[09:00]

When I hear senators, to my mind, ranting, or I hear George Bush talking about running out of time, trying to put forth this very stern and righteous position, I become angry and I blame him. When I hear Saddam Hussein saying that we will drown in rivers of blood, I become angry. And so I feel like I have the elements of their own suffering in myself. I could talk about this at length, but I won't. That, in fact, all of the opinions, all of the

[10:03]

positions that they put forward, characterizing each other as an enemy, separating themselves from each other, I have that also. My own background of political action, for the most part, was not as a pacifist. There's a logic to violence if you accept the whole framework of it, and at one point in my life, for a long time I did, and there are seeds of that still in me, and I suspect that there are seeds of that in many of us. there's a way in which we separate ourselves off, saying, this person is not me, this nation is not me, and yet when we see them on television, and I've seen Iraqi people on television, they're driving around in their cars, they're speaking very clearly, you see their children, they're not any different, their lives are not any different, their lives are not any less valuable, or

[11:33]

less worthy of living than any of us. And so the thought of launching a massive attack in which thousands and thousands of other people will be killed on top of many thousands of our own soldiers being killed is very frightening to me. And so I try to wrestle with what are these feelings of difference that I still have within me and to look at it? And what are these feelings of impatience when I listen to these senators? The same thing, you know, it's ironic, I represented the Buddhist Peace Fellowship at a small teaching at San Francisco State a couple of months ago and here was basically a group of people that were fundamentally what I would call on my side, politically.

[12:37]

And I found myself being very impatient listening to them. Each person was supposed to talk for five minutes, and people went on for 10 minutes and 15 minutes. I'd be looking at my watch and thinking, come on already. So actually, the most important thing that I carried away from that teaching for myself was that even though I was putting out a Buddhist so-called perspective, still I was impatient and I needed to practice patience with people who I fundamentally wanted to agree with. These were not even identified as my enemy. So very briefly, I wanted to just bring up what a Bodhisattva path might look like, just in outline.

[13:47]

And Paul Heller, talking last week, spoke of this. He spoke of the Bodhisattva's four methods of guidance, and I'd just like to lay them out once more. Where I read of them is in a fascicle of Dogen, one of our Soto Zen ancestors, actually. That's Dogen there. And he has a short piece called The Four Methods of Guidance. And the Four Methods of Guidance, or Bodhisattva, are giving, which means giving material aid, means giving teaching, And it also means very much giving fearlessness, which means giving the willingness to confront any situation without protecting yourself, without protecting something you identify as your self-interest or your nation, but just giving very freely.

[14:58]

The second method of guidance is kind speech. And the first step towards kind speech is, Dogen identifies as the absence of harsh speech. And sometimes that's a big step. These days, that seems a really big step. And it's very hard when you're confronted to maintain kind speech. But that's the second method of guidance. The third method of guidance is beneficial action. I thought I would just read it. Beneficial action is skillfully to benefit all classes of sentient beings, that is, to care about their distant and near future and to help them by using skillful means. Foolish people think that if they help others first, Their own benefit will be lost, but this is not so.

[16:04]

To greet petitioners, a lord of old, three times stopped in the middle of his bath and arranged his hair, and three times left his dinner table. He did this solely with the intention of benefiting others. He did not mind instructing even subjects of other lords. Thus you should benefit friend and enemy equally. You should benefit self and others alike. If you have this mind, even beneficial action for the sake of grasses, trees, wind and water is spontaneous and unremitting. This being so, make a wholehearted effort to help the ignorant." And the fourth method of guidance is called identity action. And you can see that as Paul saying, doing something completely. just thoroughly throwing yourself into an effort. And you can also see it as cooperation, working with all beings, seeing yourself as united in your effort.

[17:14]

And what Dogen says here is, identity action means non-difference. It is non-difference from self, non-difference from others. For example, in the human world, the Tathagata took the form of a human being. From this, we know that he did the same in other realms. We know identity action. Others and self are one. People form a nation and seek a wise lord. But as they do not know completely the reason why a wise lord is wise, they only hope to be supported by the wise lord. they do not notice that they are the ones who support the wise Lord. In this way, the principle of identity action is applied to both a wise Lord and all the people. This being so, identity action is a vow of the Bodhisattvas. With a gentle expression, practice identity action for all people." So, I don't know about these wise Lords, but

[18:22]

Actually, the question that what Dogen says is that we have to recognize our part, that it's our effort that supports a leader. And so the question is, with our zazen, with our questioning, with where we place ourselves, what kind of effort can we make to help our leaders become wise leaders? And I think with that, I'd like to just open things up. People should feel free to talk. Maybe we'll try not to have a lot of dialogue back and forth, but you can certainly feel free to respond to things that you hear. You can ask me a couple of questions if you like, but basically I'd like to just sort of facilitate and say whatever you want to say.

[19:32]

Just to backtrack a little bit, Alan, to give us a perspective on the confusion that most of us were experiencing when we were listening to these senators talk. One of the anchors people, but essentially the chambers are empty. There's nobody there. So he is speaking into a TV camera, and it's his suspicion that all of the offices have television. So they might be listening to it. They might not. So I'm not sure what's actually going on with all of that. Well, I think you're right. It's just their votes being counted and their decisions being stated for the record. And then the next one comes in. But it's not like it's an open discussion.

[20:33]

In the spirit of just sharing information, I can update that just because I've been listening to the radio some this morning. And what I'm hearing is that the Congress and the Senate chambers are full, which is kind of unusual, and that people are there and they're being, what the news reporter was saying was they are unusually attentive, that she's never seen such a full, attentive group, and that even though their positions seem to that there was a feeling of seriousness in what was going on was this person's perspective that Congress was taking. She said it was the most serious discussion she had ever seen. So maybe it's changed. It's changed. Today. That's what I heard today. I'll take a vote. Judy? Well, one thing that I know just from a little bit I've heard It seems like there's a lot of sentiment that if you're not for going to war, then you support Hussein.

[21:44]

And that seems to be, I know that's the talk of the family around the country who's not in this area and more in middle America. That's a real sentiment and I think there's a real danger in that. And it's such a polarized view that, you know, if you're American and you don't support voting, you don't support anything, and that's so not true. And I just, you know, I hear this again and again and again, from different areas, and I find that really disturbing. That there's that, you know, and that's a position, obviously. But that's one thing that's been disturbing me a lot, that that it doesn't leave a lot of room for negotiation. Negotiation? Well, in that kind of a stance, that if you don't support going to war, then you support the same, that there's not a lot of room for dialogue in that.

[22:49]

Well, I've been at the Miss Peace Fellowship office where I'm working, and there's been an incredible A lot of the calls coming in from all over the country, people, I just keep answering the phone and they'll be somebody who vaguely heard of the Buddhist Peace Fellowship and is somewhere in the middle of Ohio and wants to know what he can do for peace. So I've been really aware of one of the things that seems to be going along with this that I feel too is the fear of being isolated and being alone and being separated from each other. I keep seeing how much of a difference it makes to me and to the people that I care about to continue to talk and to find ways of doing things together or sharing our feelings or maintaining some sense of community, which is why I think this discussion is a wonderful thing too.

[23:54]

It seems to me just terribly important at a time like this to keep ourselves from getting isolated and alone and to know that whatever we decide to do, that somehow I feel as though taking some action together with other people in itself is just putting out some healing vibrations into the world. And to be discouraged and say, well, it's just a hopeless situation. We're going to be in this horrible war in no time flat. And what can I do? I can't do a thing about it. And that's very understandable. But I feel as though saying that is, maybe that's all true. But still, we can do things that change our day that we're living today and change the way we are with each other.

[24:56]

So that just to be whole people who are trying to express ourselves and look fully, it seems like we have to find ways of acting with some hope and with some sense of community. So that's my feeling. I have two friends that are over there, and they're both babies. I mean, on a lot of levels. And they're wonderful people. and I have a hard time envisioning them really being in combat because they have such big hearts, both of them. I found out the day before Sashin when we went in. So I know my first day of Sashin was horribly painful because I thought of losing them. And I think the helplessness is one thing you just talked about. I think that's it, you know, what can I do? And what I found I did was, I've been using visualization and imagery And when I thought about, when you talked about the crisis of the world, I actually, for me, of course it's all judgmental, you know, objective, but I have been using visualization imagery with Saddam Hussein with his heart, asking him to please hear his heart and hear the heart of his people.

[26:17]

I mean, I was, boy, during Sashin, I can't tell you how much I sat on my cushion with that one. and then started working with Bush to say, please hear. But not just the cries of, like, your people. I'm talking about the big sangha, your people. You know, what's the heart that's bigger? And I am a pacifist, if I was going to. Maybe I'm a pacifist, it's a little funny, because I can also pick up a two-by-four and fight. So, I mean, I'm a pacifist, but if it's necessary, I haven't a problem to fight. but it's really gotta be like that is the solution. So I have a hard time envisioning all these people dying in all these body bags. I just can't get it. My brain can't get it. So that's what I'm doing as a Buddhist is to pray with both their hearts and hope that it'll change. Hope they hear the cries. I have a question.

[27:20]

Are there many people who Do you know people who are in Saudi Arabia now? Many people here? Everything seems so distant to me because being 20 years old, I haven't had the opportunity to experience war, really. You know, I hear about it in history books and stuff like that. I used to play war games. And, you know, we'd go out and we'd shoot each other, you know, pain pellets. And it was like a game. And the war, it seemed so, the concept of war, it seemed so distant and so dreamy to me. And I think to a lot of people, you may not really appreciate, for instance, these people who are so

[28:21]

fight, fight, fight, I don't think that they really appreciate the pain that can be brought on from war, you know? They are so distant from it, you know? They can sit there and they can be going, you know, fight, fight, fight, and they're not the people who are fighting, you know? Their life is not on the line. And I know that even in war games, I get this incredible anxiety the day before we played our war games. And I'd only be able to sleep a couple nights, a couple hours of the night. I'd wake up and my stomach would be churning. I'd just be incredibly anxious. And that was only a game. And it just, I think that people really need to have this, perhaps, experience to to like wake them up, you know, to like say, we have to do something about this.

[29:27]

We have to strive for peace. It has to become something that we look for because it's war, the war that we have fought for all this time outside of us, that way of thinking, that way of action, start fighting the battles in our society for a better living and for a better world. And it's just, it's, I really sincerely hope that this will stir people up to make them realize, because there hasn't been near the demonstrations or anything that there was in Vietnam, years since Vietnam have really kind of the vivid memories of the pain that Vietnam brought on it's just those have really been dulled and people don't appreciate the power of that pain they don't appreciate that pain anymore and as a result I think that they don't do things

[30:49]

I hope that this will, even though it will be painful, will spark consciousness in people to do something about it, take positive action. Yeah, I think we do need to wake up and that this situation, that's the way I try to use it. The other day, the title of a novel by Wallace Stegner, Angle of Repose. And it's a term that's used on railways. You know, the banks of the railway are such that a rock is sitting on an incline. And if the incline is a little steeper, the rock will fall. So the angle of repose is just that angle that the rock can just barely be there. And I feel as if our lives are at that angle of repose.

[31:59]

Last Sunday, there was an enormous meeting at St. Mary's Cathedral. And Robert McCafferty Brown gave the main address, the title of which was, How We Are Peacemakers in a World That's the angle of repose. How do we keep ourselves in a situation like this? And for me, it does require action. It does require pushing at the boundaries of and needing all the energy that there is, and my experience has been recently, actually for quite a while, that there is, the peace movement is very much there.

[33:12]

On Thursday morning, going down to the Pledge of Resistance at 6.30 in the morning, that building was full of people, with bright energy, ready to go out and leaflet all over the area. And that was a wonderful kind of event, to leave one's habit, to leave one's angle of repose, to get up, to do that, and from that perspective, being with people who were involved and handing out leaflets and watching other people's kind of unconscious early morning behavior, some of which just purveying that, some was different. But I do think that, as Susan said, this kind of going out and expanding our communities and expanding our boundaries is a real opportunity at this time.

[34:15]

And if we don't take it, if we don't take it, I just have two things that have been on my mind. One is similar to what people have brought up, which has to do with the sense of unreality, which to me is so similar to my sense of unreality about death. It's pretty much the same thing, I think. After you have someone close to you die, you feel this sense of what life is really about, and then it gradually fades. And I think, how can I wake up to what's really happening here, you know. I feel like I could scare myself by saying, what if terrorism came to the Bay Area, but I can't really get a feeling of the reality of what's happening. And my other question for all of us is, you know, how can we, if we're about to launch, for those of us who are, soon, we're about to launch a big peace movement action, how can we take care of the people who are over there fighting

[35:16]

so that we don't have to go through that same thing at the end of whatever happens. Just what can we do to be different about that? Speaking to the issues you raised at the beginning, this sort of arrogance of being informed has sort of, I find it more and more constricts my vocal cords so that I can hardly talk because I've become so thoroughly convinced that I've got the right point of view about this.

[36:30]

And that was really quite true for me during the Vietnam era. And over the course of several years, I became so constricted that I This week I've been reading over Shantideva's Guide to the Bodhisattva Way of Life in the Chapter on Patience. I highly recommend that. This is about the umpteenth time I've read it and I think it's the first time it ever made any sense to me. Its perspective is essentially one just simply to take this anger and turn it into wisdom. And when I was watching, because I watched the entire set of press conferences out of Geneva on Wednesday, I watched Baker and I watched Aziz.

[37:36]

These men were, there was no harsh speech, they were both extremely kind about each other, their own sort of words, you know, And one really had a feeling of the conditions behind them and this flow of events in which these two men had ended up in Geneva telling us that it was a good possibility that there would be thousands of people killed in the most polite way. And it was a good, you know, on the one hand it can make you enraged, on the other hand it can give you a sense of these karmas colliding So I guess for me, a very large part of saying...

[39:41]

Thank you for having this discussion. It's really important to hear each other talk. There is one thing, I feel pretty helpless and hopeless about this whole situation with war. And I think that the point becomes even more poignant for me, given the fact that there is a possibility for delaying war and for letting sanctions, embargo, or whatever, work. And I have real trouble with that. I have real trouble with us here contemplating January 15th, going to war, when there is that possibility and when it has been expressed in so many ways by people very knowledgeable and asking to wait. At the same time, I get impatient with that.

[41:24]

I realize, I look at myself and I see in my own action, in my everyday action, how sometimes I take the same course of not listening. Not listening, or it seems like I'm driven to one action, even though There are other possibilities, and I don't seem to heed to the other possibilities, even though they're very logical. And I don't know. Is this just human madness? Do we all share in this madness? And that's what I'm with. I feel boisterous mad. I hear Hussein talking about this is a holy war. I can't believe it.

[42:26]

I can't believe my ears. And yet, I'm like free from doing and justifying a position that I want to hold sometimes, even in the light of other very logical and perhaps more peaceful, just to put down the self. Kind of a couple of strands that I feel like I've been... I know they're connected, but they feel like they're two different things I'm working with and I know that they are connected. One is the feelings of outrage that I have whenever I hear almost anything. And just working with letting go of that outrage and just hearing it.

[43:28]

And the belief that something, that the outrage is so energy consuming that it leaves very little left over after the outrage to think constructively or healingly about what's happening. So just, that feels a real preoccupation on us to just keep letting go of all that outrage. The other is thinking about what to do and realizing that during the Vietnam years and the invasion of Cambodia, I was doing, doing, doing all the time and thinking that why I was doing what I was doing was to try to stop the war. And now I see it a little differently. What you said about karmas colliding what other people have said, and I feel very deeply that, oh my God, is this just another lesson that we have to learn? Is this a very tough way to learn our lessons? Maybe it is just going to happen.

[44:30]

And the doing that I want to do, the action that I want to take, thinking of it more as just the wanting to do it because it's how I see it and what I believe in, not because I think I can stop the war or we can all stop the war, but doing it anyway. and whatever effects it has, but the feeling for me that this time around it's different because of this feeling like I'll take the actions that I take, whatever I decide they are, because that's how I see it and what I feel, not because I think that it can stop the war or that we can And maybe we can, maybe we can't, but it just, that feels very different to me. Personally, what this is being like for me is sort of, I think you said this too in the way, Ellen, I don't, I've never walked through an impending thing like this.

[45:39]

I've always reacted after things happen, you know, but this is the first time has built and evolved and painstakingly grinded forward. And I've been there, watching it. And there's a kind of mindfulness that I feel as I go through each day, listening to the radio and talking to people and thinking and crying and meditating and everything. feel like maybe that's the best I can do, in a way, is to try to stay awake. Because I'm really aware, sitting here today, that my judgments and my positions are really escapes from feeling. It's a way to distance myself from the pain of being awake and present to all this. And that even the most righteous, and right, correct position, there's something about it that has a little hardness to it, a hardening in my heart.

[46:45]

And it's sort of hard to know what to do with that if the purpose is to be so awake and present and open-hearted that I don't have any judgments anymore, then does that mean I have no moral stance anymore about whether this is right or wrong? But I kind of, one little sense that I have inside is that all these warring voices and postures and what Hussein says and what Bush says and what everybody says is, it's all like this big symphony, 20th century kind, you know, the kind that aren't so much fun to listen to. But there is a lot of different parts going on and I'm not the conductor. I think that's the hard part, you know, is I'm really not, I don't know. what's supposed to happen and what's going to happen. But the part that helps me to be more peaceful about it is to remember that I have a part in this symphony, that there is some part that I need to play.

[47:52]

And if that means protesting or nonviolent direct action or whatever, the point of that is to play my part and be part of this big event that's unfolding on the floor of my control. But it's not about whether I have the power to stop it or not. It's really about taking the power to be there and to be present with whatever little part is mine to play or sing or be. And it feels so modest. It just feels so little compared to how I used to feel when I had so many more attitudes and delusions, I think, of power or greatness. And I was in and I remember sitting on the capstan it was in the evening

[49:04]

the state. That they got together with Cuba, they did something that they know is pretty absurd. So they were gambling. They were taking a chance. And I'm the one that was going to lose. And Kennedy called him on it. And they knew what they were doing wasn't too smart. And they had the intelligence to pull back and pull the missiles out. Hussein is also playing the same kind of a game. And the Kuwaitis aren't too anxious to sit around and say, Well, I think we need to be patient and just, you know, take it easy and just wait a little while. It'll be okay. Pray for the best and on and on. I'm not siding with them. I'm just saying their experience. So, I don't really have a whole lot to say about it.

[50:35]

I'm very angry. It's sad, but there's a small minority that are just extremely difficult. And once in a while they get into a position of authority where they have the power to do what they're doing. Sometimes it makes me very angry.

[52:46]

work things out, and part of that is saying to them, I'm listening to you guys. I'm following this interaction, and I think that it's possible to work it out. And it seems to me that is something that we can express to say much more than, we're paying attention to this, we're following this. I think we have time for one more, so Nora will listen.

[54:32]

I guess what comes up for me about this, you know, just real painful situation, because you can see, you know, people are so divided when you hear those Senate hearings, one side and the other side. Maybe it is a real difficult place to be. But what's hardest for me is that there's this timeline, that there's a date. And I wonder whether or not when you get into a difficult situation, when I get into a difficult situation, does it make it any easier for me to say, I have to make this decision by this particular date? I don't have an answer. I'm confused. But yet, I have to make this decision by this date. And, you know, if the day were further down or somewhere else, who knows if another situation in Nazareth would come up, and there'd be more peace, would be something that maybe would be more comfortable, that I could live with and I would feel more better about.

[55:39]

But the helplessness for me comes from the fact that, you know, in this short period of time, is there any life And that's it, everyone. It's no problem for me. I just have a very short announcement. Well, Mailey was going to share a list of things. Yeah, why don't you just start. And there are also little green Then there's a project.

[56:52]

Diana Kelman, K-E-H-L-M-A-N-N, who is listed in the BCC directory, is the mother of a draft-age boy. And she is wanting to get together with other parents of a similar situation and make in some conservative way about that particular issue. Yeah, I have her phone number here. If you see me in T, I can give it to you. Yeah. And then there are particular actions coming up, the first of which is Tuesday at 7 o'clock at the federal building, because the Pledge of Resistance is leading shutting down the federal building.

[57:55]

There will be civil disobedience, but there also will be just a lot of supportive action and some speeches and some very moving rituals. So one doesn't have to not go because of fear of being arrested. And if anyone is interested, a group of us can go together. And on Wednesday evening, This was going to help in the near future. There's one more thing I could add to that. Monday morning, there is a peaceful walk across the Golden Gate Bridge, starting from the Marin side, starting at 9 o'clock. I'm leaving my house in Berkeley at 8.30. People will be carpooling from there.

[58:57]

You're welcome to come to my house at 8.30. Oh, and also, Wednesday evenings from 5.30 to 6.30, the Buddhist Peace Fellowship, a rather small number, but very perceptible, the leaflets at the downtown Berkeley Bar and Station. Ashby. Ashby. That's why I'm listening. That's pretty small. I figured it was perceptible. That goes out every Wednesday at 5.30, Ashby Bar and Station. Thank you. I'd just say one thing that is also a spontaneous thing that should never have an effect on your neighbors is simply to go home and make a handwritten sign that expresses your own opinion about this and put it in the window. Talk and walk. We'll see what you feel. I'd like to thank everybody for just sharing your thoughts and your feelings. Beings are numberless.

[60:04]

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