Part 1 from that seminar, at the end of today's talk, will give you an address that you can write to for more information about these spoken word lectures about unblocks. Now, Part 1 from the seminar, Self-Awakening. So as you know, this seminar is concerned mainly with what we call the practice of meditation. Although, as meditation is understood in Hindu, Buddhist and Taoist traditions, it bears very little resemblance to the meaning which is normally attached to the word in the English language. In English, when we say someone is meditating, it usually means that he is pondering, that he's thinking something out. And therefore, when we hear that an Oriental practices meditation, we normally ask the

[01:01]

question, what are you meditating on? And he finds that a very funny question. He is apt to say, I'm not meditating on anything, I'm just meditating. That is to say, I'm in a particular state of consciousness. Because the word that we translate meditation from Sanskrit, dhyana, or in Chinese, chang, or in Japanese, zen, has really no equivalent in any Western language. It is a state of consciousness. It is in some sense also a discipline. But it's not a discipline as we understand disciplines. And to introduce you to this, then, I have to expose you to some extremely dangerous ideas. And I warn you, don't take me too literally, take me with a certain grain of salt, don't

[02:07]

jump to conclusions, but wait until in the course of time the whole thing is explained. Now you see, when we engage upon any kind of psychological therapy, spiritual discipline, moral enterprise, we always have in our minds the motivation of making things better. Going towards the light rather than the darkness, going towards the good rather than the evil. And we think of all these things as methods of self-improvement or of world improvement. To understand, however, what meditation is, you must completely abandon these ideas and begin at rock bottom, in accordance with my favorite Turkish proverb,

[03:14]

that he who sleeps on the floor cannot fall out of bed. The first thing absolutely to be understood, for anybody who is interested in understanding what meditation really means, is a. that you cannot improve yourself, b. that you cannot improve the world. This is, however, not to say that you cannot grow and that the world cannot evolve. But the growth of yourself and the evolution of the world will be hindered rather than helped by making efforts in that direction from the center which you call your will, your ego, your conscious intention.

[04:16]

For as the proverb says well, the road to hell is paved with good intentions. And all the troublemakers in the world today are by and large reformers, moralists, whether they belong to the political right or the political left, it makes not the slightest difference. They are all acting in the name of high ideals as they conceive them and are making an immense amount of trouble. Because, you see, the simple reason for all this is that it is physically impossible to raise yourself off the floor by pulling at your own bootstraps. And if you engage in that sort of activity, you are very simply stupid, because you are wasting an enormous amount of physical and emotional energy in attempting to do something which cannot be done.

[05:19]

Likewise, the person who thinks that he can take himself in charge and by some sort of force, spiritual force if you want, willpower, fundamentally transform himself into a selfless, loving, creative being, is under the greatest illusion. For the simple reason that what is called the ego has only the same order of reality as a line of longitude, or a pound, or a second, or an inch, or indeed a dollar. Because all these things are abstract and symbolic. Your ego is conceived by and large as some sort of center of control

[06:27]

that exists about halfway between your ears and a little way behind your eyes, which inhabits the body in somewhat the same way as a chauffeur operates an automobile, and which is I in charge of me. And we say, well, I have to control myself. I have to discipline myself. I have to do this, that, and the other to myself. And if I can't do that, I'm going to seek out a psychologist or a guru who can help me to do it and show me the right way. But all this is such a fundamental mistake that we have to almost abolish our current common sense in order to understand what a mistake it is. Because this abstract ego, which is really nothing more than your idea of yourself,

[07:31]

given to you mostly by other people. See, when you were a little child, all your aunts and uncles and parents, brothers, sisters, and other children conspired unwittingly to tell you who you are. They played around with you until they established what you call your role or character in life. And there are a choice of acceptable roles which you may play in the current WASP culture of the United States. But the main thing that they told you was that you are a separate, free, responsible agent, an independent first cause of thoughts, words, and deeds for which you are to be held responsible,

[08:34]

praised if they are acceptable, and blamed if they are unacceptable. Now, as a little baby, you could not possibly resist this indoctrination, this brainwashing. You believed it. And do you see the paradox involved in this from the very beginning? That you believed that you were a free and independent agent because you were incapable of believing anything else because that was the idea foisted upon you. In other words, you believed in your freedom because you weren't free at that time. And so everybody grows up with this nonsense grating in the backs of their brains, and therefore everybody feels vaguely frustrated. And because of this vague sense of chronic frustration,

[09:36]

one goes around to various teachers, religions, psychological systems, and perhaps many of you came to a gathering such as this. Some of you may have come out of simple curiosity, others to be entertained, and you will understand me much easier than those of you who came to be enlightened. For, you see, you are at least your entire physical organism. But very few people admit this. They disown their own organisms. People don't say, I am a body. They say, I have a body. They don't say, I beat my heart. They say, my heart beats.

[10:38]

What about breathing? Do you breathe? Yes, you can experience breathing as a voluntary action in the same sense as walking, and yet you can't stop breathing. It goes on when you're not thinking about it, and then it breathes you, or seems to. When you make a decision, such as to open your hand, you say, I know how to open my hand. Do you? By what criterion? That you can do it, but you don't know how you do it. You just do it. It's the same when you make a decision. You just make it, but you don't know how. It's the same when you're simply conscious. You are conscious, but you don't understand the hidden psychic and neurological processes

[11:43]

which underlie consciousness. So, is your whole organism, all the processes of your physical body, simply something which happens to you? Of which you are a more or less passive puppet, with some small degree of control? Or, on the other hand, are you, in the truest and deepest sense, at least your whole body? A lot of people don't want to be their bodies, because they watch bodies, and they see that they get decrepit and diseased, that they grow old and decay and eventually die. And they say to themselves, well, I don't want to be identified with that kind of mess. So, I am not my body. I am something spiritual. I am my ideas. And ideas will live forever, because I can put them in writing.

[12:43]

And they will survive long after the body dies. Or, perhaps, that ideas exist on some plane of vibration. That my thought structure will live forever on this particular level of vibration, long after my body has decayed. Now, we cannot simply dismiss that idea, except I only want to point out that it is used, or misused, by people who go to that sort of opinion, because they are afraid of their own bodies. And that's quite the wrong reason to hold it. It may very well be that we live on all kinds of levels. But if you disown your own organism, you are like a drink made of pure alcohol,

[13:46]

instead of a good wine. Which has body and taste, as well as a certain alcoholic content. Beware of excessively spiritual people. Because the splendor of man is that he is a marvellous marriage of angel and animal. And there is no really great mystic who is not also a sensualist. And there is no really great sensualist who is not also a mystic. The whole meaning of being human is to make these two aspects of life one. So then, if I say you cannot improve yourself, and you cannot improve the world, it is first of all because

[14:50]

the you that would improve yourself is obviously the same yourself as stands in need of improvement. So, what is your way out? The point being, however, that when you fully understand that you are not going to be able to improve yourself, and you are not going to be able to reform the world, when that is thoroughly grasped, a whole lot of purely wasted psychic and physical energy will be released from this impossible task, and can therefore be redirected to things that can be done. For after all, one can plant seeds

[15:55]

and reap the crops. One can build houses, sail boats, make all kinds of machines, travel hither and yon, talk to one another. All these things can be done. But they're all rather particular and specific things. But once you get hung up on the idea of becoming better, you are taking away energy from all the things that can be done to something that can't be. So then, to release that energy for the things that can be done, one has to understand that you, as you are now,

[16:57]

are the tool, the instrument, which is going to function in this life. I always advise people who are about to get married that instead of thinking what potentialities there are in this man or this woman, and how I could bring them out, to take a completely cynical view, and say, how would it be to live with this person when they've fallen apart a bit, when they've grown older and uglier, when they get sunk in their ways, when they have generally deteriorated by the process of aging. Would you like to live with them then? If so, marry them. But don't expect any improvement. But you see, this apparently negative, apparently cynical way of looking at things

[18:03]

is extremely creative. Because, first of all, it relieves you entirely of a sense of guilt. And more energy is wasted in punishing oneself for supposed errors with a sense of guilt than anything else in the world. Guilt never transformed anyone into anything except a hypocrite. Because you cannot love anyone out of a sense of guilt. If, for example, you are married to somebody whom you've learned to love, as one psychologist recently said, with whom are you in love against? You feel then, out of a sense of guilt, that you really ought to do your very best to be a good wife or a good husband. But this motivation simply cannot be conceived. The other one knows it,

[19:05]

just like a child always knows what is your motivation, although the child cannot articulate it. And the moment you start to be a fraud and say, I love you, I love you, I love you, I'm most devoted to you, when you are not, and you are only saying it out of a sense of duty, everybody sees right through you, even though they won't admit it to themselves. They nevertheless see it. It's what the Germans call a hintergedanker, a little thought far, far in the back of the head. Everybody knows it. And therefore, the only thing that comes out of love, fake love, delivered out of a sense of guilt, is mutual hostility. I hate you because you're loving me out of a sense of guilt, and I hate myself because you are so bound to me. And because I love you out of a sense of guilt, I despise you. You're a trap. So nothing comes of it, except piled up hostility.

[20:07]

But you see, our entire culture works on this system. And everybody is politicking at this point, and saying they all know, everybody knows, on whatever side of politics you may be, what you're against. And absolutely nobody has the faintest notion of what they're for. Except in very, very vague terms. You know, we'd like to get rid of poverty and war and armaments and all that kind of thing. But nobody has a faintest, concrete, realistic vision of exactly how to do it. Because everybody wants, thinks that they will solve these problems if they get rid of those bastards over there. It's not them. Now then, there's the next secret to all this, which is equally contrary to common sense. And that is this. What happens in the world outside you,

[21:12]

from right here in this room to the most remote galaxies, is all your own doing. In other words, you are God. Not, however, in the Judeo-Christian sense of God, who is the cosmic boss, who is personally in charge of everything, and who knows and is informed encyclopedically of all the details. But rather in the sense of the Hindu God, who plays all the parts that are being played. Why? Because life itself is essentially a game of hide-and-seek, or of now you see it, now you don't. The universe is a system which creeps up on itself and suddenly shouts,

[22:15]

HOO! And then roars with laughter at itself and jumps at it. And it eternally thinks up new ways of doing that, so that everybody in the universe every time, BOO! is a big surprise. Now that's the kind of thing we're involved with. And therefore, you all know this. Every single one of you knows it, but lots of you will put up amazing arguments to defend yourselves against admitting it. But you all, again as the Hindu Gedanta, the thing in the back of the head, you all know this to be true. But I could expect many great fights to resist admitting that that's so. Four. If you are truly beating your own heart, you do it, but you don't know how you do it. That means to say, the process is too complicated to describe in words, because words are very clumsy.

[23:17]

It takes a long time to describe anything, and a very short time to do it. So you are beating your hearts. Now if you are beating your heart, if you are constructing, out of some strange neurological wisdom, the marvel of your eye, the most beautiful jewel in the world, is the human eye. This is incomparable. You can look into human eyes, and it's interesting that in our culture, it's a little taboo to look too long in anybody's eyes, unless you are deeply in love with them. And even then, there's something about it that is awesome. Because when you look into that magnificent jewel, you can look through and down and in and in and in, until you reach the heart of the universe. And you can see that looking out at you from another person. Although the expression on the face may be saying,

[24:22]

what, me? Oh, but I don't understand that. I'm just little me. And the eyes give the lie to the statement. Because there is nothing more beautiful in the world, isn't there? I don't know if there's a blind person in this room. But you can also look into ears. If you ever studied that marvelous thing, the murmuring shell of time, that is equally gorgeous. And it also leads by sound into the heart of things. For everybody really is the heart. You see, in a universe which is a curved space-time continuum, let's imagine, although this isn't quite accurate, that the whole universe is spread out on the surface of a sphere.

[25:23]

This is one of the models that astronomers use when they try to talk to laymen. Now, any point on the surface of a sphere can be regarded as the center of the whole surface. You see? Anywhere you turn a sphere, any point on it, you can look at it as the center of a disc. See? Center of the whole surface. So every point in the universe is the center of the universe. And you all feel that you're the center. And you are. And every living creature that exists feels that way. Even the most minute little fly knows that it's human. That it's civilized. That it's a person. That it has dignity. And it has all its friends and relations. And we say that it's only a fly. Which means that we have not yet damed to understand its culture.

[26:25]

Those little flies look at us human beings and say, did you ever see such acrats whose civilization depends on their acquiring enormous apparatus external to their organisms? Houses. Temples. Cities. Books. Records. Instruments. And all this junk they surround themselves with. Whereas we fly. Look at that wing. I can just turn it this way and that way and it reflects the light in infinitely many rainbows. And every little fly does it in a different way and has a different personality. And they all dig that. It's a very high order of civilization. Every creature does that. Down to the very viruses. And maybe there are ways in which stones have some form of primordial consciousness. But everything that is, knows it's the center. And it is the center. So that whatever is going on

[27:31]

in this whole cosmos is your doing it. In the same way that you're beating your heart but not assuming any responsibility for it. So, it happens to me. It occurs. It is an event. I couldn't help it. So in the same way when a juvenile delinquent who's learned a little bit of Freud is hauled before the court he says, well, I couldn't help it because my mother gave me a trauma. And so they say, haul the mother into court. Why did you bring up this child so badly? Why is the father irresponsible? He's not beating this child enough. Or something. Or not set a sufficiently good example. And the father and mother say together we couldn't help it because our parents didn't bring us up properly either. They were fudgy Victorians. They repressed all our healthy natural instincts. And therefore we're a mess. And so since grandfather and grandmother are dead

[28:34]

and can't be hauled before the court the court doesn't know what to do. Because everybody is passing the buck back. Saying, well, it was my parents' fault that I got born. It was the defective rubber boots. Or my father was a lusty man and I'm not responsible for his filthy ideas. And so on and so on and so on. So by an accident I arrived in this world. Now is there any more miserable approach to life than that? Not to admit with delight that you were the evil gleam in your father's eye when he went after your mother. You were there in a certain sense. That, as a matter of fact, if those theorists are right about the cosmos that everything began with a glorious explosion which flung out all the galaxies into space. That was you. Only where you find yourself now

[29:36]

is on the fringes of this explosion. You know how it is when you throw a bottle of ink against a white wall and it splashes and the whole thing goes out? There's a big central blob and then as it gets to the periphery it's all the more individualized, bitty. Little, little, little drops, you see go scattering around. And now you think of yourself, you identify yourself as just one little drop and say to the big bang in the center, well that happened. I didn't do that. You sure did. Douglas, you're throwing the bottle at the wall in the beginning of time. Before all worlds. You did. So let's admit that. So what do we find? We find a situation that's rather paradoxical or apparently paradoxical that we are thinking of ourselves, each one of us as

[30:37]

separate entities trapped, caught, thrown into a world, a huge, colossal environment which we don't understand and which we feel is profoundly other than us. And in our intense hostility against the situation we're fighting. We believe that within the puny contrast of nature which is a hostile expression and is expressed so in the lost centralization of environment the power of our own self is increasing by wanton, mindless technology. Senseless technology is better than mindless. Now we know

[31:40]

something's got to be done about it. We can't go on this way. We've got to... It's really terribly necessary that we make friends with our physical environment so we realize that the world outside our skins is just the same as the world inside our skins. It's all us. The universe is a multi-sense of being. And that we will only make a great and lovely environment for ourselves by that kind of cooperation, intelligent cooperation with the patterns of nature. But how on earth are we to do it if we can't do anything about it? If it is impossible for me, by my will, by my force of ego

[32:43]

to transform even myself or the external world what on earth is one going to do? Now that's the wrong question. You could say instead how is the situation going to grow not what am I going to do about it. How is the situation going to grow? How is it going to evolve? Instead of asking what am I going to do about it. Because the minute you ask what am I going to do about it you get a situation which is so common in politics today. Not everybody does. The problems of the world are so complex. The powers and vested interests and everything else are so enormous that the mere little individual is helpless. Now, true, the individual is helpless

[33:44]

so long as he thinks that he's individual. So long as he identifies himself with an abstraction which is just his idea of himself his role, his mass, his personality. But the individual as a biological organism as a psychological organism is indeed a part because that individual is inseparable from the whole universe and operates with the power of the whole universe just as he is a heartbeat is a miraculous and his brain is even more miraculous. So what must happen to him is a transition of our sensation itself to feel a shift in our center of gravity from being this funny little officer in charge of processes

[34:47]

halfway between ideas to being our full physical organism and furthermore the physical organism knows very well that it is as inseparable from all energy patterns in the cosmos as any whirlpool is inseparable from the movement of the whole river. So that if you can get a sense that what goes on outside you is what you are doing in the same sense that the beating of your heart is what you are doing the growing of your hair is what you are doing the coloration of your eyes is what you are doing and so in the same way everything else that's going on outside you is what you are doing. You are in a position then to begin to feel and therefore think intelligently

[35:50]

about the practical everyday problems of our relationship to the world. So when you ask how am I to do that I'm going to say don't ask any questions Why? Because in order to understand what I'm talking about in a gutsy way as distinct from a merely cerebral way you have to stop thinking you have to stop verbalizing because it is thoughts and words which fragment the physical universe into bits which we call separate things and separate events. This is a very useful calculus provided it's your servant and not your master but the minute it becomes your master

[36:52]

you think the world is really made up of separate bits and to overcome that illusion you have to stop thinking. Now when I say stop thinking I mean very specifically that there are times in your life when you do not talk to yourself in words or in numbers or in abstract images when your mind reflects whatever is in your senses as a clear tool reflects the sky and the stars and it is that clarification of the mind which is what is understood in yoga Taoism, Zen, etc. etc. as meditation. Now this may seem at first to many of you to be an anti-intellectual attitude

[37:54]

it is nothing of the kind because the intellect the scholarly intellect, the scientific intellect cannot flourish where the mind is incapable of silence. Why? Because if you think all the time you have nothing to think about except thought. If I talk all the time and never listen to what anybody else has to say I have nothing to talk about except my own garbage and it is exactly the same as you were thinking if you are always preoccupied with symbolizing inside your head you have no contact with reality only with the symbol world. What do I mean by reality? I won't define it. You know what reality is. You know perfectly well what reality is.

[38:54]

People say well you mean by reality the material world? I will answer the material world is a concept. It is a particular philosophical idea evolved out of 17th, 18th, 19th century thinking the material world. It's a myth. Do you mean then that reality is the spiritual world? I'll say that's a concept. It's a lot of symbols, noises going on inside your head abstract calculations. You know what the material world is. You know, this. But don't don't say it. Do you know the word mystic comes from the Greek word muin which means finger on the lips shut up be quiet look listen feel

[39:55]

So then in the tradition of Zen the attitude of meditation is called sometimes mushin which means no mind omunen which means no thought a state of interior silence which however is not something that can be forced you cannot make yourself inwardly silent because that involves the idea of an abstraction called the future now you all know there isn't any such thing as the future there is always and only now and there is no past there are only present memories that refer

[40:59]

to former states of now there is actually only now so if you in the work of meditation ever get away from now you are not meditating the point is not what you should become what you should be what state of mind you should get into but simply what's going on what is it now because it is this focus upon now what is actually happening as distinct from what is supposed to be happening what ought to happen what is described as being happening instead make direct contact with simply the way it is now there are all kinds of techniques and gimmicks which help one or don't to be present completely

[42:05]

we can use these gimmicks but I want to warn you about them whenever you use a meditation gimmick you might chant a mantra you might use a koan you might concentrate on some visual image whatever you do don't do it to get a result the whole idea of getting a result has to be completely abandoned in order to get into the state of meditation at all I have to say in English in order to get into that's why so long as I talk I must only create confusion because once you stop talking the whole notion of in order to is impossible you only have ideas of the future of getting somewhere

[43:06]

of purpose of pursuing some weird goal so long as you're thinking when you're not thinking all that disappears but you can't get into the not thinking state by making it a future objective so then the next thing, a dangerous idea that I have to put forward you're greatly connected with this is what is my role in talking to you about this in your attitude to me or to anyone else who discusses or teaches or has anything to do with such subjects as these the guru guru

[44:11]

now we are living in an age of gurus gurus abound on all sides every kind of guru and in one way or another people say this man I have found as my guru really knows he's an authority and I'm putting myself under his discipline but it's a funny thing that people who do that are always trying to persuade their friends to join the same guru I know crowds of people you know, who've been to guru after guru after guru and each one they present to me with equivalent enthusiasm they think you simply must come to so and so's lectures, discourses meditation practices, so on and so forth this is the very last thing and I say no, I better come, I've done many of the forefeelings because what people don't realize is when you select a guru

[45:15]

how do you know he's a guru? if you don't know you've no particular reason for choosing him if you do know then why do you need a guru? you see, the authority which people give to churches, to scriptures, to gurus is their own authority except they conceal it from themselves just in the same way when we change the time from standard time to daylight saving we say instead of getting up an hour earlier which would be very simple without monkeying with the clocks we change the clock in other words we change the authority because everybody abides by the clock and we conceal from ourselves that the authority of the clock is our own authority because we have consented socially to agree to this common measure of time common calendar

[46:18]

just like the police we say the police are supposed to keep people in order who controls the police? well if nobody does, watch out but you're supposed to control the police and if you do know, say for example take driving on the highway the simplest thing in the world to solve problems on the highway is to be courteous do you realize if you were all courteous on the highway we wouldn't need a highway patrol except for someone to run along to see if you're on the lookout for broken down cars we could leave all our doors unlocked and so on everything it would be much simpler I've often tried to tell criminals that the criminal way of life is much more difficult it's very hard work to be a criminal much harder work

[47:21]

than to earn one's living in an honest way you would be amazed at the schemes that people engage in to cheat the income tax by filing all sorts of different returns in different cities and then claiming rebates and they have to travel around to all these places it's a dance life for very little reward considering the effort that's done it's a simple thing but the thing is that we need as a whole culture periodic vacations from thinking in order to have something to think about for nothing else we are an over symbolic culture we completely confuse the world of symbols with the world of reality we think money is wealth I'm going to give a seminar soon

[48:24]

strictly for extremely wealthy people entitled Are You Wealthy and Miserable? because if you are I'm going to show you what to do with your money I'm not going to say give it to me I'm going to show you how to spend it on yourself with some imagination but you see there's only a limited way you can do this you know the old story I'll give you a million dollars and you can spend the whole thing in one day but you're not to buy stocks or real estate just think of things that you would like spend a million dollars in a day you can't imagine how much it would be and yet there are people you see all wanting this thing, this abstraction they feel that they are real happy when they got hold of paper dollars even silver dollars it doesn't matter, even if they were gold when gold is lying in a bank vault

[49:25]

it's completely useless it's alright for filling teeth for making jewelry for putting, let's put solid gold on the dome of the capitol in Washington or in Sacramento it'll look great it's not all it's good for people confuse the menu with the dinner most Americans eat menus they don't eat dinner at all look at our bread it's nothing but kind of a squishy styrofoam with allegedly nutritive chemicals in it it tastes of what? nothing whatsoever a kind of tableton where they feed the ladies kind of nasty white goo they put it in the lady's mouth and the lady always spits it out that's what it tastes like as soon as it's mixed with saliva and in so many ways in other words

[50:25]

we are living for conceptions for ideas of status of we're hypnotized into illusions created by words and therefore divorced from the concrete real world so that the purpose and process of meditation is to recontact reality so as to get a better ground from which to construct a civilization and a culture maybe babies have this contact

[51:25]

when they are born in terms of what Freud called the oceanic feeling the feeling of being one with the whole universe but a baby's oceanic feeling is to the experience of a great mystic as the acorn is to the oak we need I suppose to cultivate the oceanic feeling which a baby has and not use education as a means of suppressing and forgetting that oceanic feeling but a means of amplifying it so that we eventually come to a state in which kind of a curious thing happens

[52:28]

now how can I illustrate this when you're steering a car are you pushing or are you pulling it you're obviously doing both so in a similar way you come to feel that everything that's happening in the world which you thought was pushing you around you find you're pulling it and when you push it around you get the feeling that it's pulling you so it's always mutual you've been listening to Alan Watts with part one from the seminar entitled Self Awakening if you'd like an audio cassette copy of today's talk send five dollars to this address NEA Box 303 Sausalito 94966

[53:33]

be sure to specify you want part one from the seminar Self Awakening address again NEA Box 303 Sausalito 94966 Hello, this is Bonavine McGillicuddy KPFA's Honor Marathon begins February 8th and runs for two weeks we've shortened it by one week but we'd like to make it even shorter the marathon will stop as soon as we raise our goal of $194.1 thousand and any money received from you, our listeners even before the marathon begins will be counted towards that goal and will therefore reduce the number of times that you have to listen to us beg for money so, if you received our New Year's mailing requesting your subscription please get it in the mail to us today but even if you didn't get a letter from us you can still take out a membership by simply writing out a check for $40

[54:34]

and sending it to KPFA Berkeley California 94704 just make sure to include your name address and phone number and remember the sooner you send in the money the sooner we will end our Raleigha Marathon Music Friends and Compañeros you're listening to the great sound of Conjunto Matica on Saturday, February 8th the Chicano Moratorium Coalition of San Francisco invites everyone to a great evening celebrating 138 years of Chicano struggle featuring music by Conjunto Matica

[55:34]

and other very special guests

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