By the way, you were going to maybe say something. Well, please. A definition rather than a description. The reason is, if you don't know what a car is that I described come to you. And I say, it takes me to South Perk tomorrow.

[01:06]

South Perk in the morning. And when it's 180 on the motorway, it makes a big noise, unless it's a Tesla motor bus. Well, then it's a hyper-plastic copy of the Alphabart Max. I've recently been in the Alphabarts. I've tested all the buses. This description, someone who doesn't know what karma is, doesn't actually bring about much. A definition is to say what the basic components are, So for instance, you've got body, wheels, steering wheel, seats, start button, hopper, radio. How they work together, what they're made of, approximately, and what they're used for.

[02:10]

So that's more like a definition. I'm kind of something a bit more concrete for awareness. Again, it has to do with . Well, somebody doesn't know what a car is. A definition is more useful. But if you know cars pretty well, as most of us do, And you were planning to buy one.

[03:26]

That it rattles at 180 kilometers is very important to know. So as soon as, I would say, just in the context you created, as soon as there's subtlety, the... description is better, more useful than the definition. So maybe we could say a description is how a definition vibrates. Vielleicht können wir so etwas sagen, dass eine Beschreibung die Art und Weise ist, wie eine Definition vibriert.

[04:28]

Anyway, if I'm going to hire an engineer, maybe I want you. Anyway, I'm just playing around with the ideas. Okay. What we did here was, of course, a more description than definition. And I have approximated a number of definitions over the last half century. And I think they're useful. But for us right now, the descriptions are more fun for me than the definitions. But now that we have a number of descriptions, we can work back from the descriptions to a definition.

[05:35]

Yeah, and then there's distinctions. And it interests me that the distinction itself was useful. Some of you have a lot of experience with the distinction between awareness and consciousness. And some of you have very little. And yet the Distinction itself in our conversation earlier, before the break, the distinction itself was a way of noticing.

[06:57]

Yeah, so we have nowadays consciousness studies. And what is called the hard problem. And the heart problem, supposedly, is somebody coined a few years ago in Tucson, I believe, that that how does a body and world we conceive of as made of some kind of materiality? produce or affect something like consciousness.

[08:15]

Which seems like non-materiality. Okay. Now, one opening in looking at the heart problem is to just not think in terms of materiality or immateriality. Because, strictly speaking, from the phenomenological Buddhist point of view, materiality is, even if it's lasted a thousand years or a million years, is still only a moment.

[09:17]

What exists are only the interrelationships. So if you train yourself And it is a kind of training to only think in terms of interactions. I mean, you can study, and I did study, the history of science and technology. And you can clearly see certain ideas come along with Galileo and some other ideas come along with Boyle and Maxwell. And each idea begins to open up whole new fields of science.

[10:26]

Even if you know... even if you know a particular distinction, unless you, I don't want to overuse this word, but unless you incubate it for a while, individually for a lifetime and generationally for a societal development, It takes a long time, really a long time, to see the import of certain distinctions. Even though science is based on evidential experimentation,

[11:50]

How you design the experiment makes a big difference. And what you look for in the experiment makes a big difference. And it is... In many cases, you design an experiment for one person, but what it shows you is something else. But you have to be open to seeing the difference. So what's evidential is not obvious. I mean, for example, in my lifetime, the so-called Bell's theorem, The two particles started at the same point, no matter how far apart, instantly communicate with each other.

[13:37]

And it seems to violate the speed of light. And I remember when Bell first came out with this idea in the 60s, I guess. I was actually invited as an amateur at most everything. Good at nothing, amateur at everything.

[14:46]

I was several years in a row invited to join a group of physicists to discuss whether this could possibly be true. Da wurde ich einige Jahre hintereinander eingeladen, einer Gruppe von Physikern beizuholen, die sich darüber unterhalten haben, ob dieses Theorem tatsächlich stimmen kann. Und niemand hatte eine Vorstellung davon, wie man Experimente aufbauen könnte, um das zu überprüfen. And most people dismissed it as New Age or Newage hate-Ashbury nonsense. But now it's well established, and there have been many experiments to establish it. I say this not to say something primitive about Sainath, but just to say we actually live in a world in which how we look at it really determines

[15:48]

How are we functioning? Sondern nur um zu sagen, dass wir wirklich in einer Welt leben, in der die Art und Weise, wie wir sie betrachten, wie wir sie sehen, wirklich einen Unterschied darin macht, wie wir in ihr wirken, wie wir in ihr funktionieren. And the practitioner, you know, and the great practitioner needs to shift to the world of their experience and not the world of their... how you imagine your friends' experience... And it's your uncorrected or uncompaired experience which is the path. uncorrected ends.

[17:20]

There were two uns. Now there's only one left. Nicht korrigierte Erfahrung von der Welt und das der Weg. Okay, so let's look at the distinction. Also schauen wir uns nochmal die Unterscheidung an. And we've made this distinction that maybe there's a distinction between awareness and consciousness. So this has led in our recent discussion to Christoph remembering an experience when he sort of fainted or went into a semi-coma or something like that. And as he laid down, he was terribly embarrassed, but after that, he didn't care at all. I'm just making this up. But what he found is that People outside his own experience thought that he was totally out of it, gone.

[18:41]

But as he said, he heard everything that people were saying. And he felt everything they were doing. And he particularly felt the physicality of being lifted up and things like that. Okay, so... I would say what you experienced was being in awareness. And I wouldn't call your knowing what people were saying exactly consciousness. So here's the process of practice. You have an experience like this. And you notice it. And you kind of ingrain it. the noticing, embed the noticing.

[20:10]

The koans always use the word investigate, usually. And investigate, in English at least, the etymology is to follow in the footsteps of. So the experience gives you an opportunity to articulate your experience, to have a more finely grained experience. So I would say, I'm guessing that in this experience you heard and felt what was happening, And probably what you heard and felt had a physical dynamic to it.

[21:34]

Almost the words had a physical dynamic as well as the hand lifting you up. So you were noticing without, I would say, noticing without thinking about. And I sometimes call that connoticing, K-N-O-W-I-T-S-I-N-G. There's no such word in English, but you're knowing something through noticing, but you're not comparing. So that probably you're in a field of... I'm just trying to find words. You're in a territory field of knowing, notice to noticing. But there was a quality of timelessness to it.

[22:57]

And there was very little comparison to something else. It just was a non-temporal immediacy. Now, if that's short of the case, I don't know, does it feel like I'm saying something about what your experience was? Okay, if that's the case, then we can investigate that experience and say, hmm, I can know what's happening in a different way if I don't make comparisons. So suddenly you know that it's possible to not compare.

[24:12]

And it's possible to have language, use language or hear language in a way that you're not making comparisons. There's distinctions made, but not comparisons. Now, if you had that experience in the context of practicing with some folks, and there was a teacher around or somebody who's experienced that practice, he or she would probably say, I think Christoph had an enlightenment experience.

[25:27]

I'm not trying to make you important. Because that kind of experience, when you make use of it or incubate it, is an enlightenment experience. When you incubate that experience or investigate that experience, in Buddhism we'd call it an enlightened experience. But I wouldn't put an E-D on the end, enlightened. I'd just say it was enlightening. But from that, I now have the bodily knowledge that some kind of timeless experience happens when I don't compare.

[26:43]

And then the adept practitioner would develop the skill to be aware without comparison. Or be in comparative consciousness. Which is in comparative predictive consciousness. And notice the topography of consciousness as if it were had these hills of predictiveness and comparativeness. And then in ordinary conversations with persons or whatever, conversations with yourself,

[27:48]

You could withdraw the predictiveness and withdraw the comparativeness and find yourself in a wide field where you knew what was happening in a different way than if you were simply conscious. And I just said, because English made me do it, English, I said you knew you were in a different field. But more accurately would be to say there was a discovery of being a participant in a field which had no center. Now, several other persons mentioned the anxiety or something connected with consciousness.

[29:31]

Again, making use of this distinction, or of a distinction. Yeah, and so the distinction made Using this distinction, you said, consciousness, I feel, got too much to do, not enough time, and so forth and so on. And when you withdrew those comparisons, then it felt vast and soft. And angst, anxiousness is often inseparable from comparisons. And if you're mentally healthy enough to withdraw the comparisons, often the angst or anxiety is lessened or disappears.

[31:08]

Now, one of the conditions of a Buddhist teaching or practice, as I've been mentioning recently, One is, as I said earlier, is the awareness that awakening is possible. And those of you who notice the difference between the anxiety that may be associated with consciousness and the feeling of being relaxed and at ease in a softer world, are aware that awakening is possible. And those of you who notice this difference between being sometimes filled with fear in the comparative consciousness, this difference to the fact that it is possible to relax and to be in a softer, wider world, to be true, those of you know that awakening is possible.

[32:39]

You don't really say it so much. I don't know how you turned it complicated in my words. But I guarantee you it makes a huge difference to really know that awakening is possible. Baker's theorem, which defies the street known, That defies the speed of light. You begin to notice your own experience differently, and you begin to experiment with your own experience differently. Yeah, and if now, using the same examples from our round table, our round circling, that when there's less comparison, there's less anxiety.

[33:51]

And it's not just a difference in quantity, it becomes a difference in quality. And you suddenly find yourself free of anxiety. Or if not completely free of anxiety, less anxiety. But then our little cultural identity comes in and says, Then our little cultural identity comes in and says, You only think you're free of anxiety, but remember that horrible thing and what you said to so-and-so and...

[35:14]

But once you've had that experience, you know the second potential of practice. That it is possible to be free of mental and emotional suffering. Now, most of us and many of us who are psychologists would say, no, we know that, you know, there's always... But it is possible to be free of mental and emotional suffering. Now, I'm not promising you freedom from emotional and mental suffering.

[36:17]

But I am promising you, if you Get it that this is possible. The practices will work more effectively. Because all Buddhist practices are designed specifically to create the potentiality of enlightenment. To free you from mental and physical suffering. To act in a way that's beneficial to yourself and to others and the allness of things. And to act in accord with how things actually exist.

[37:39]

Now what's interesting about that is anything that Anything that fits those four conditions is a Buddhist teaching. If nobody ever heard of it before, I mean, some teaching, but this is what it does, then it's a Buddhist teaching. It used to be in much of Buddhism that the teaching had to be, I don't remember, experientially real or something. Based on evidence.

[38:47]

And be able to find correlation in the sutras. And then, this was hundreds of years ago, then they began to say, maybe it doesn't need correlation in the sutras. And Zen has taken the position that it doesn't need correlation in the sutras to be true. And that was the shift in China from teaching based on sutras to teaching based on the case studies of various practitioners called koans. And that was this shift that took place in China from a teaching based on the sutras to a teaching based on case studies, on the case studies of individual practitioners who then find themselves back in the quans.

[40:13]

Okay, is that all true? Does it feel okay? I'm just sitting here blabbering away. I wonder, does it make any sense? And she makes it sound better, I know. You didn't translate that. Are you too vain to translate that? She passed the test. To be vain without being vain. So much of practice is making distinctions and making use of distinctions. Praxis bedeutet Unterscheidungen zu treffen und von diesen Unterscheidungen Gebrauch zu machen.

[41:21]

Okay, so we're making a distinction today with this topic. Wir machen, mit diesem Thema heute treffen wir eine Unterscheidung. Can you tell when the mosquito's near you whether it's a male or female? Könnt ihr, wenn da Mücken in eurer Nähe sind, wisst ihr dann, ob das Männer oder Frauenmücken sind? I'm not that sharp. Yes, Eric? Can you say something about the difference between and ? developing and trying to repeat. Yeah, you could. Have faith? I know, it's called drugs. Of course, of course.

[42:36]

There's even a kind of jokey story about that. Oh yeah, Deutsch, please. Somebody in Deutsch. Sorry, I thought you were going to stop me. I was. Well, I'll take you anyway. Yeah, from the beginning to the end. So, for Washington, I'd like to say that Did he add anything?

[43:58]

Yes. He gave specific instructions for how you can make yourself faint. So Christophe would go back to the same hospital, rearrange the furniture so it's all the same, find a role, and then go... It didn't happen. Let's call it a trigger. Oh, and it's called theater. Well, let me say something first, Christa. Christa, Christa, can I say something first? I don't mean to interfere with your momentum.

[45:01]

But as Virginia said, interruptions can be good sometimes. There's a story about a farmer who's on his way home in his carriage, he's bumping along with his horse, and he scares a rabbit, and the rabbit... runs away from the carriage, hits a tree stump and breaks its neck and so he brings it home and he and his wife have it for dinner. This is a story of a farmer who is on his way home with his cart and he is on a rocky path and over the rocks it always hooks like this and the cart jumps up and down. And next night, he doesn't come home. And his wife, if this was a Norwegian joke, would say, oh, Olaf is back there sitting on the tree stump waiting for a rabbit to hit it.

[46:09]

Okay. Okay. Yeah, but we can investigate the experience and notice, because this is the unique breeze of reality. And when you take the uniqueness out of your experience, Und wenn du die Einzigartigkeit aus deiner Erfahrung herausnimmst, The loom of creation kind of slows down. dann wird der Webstuhl der Schöpfung, der wird auf einmal langsamer. Christoph? Ich würde jetzt ein Beispiel von Christoph seiner Erfahrung geben.

[47:14]

So since you spoke to Christoph's experience, something that would interest me. From my point of view, that's also where the topic of dissociation could come into play. And I can say from my own experience, I know the experience of dissociation, and it's actually fairly close to experiences of awareness. And I've often wondered to what extent one can also conflate or mix the two up, confuse the two.

[48:18]

Thank you. If, for example, a part of your shop breaks down and you are in danger, as well as the shelter and the time remains damaged. Or is it ? The question was, what is dissociation? Dissociation is when, usually because of a shock, a part of you is dissociated, is excluded. For example, you feel as if time stops and everything feels wonderful, although at the same time, you're in the midst of bleeding to death. And I've read stories from people in concentration camps who were dumped with other corpses and were then lying there and looking at the sky, for example, and feeling a sense of bliss. .

[49:46]

Yes, but ask me, where is that experience? And I know from my own experience moments of dissociation where I experienced some real bliss, although it was in the midst of insights and so forth. And looking at it, I would say these were enlightening experiences. And they continue to be meaningful, but they were also clearly dissociative experiences. And so I do wonder. What's the distinction? Where is the boundary between the two? How am I supposed to be able to respond to this? I don't know enough about the literature on dissociation. though I actually have thought about this quite a bit.

[51:09]

And I think that it's like in the West, we think of dreams as being the service of consciousness. So from the point of view of consciousness, we interpret dreams. This is almost the opposite of yoga culture. You interpret consciousness more in terms of a wider imagery a wider field of knowing than consciousness. So I'd have to make a study, read 50 papers or something, of the literature on dissociation.

[52:28]

But right now I would say, I would guess probably that it's a term in comparison to consciousness being what's normal. I would say that most of us animals know how to die. We don't have to make use of it too often in life. But we already know how to die. And probably dissociation is part of the process. But it's unfamiliar to us, and so we find it weird or scary or something like that.

[53:36]

But what you notice by noticing it's often blissful and is accompanied by insights, is that probably what you actually experience is an awareness not now associated with the comparisons of consciousness. So it's a new associative field, not a disassociative field. Now, there are probably disassociations which are real detrimental and create... make you have an epileptic fit and so forth, but I don't know enough to go into those details to that degree.

[54:49]

Okay. Anyone else want to bring up something or other? Yes, Christina. I would like to come back to Olaf's practice sitting on a tree soon. That's our main practice, to sit on the tree stump. Yeah, I wouldn't have said so so bluntly, but maybe so. What Erich said about the difference between developing and trying to repeat.

[55:55]

When we said ,, not necessarily that we're trying to repeat, but it is a way of arranging the experiment. so that it allows one to be open to whatever appears. And it is there in order to, and this is not to be understood as in order to, but what does happen is that consciousness is released and to let oneself release oneself into awareness. And I think for us, people who are formatted in Western ways, I think

[57:04]

It's a major gift that something like practice exists. Yeah, I mean, as I often said, it's pretty difficult to sleep standing up unless you're a horse. And I always have to add, or unless you're driving, But it usually helps to lie down to sleep. I just suddenly thought of these economy seats in airplanes. Which it helps to have some yogic training to make use of. OK. Yes, and if you do sit with some kind of structured idea, it does interfere with your zazen.

[58:49]

And I can, maybe now is the time I can make a little riff for all of us on Shikantaza. And Shikantaza, I very rarely use the term because it's translated and understood in the West as just sitting. But it actually is to establish a non-conceptual mode of mind which a non-conceptual mode of mind is not doing nothing, it's not just sitting.

[59:59]

So when you sit, you're learning, discovering how to both not correct your modes of mind, And not correcting your modality of mind can sometimes mean you just think about whatever you think about. Das kann manchmal einfach bedeuten, dass du einfach über das nachdenkst, worüber du gerade nachdenkst. Aber der fortgeschrittene oder die fortgeschrittene Praktizierende lässt zu, dass dieses Nicht-Korrigieren geschieht.

[61:01]

non-conceptualizing and the doorway is the Dharma door is non-comparison. And this Dharma door isn't just in Zazen. If you're really practicing seriously on the path, every time you make a comparison, I like this person, I don't like that, etc., all the likes and dislikes that frame our consciousness, And frame and jail as in a detective story. I'm just playing around. To frame somebody is to... I shouldn't say these stupid things. To frame someone is to convict them of a crime... makes them think that to say they've committed it, to create evidence that they've committed a crime, which they haven't.

[62:25]

Okay. Have you understood? No. So he made a word play. It gives the impression that someone is guilty, but it's just a sign that the detective has done something wrong and that he's guilty. Thanks. I'm out of control sometimes. And you end up in jail anyway. So all the likes and dislikes frame consciousness and imprison consciousness. And you really have to break the habit. And it means, here repetition is right, Eric. You train yourself to notice every time you make a comparison and you draw energy from it.

[63:36]

You draw it in every context all day long. And if you can free yourself from the habit of comparison in your daily activity, It doesn't mean you're not making distinctions. Or even comparisons when necessary. It's so late, I guess I'll take the bus instead of the taxi or something. Yeah. this begins to allow you to have the wherewithal, the ability to know and to feel in zazen when a non-conceptual mode of mind is beginning to take hold.

[65:05]

It's like the experience of when you're going to sleep. You're not quite asleep. You could wake up. But suddenly sleep takes hold and you're gone. Now, if you're an experienced yogi, you're not gone, you're aware the way Christoph was aware, but you're asleep. You hear everything that's going on all night long, but it doesn't wake you up, you don't think about it. Du hörst alles, was stattfindet, aber das weckt dich nicht auf, oder du denkst darüber nicht nach.

[66:06]

Anyway, it takes hold of you, and one of the signals that it's taking hold of you is that you begin to think in images and not consecutive thoughts. Also auf jeden Fall beginnt das dich zu ergreifen. So in zazen, sitting absorption, you begin to know how to let yourself not think consecutively or discursively, and let yourself, your mind rest in images. And then when this attentional state, we can call mind, is resting in images, those images can become finally a non-conceptual mode of mind.

[67:19]

Now the example I used the other day, trying to speak about something similar, was when you do your fingerprint or thumbprint, for Clear or for your Apple computer or I don't know what. You have to keep turning your thumb and then they say turn it a little to the left and the lines start to fill in. Have you all noticed that? Well, when you're in a non-conceptual mode of mind, There's a kind of filling in of the fingerprint of the world.

[68:50]

The fingerprint of phenomenality and experience begins to fill in a more and more articulated detail. But it doesn't happen if you're making comparisons. Or even conceptual framing. So it's not simply doing nothing or just sitting. It's knowing how to allow a non-conceptual mind to take hold of yourself. Now, I've made a lot of distinctions here. And these distinctions really have no

[69:53]

meaning unless you walk them, unless you experience them, unless you explore and investigate. And the more you explore them, the more they take physiological biological hold on you. That's why Sashin and practice periods are so important even in the lay practice. Because most of you know that Sashin has made a big difference in your life. Well, if you actually enter a practice period like you enter Sashin and do it, maybe repeat it a number of times, it simply makes you chemically, physiologically different.

[71:28]

And... And... There's a momentum to the past, a momentum to wake-seeking mind that allows you to, in your ordinary daily life, not lose that momentum into defining your life through the societal world and other people and so forth.

[72:33]

And not only allow you to experience things differently, but also without... And not only does it allow you to learn things in a different way than usual, but also without losing the resonance or the rapport with the usual things. So we're supposed to eat in eight minutes and not ten minutes or something like that. So I'll say one more thing along the theme of repetition. And this is also along the theme of my repetition. thinking recently with somebody about a secular practice center.

[73:50]

And his objection, and often many people's objection, is all this bowing and all that stuff. And his objection, The thing is, we inhabit a world that's formed by our habitation. Die Sache ist, wir bewohnen eine Welt, die durch unsere Gewohnheiten geprägt ist. And that habitation is based on repetition.

[74:54]

Diese Habituation, diese Gewohnheitsprägung, ist wiederum geprägt durch Wiederholung. So you need to re-inhabit your habitation. with antidotal habits. And those antidotal habits have to be repeated an awful lot before they change the habits you've grown up with and grown into and grown through. And these counterproductive habits have to be repeated very, very often until they can ultimately change the habits with which you grew up and into which you grew up.

[75:55]

So we just had a mind and society meeting, which is a group of people started by a physicist friend of mine and others that studies and supports the relationship between mind and matter. And there, you know, I'm somehow a member. And so they decided this year to have their meeting, a workshop meeting at Johanneshof. And there were 16 people, it was limited to 16 people, so there were 16 20-minute presentations with 20 minutes of discussion. And it was fairly held to that. And these are well-educated, obviously intelligent, informed, cosmopolitan persons.

[77:13]

Das sind alles sehr gebildete und kosmopolitische, sehr gut informierte Menschen. But it was a challenge for them to be meeting in a meditation center. Aber es war eine Herausforderung für sie, dass sie sich in einem Meditationszentrum getroffen haben. My son-in-law, my daughter's husband obviously, mein Schwiegersohn, der Mann von meiner Tochter, is part of the Silicon Valley entrepreneurial world. It's really not a Silicon, it's just my bad. Silicon Valley. But many of these people are conned by being Silicon Valley people. Conned means? Yes. A con man is a confidence man who talks old ladies into investing in him and then he goes off with the money.

[78:32]

So to say you're conned means somebody has snowed you or fooled you. And you've got a lot of smart young people in Silicon Valley who are talented at math and want to be billionaires. Over night, or at least in a few weeks. And Jason, my son-in-law. says they all universally have one interest they talk about all the time. They're all interested in meditation. And they all want to meditate. And none of them meditate. And they micro-dose LSD and methadrine and stuff like that.

[79:53]

I never heard of micro-dosing until he told me about it. In the 60s we macro-dosed. In the 60s we micro-dosed. None of this micro stuff. Anyway, they're all interested in meditation. And so... But again, these... people at the Mind and Matter Society meeting. When you bow, are you bowing to a god, or are you hoping, are you praying? No, I would say, well, it's just a gesture, I've got nothing better to do, so I might as well bow.

[80:57]

This didn't make any sense. We have an expression around the Dharma Sangha, when in doubt, bow. You don't know what to do, oh, bow. But it's basically that it's not a bow to something. That's one of the reasons I like bowing to the cushion, because, I don't know, it's just a cushion. Kissing. I meant kissing. I'm bowing, I'm not kissing.

[82:05]

Maybe they're the same. Maybe I'm in love. Okay. But this is based on the fact that the floor is a gesture. In cosmic terms that floor is a gesture. Giorgio designed it. A carpenter laid it. A lumber company or something or other cut the tree down. Its reality is its gestural history. This means that time and space are not universals. I've said this many times.

[83:25]

But we've got to get it into our body if we're going to be a practitioner. We're not in a container. We don't live in clock time. We live in a comparative clock time to function with others. But experiences of timelessness in which everything seems to be in place is also part of our experience. So space and time are always being created at each moment. So the vow in yogic practice is the re-inhabiting space.

[84:33]

The re-inhabitation of space as something you're creating at that moment. So my feeling, if I come in this door down the stairs, I'm coming into a space you have all created. And Giorgio, I think I've been doing this 30 years here. Which is about... two weeks a year, something like that, that's sixty months. And sixty months is how many years? Quite a lot. Sixty weeks.

[85:34]

Anyway, we don't have to figure it out. But whether this happened ten years ago or a thousand years ago, it's still a gesture. It's a gesture which created the space. So if I come down the stairs or come in the door, I don't think I'm coming into a room. I think I'm coming into a space you've created. And I only feel the space you've created. And I know my coming into the room is creating the space too. And to signal you that I'm creating the space, I bow to my cushion.

[86:38]

So that we get on the same page. Or maybe not the same page, we get on the same loom of emptiness. Then I turn around and I bow into the space you've created. With my own participation. And the participation is what I feel, not any comparison. And in a secular practice center I would have no idea how to teach that. Because you can say, oh, we're supposed to bow here, we're supposed to bow there, but the physiological experience of bowing has to be caught from others.

[87:59]

But the physiological experience of bowing has to be taken from others. So now let's go eat together. Sorry, I got carried away there. But I hope it made some sense. What? 9.30. Unless you want a different time. No. No, it's okay. And you're not going to be sleeping here tonight, huh?

[89:05]

I was going to say, if you have a striker for the bell. Get one. From around here? You don't want to go home for it. I've got a candle. A candle works. Maybe I'll find the struggle in my luggage. Somewhere in my luggage, I think. You see, this is a similar gestural. To the extent that I can, I return everything I do to the way I found it. So I always put the top back of the toothpaste. Because I use every opportunity I can find to return whatever situation I is to the way I found it. And after 55 years, I'm still an amateur. Thank you.

[90:03]

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