Good morning. Good morning. In a way, this is a class. In a way, it's not a class. It's somewhere right between a dozen and a class. And what that means is it's not just packing more ideas into your head, nor is it like a source of entertainment. Although there are ideas that sometimes are quite entertaining. There's something about this receptivity, this availability, this appreciative state of being that's being asked of us. And that sets a context, not so much a context of, OK, I'm a Buddhist listening to a Buddhist presentation, more a context that disposes us towards appealability and appreciation.

[01:23]

So watch. Watch how you're here. Often I say, don't bring tea or coffee. It's interesting. Why do they say that? Because people bring tea and coffee. Always, we're asking the world to accommodate itself to our preferences. We want a comfortable zappu. We want our body to be arranged in a comfortable way. We want the Zendo to not be too high. And then we could say reasonable enough, but then at some point, how far does it go? Someone coming around, taking your orders for drinks, drinking a glass.

[02:32]

Maybe shoulder rugs. And then I heard there's a zendo in Japan where everybody gets to see a zeppu and adjusts. Adjusts. The same size, the same depth. And then you make it work. You change it. So I say that as a fairly big instruction about how to be present. Whether that's stay sitting upright inside the posture. Or just mentioning, you know, don't bring tea or coffee.

[03:37]

That one seems to be fairly simple. But also more to have you take responsibility for it. Figure out how do you sustain support and bring forth a certain disposition, a certain state of mind. So in the first four lines, I tried to get Lucy to admit they were a quartet, but you wouldn't. The first four lines are not a quartet. Each line is five characters. But the second and the fourth line, the last character, has a certain phonetic rhyme.

[04:39]

Not exact, but close. That seems to be as far as it goes. So the first two lines. the mind of the great sage of India, intimately transmitted. You know, something about you. What is potential, this human capacity? You know, this way of, as Bishop Agui said yesterday, calling Dogen, casting ourselves into the house of Buddha, immersing ourselves into the sensibility of interconnected beings. And then the next two ones, while human faculties are short or dull. OK. The way has no southern or northern ancestors.

[05:39]

We'll talk a little bit about that in a great increase. That one's on. So truly you. like to experientially explore the inquiring mind. So if you could sit somewhat more in Zazen Foster. open, gently attentive. And then think of our interaction with Bishop Agud, his presentation.

[06:43]

What was the lack about being the Buddha way, about practicing the Buddha way? What did you learn about practicing being the Buddhism? He had a certain lightheartedness that got him a sense of humor, even his really difficult times. And I would also ask you, if you would, please try to speak in a voice that everybody in the room

[08:04]

There are no conclusions in Buddhism. What was that last one? like it's all-embracing without disturbing anything. Hearing his words was difficult, but his composure showed that his practice was filled with joy and single-mindedness. And I was very impressed with that. The way is busy. Lighting and mysterious. about something about acceptance and everything.

[09:30]

Our mistakes are like ice cubes. When they melt, they make more water that supports life. Are you willing? I felt that he connected with everyone

[11:07]

rather than something else, criticism, critique. What if we asked ourselves, well, what was the most significant shortcoming about his presentation? Or what if we asked ourselves, well, having listened to his presentation, how do we consider Zen to be better than Joshi? Lucy was saying to me that I spoke incorrectly last night when I used Kai, I think, as I said in investigation. Sometimes I point famous. saying by situation, like sometimes the teacher is the teacher and sometimes the teacher is the student.

[13:05]

And vice versa, the student's the student and the teacher. And sometimes the student's the teacher. It's when investigation goes, is coupled with the harmony, with the saddledness, with that appreciation. that we investigate with a kind of an appreciative being. And then the dynoblasts We all fit into that category for all humans.

[14:14]

Amazingly and wonderfully different. Now, in Buddhism, there is the notion that we're practicing in three realms. The Dharmakaya, the Sambhogakaya, and the Harmonakaya. That's what we're doing. a revered teacher in the Zen school, was considered when he commented, he always was speaking about all three and his comments applied to all three. And you read in French Extremes, Zuko Roshi, so then how does that express itself in Zen? He didn't reference it, but he referenced it this way.

[15:14]

Potentiality, interrelationship, and appropriateness. So I was just trying to convince myself and you that we're always close to this capacity. What we have to do is sit on a TV program where the person twiddles their nose. And the world changes. All we can do is sit on, straighten our back a little bit, drop into our gravy, and boom. And you know, sometimes it works. that that capacity is there. And then sometimes it's about that capacity is there.

[16:24]

And how do we let it bloom? Category Rosh used to say, settle the self on the self and let the flower of your life bloom. That was his mantra. So potentiality both as an innate capacity and as this is the blossoming of the Dharma. And then this is also the practice of Zazen. we return to a basic state of settledness, ease, and openness. And most of the time, we don't. We return to a basic state of a little bit unsettled, a little bit at ease, and preoccupied.

[17:33]

sitting where we're enabling, we're returning to this basic state. But also, we're discovering how to let it be more so Notice the mind grasping of thought and idea and emotion and you believe it. There's both the returning to and the discovery because this potential is right there in our human existence. Because is something that we can bring into our human existence.

[18:40]

So it's both innate, and then in the more usual sense of potential, we have the potential of it. So this is one of the human roots, one of the aspects of this first phrase, human root. And then the second one, and then this will point towards classically, the Dharmakaya is beyond all judgments and criticisms and ways of conceiving like the Dharmakaya then the Sambhorikaya is about as Suzuki Roshi said interrelationships it's about interacting I mean we you know how do we learn the Dharma we pay close attention to what's going on to the If we pay attention to karmic life, we notice, oh, when that comes up, it brings up this emotion.

[19:47]

When that emotion comes up, the world is perfumed, colored in this way. And it's grasped, it's pushed away. Sometimes I grasp it and release it, and sometimes I grasp it and hold it days and days and days. Sometimes it seems like I don't know any other way of being than to grasp it. All these interactions are a feature. This is the realm of Dharma. This is the realm of learning what it is to be a karmic event. To be part realized potential becomes the bliss body the karmic potential when realized from the Buddha perspective this karmic interaction from the potential of Buddha being becomes bliss because as I was saying last night you know

[21:19]

After this storm, the peace is so sweet. You bind your head on the wall so often and then suddenly you notice that you're binding your head on the wall and you let something go. in your head and the wall. What it's relieved to not feel pain and headache. And then, so this interrelationship, this potential, even though we can control a cause of even though we can't know the extent of it.

[22:24]

As I was saying last night, I was quoting this article by a biologist. He was saying that if it was an argument to prove God, that him, the extraordinary odds against this moment being exactly what it is, that that could come into being just by mere happenstance. His improbability is so incredibly high. He said, if there's any argument to prove it to God, that would be it. And of course, from a Zen point of view, we would say, maybe. Definite maybe. We don't know the extent of cause and existence in this moment.

[23:27]

And this is where we get to the Nirmanakaya. We don't know, there's so much about this table that we don't know. What did you call the guy or guys or women or children or storm that fell the tree? We don't know. Where did this tree fall down? What time of day? Morning, noon, evening? I don't even know exactly what kind of wood it is. How did they get shipped to the mill where it was milled? Who put it together? Did they put together 3,000 at the same time? Or did one person craft this? How much did he or she even pay for doing that? Where did Zen send them together? How long has it been here? the various little stains and nicks on it. How did they all happen?

[24:31]

There's so much we don't know. And yet, in this moment, can meet it just as it is. In this moment, Buddha appears. The suchness of what is appears completely as a suchness of what is. even sitting in your own body. There's so much going on, the digestive system, the respiratory system, all sorts of amazing neurological biochemistry, all sorts of wonderful microbes and parasites, all by the billions. And yet, can be that. This is the Nermanakaya.

[25:33]

This is the immediacy, the suchness, the particularity of that. This is also our human root. And the Buddha of the Nermanakaya wakes up of this moment and that waking up reveals the Dharmakaya and the full engagement of the Dharmakaya allows this flower of Buddha being to both hold the particularity and that which goes beyond any kind of ideas. I mean, I call it the table. If I grew up in Hindustan, I'd have a whole other name.

[26:36]

I have associations about tables. If I grew up in some country where they don't have tables, maybe they'd be kind of perplexed. Would you do that? Sleep on it? on all ideas and opinions. So these three, these three realms of being, these three potentialities are there when we say the human being. When we come to that very first phrase, human faculty, human potential, human capability, possibility. has short, double way, has no south, north,

[27:43]

an auditory person, a visual person, a sensei person. But your mind moves more readily and with more facility in the realm of intricate concepts and gets enthralled by the intricacies and subtleties of Dharma teachings. to get a deep feeling. I remember once someone came to this building and she came during the full moon ceremony and she came up to me the next day and said, I want to move in. I said, you just got here. She said, I came to the full moon ceremony and I did it. And I said, but you don't know the teachings are the ways. She said, I got something. 73, 74 at the time.

[29:19]

And she drove every morning, you know, big old, whatever it was, just about getting her head over the steering wheel, right on the very street, the Hunter's Point. And she moved in, and she practiced diligently and dedicatedly, and she actually died here. And she would say to me, you know, I read this, this stuff and I just don't get a darn bit of it. Does that matter? And I'd say, no. That doesn't matter. She went to the Zendo. She didn't practice. She followed the schedule. She engaged wholeheartedly and dedicated. Did she have to have some sophisticated ideas? She was kind of dull around teaching.

[30:27]

And you could say she was kind of sharp about something that goes beyond words and ideas. She just had to experience it once and was like, OK, got it. Pretty sharp. She'd come to me and say, could you explain the heart suture to me again? And she'd say, that doesn't make any sense to me. And I'd say, OK. We did that many times. A couple of hours before she died, she said 10 a.m. At that point, she was in the hospital. Night nurse is not as good as the day nurse. I forget what it was. Something like how she was distributing the meds or working the IV or something.

[31:32]

And then both looked at each other and laughed. Even when you're dying, the mind has something to say. The mind has opinions, you know. I may be dying, but You know, Seppo and Ganto, you know, they were Dorma brothers and Ganto was renowned for his, his quickly, his ability to grasp the subtleties of Zen and they interacted and they were Dharma brothers and they interacted and there's lovely stories about that and then Ganto went on and became a famous teacher and several

[32:58]

You work with the person you are. You work with the capacities, the tendencies, the learning process, the character, the makeup of you. That's what you work with. Maybe you have an amazing facility of language and you will read all these wonderful participate in the full moon ceremony once. It was on a Wednesday night. She thought she was coming to the Wednesday night talk. Maybe you just hear the full moon ceremony once. There's no sharper dough.

[34:23]

There is sharpened dough, but it's just a different style, a different characteristic of how you practice. There's another interesting notion, too, that's woven in here. Our human tendency is So I'll emphasize the dharma, the practice of learning languages and reading texts in the original. OK, pretty good. But what about what you're not doing? Maybe in a human way, it encourages us.

[35:36]

You pick up the forms of oreochi very quickly. And you're good at carrying in pots. You have a graceful way to move smoothly around the sanctum. So you love oreochi. Whenever it's time to volunteer, put your hands up. not so good at hitting bells. So you kind of maneuver not to be caught in that awkward position where everybody in the whole room in the Buddha hall is going to hear what Eliza John is doing. But then, of course, you're totally out of balance, right? And the bells dangerous.

[36:36]

And then even the sanctuary of Orioki gets a little corrupt because you sort of feel like you're using it to escape. And so our sharpness and our dumbness, you know, we need to learn how to go in the boat. And maybe we need to learn how to be in a way or encouraged by our sharpness, that when we look at our dumbness and think, God, you know? I've been told how to do this 10 times. Once there was someone who volunteered hearing me, Dad. He used to hit the McCookle, and he was truly awful. I mean, I've heard people who didn't hit the McCookle very well, but Robert passed along. not any Robert that hasn't been here in a decade.

[37:42]

He had no sense of rhythm. People would say to me afterwards, I think Robert needs a little bit of training. And after every morning service, Robert would do the Mercurio, he'd say to me, I just give up. And it was, I was so touched, you know, and I thought, but this has been, you know, how can you give up? It's like, you're the person you are. And I said, well, let's train some more, Robert. And Robert would train more. And then about a month later, he tried again. And then after the service, someone would come up to me and say, who's that guy who was hitting Hakuka?

[38:45]

Has he had any training? You know, there's something about how much my government has this much, but our dullness has so much more. And in a way I sort of felt like this was Robert's main practice, was to kind of give himself humbly, diligently, and just kind of like He never did get to be very good at it. Actually, if somebody didn't get to be very good at it, he never even kind of felt passable.

[39:47]

But in the process of his practice, something, the right fit and something matured, something was enriched. So there's a phrase, I think it's a Japanese phrase, it says, The problem held for ten years becomes a treasure. You just keep working with yourself. You just keep working with that part of yourself that doesn't seem to get it. And then it reveals originals. You have it so moving. humiliation on a regular basis. To have my own fear, my own inability to keep a rhythm put right in front of my nose.

[40:56]

Okay. That's it. Okay. And so our dog, from a karmic, from a point of view, wanting to look good, wanting to get somewhere, One is to impress others. It's very painful. It's such a right grind for self-criticism, which can mostly be corrosive and discouraging. But if we can hold our dominance, humility and humiliation. If you're setting yourself up to look good, it's humiliation.

[42:01]

If you're coming at it with a deep commitment to practice and without a sense of accomplishment, it's extraordinary. It's such an excellent teacher of no gaining idealism. Robert and I became good friends, awrying his inability to hit them in the pool. It became something very sweet. So when people would say to me, have you trained that guy? It was very easy to hear. It wasn't a problem. More like, hmm, what can I say? Words can't reach it.

[43:08]

So, well, human faculty may be short or dumb. The way has no southern or northern answer. This is my version from what I've read. Something like this. So there's the sixth ancestor, and then there's the elder who was the tonto, the being teacher at the temple. And as you know, the sixth ancestor worked in the kitchen. As I was mentioning the other day, there was this kind of two-tier system. privileged monks, more scholarly. And then you would have these country monks. People come and make a figure, put in the kitchen.

[44:10]

I don't think it was an impossible barrier, but there was some kind of that going on. And maybe as a myth, this was to sort of turn that on its head. You couldn't be an illiterate farm boy. girl would come and master the Dharma. Whether or not you've ever had classical, beautiful classical Chinese education. So then as we all know, the six ancestors acknowledged as the one with the clearest Dharma. So with the Tantong, the senior learned monk went to the north and was supported by, I'm not quite sure of what the person was, the local governor or the local warlord, I think it was the local governor, if I remember correctly, and set up a very large government.

[45:23]

And then soon after, The politics changed and Buddhism came under persecution. And the monastery was burned and destroyed. And all that he had set up was just completely destroyed. In the meantime, the Sikh ancestor had gone to the sign. And he didn't have this kind of patronage. Maybe he wasn't such a sophisticated person or maybe he didn't have the right connections come from the right family or whatever. So when the persecution came around, it wasn't a heck of a lot to obliterate. And then the way of common thinking now is academically. I think this is where I'm representing me correctly, but it's like the grandson or the younger student, youngest

[46:24]

youngest transmitted student of a sixth ancestor, really took it upon himself to, in a way, write history a certain way. That the sixth ancestor was really where it was at. The other guy was smart in the books and dour on the Dhamma Hani. And that what the practices really had was what the sixth ancestor was teaching. I think so, the platform suit, if you read the platform suit and just take it on face value, this is the message. The other guy was not only dull, but he was sort of vindictive too. And a bad poet. And a bad poet. There's a reference to this line being in there.

[47:35]

It's almost like an attempt at reconciliation between this dispute. Let's get over this political dispute we're having about this school and that school. Let's not go there. And then there's another notion that says, well, there's the Norman school need more to represent a more deliberate methodical practice based on knowing the teachings and knowing what they prescribe and following the development. There will be seven factors of awakening, the six paramedas, the many wonderful lists of attributes and practices that Buddhism is comprised of.

[48:49]

And you become conversant with these and practicing. And similarly with the Zen school, you become conversant with the techniques of the Zen school and you practice them. And in the Southern school was more. You awakened this innate capacity. The mind of the Great Sage is not the product of 25 years of learning. The mind of the Great Sage is innate capacity. of sitting and letting something flower, something beyond words and ideas and human endeavor. So these became known as the gradual and the sudden school.

[49:54]

And so Sekito was saying, we know it's not in either way. Yes, the capacity is there and I So there's that level of it, too. And then we could say, so the first point I'm making is the particular result. It's the karmic manifestation. There was northern China. There was southern China. There were these two schools. they developed. Oh, and the northern teacher, what I didn't say earlier was that Ganto was murdered and South Pole lived a long life.

[50:55]

Not so relevant other than southern school blossomed history was in a way sort of rewritten Ramses II in Egypt it's a little bit of a digression bank it's a fascinating story one of the pharaohs suffered a bad defeat it seems like he had to be chickened up the other army came at him he jumped on his chariot and he raced off and he raced off And all his troops went into disarray. And he sent his scribes to go around Egypt, carving great stories about his heroic victory.

[51:55]

How he led the troops in the face of great odds. He led them into the heat of battle. And his courage inspired everybody to follow. And they won, amazingly. And so for the longest time up until quite recently, I think about 20 years ago. That was thought to be what actually happened. And then somewhere, another day, we were able to do more intensive studies and then realize there wasn't what happened. I've always thought, what a wonderful and amazing thing to do. It's PR. It's PR, exactly. But I mean, the tendency to rewrite history, or just to simply realize history is always flavored by whoever writes it.

[52:58]

So that, and the southern and northern school, too. So in a way, we could say, well, Seguito's addressing the politics, the PR. kind of this human tendency to break into cons for and against. And then it's a level of dharma, you know, again, you know, which is the right way to practice? You know, in urban Buddhism, it says, does it further. What questions further? What questions further do your practice? Jodhushim better than Zen? Or what did you learn about practice from Bishop Aguri's presentation? Something about that. So in the Dharma realm, we bring an inquiry.

[54:07]

We bring a doh kai. inquiry that moves to harmony and appreciation. And then on the third level, you're just, northern school, gradual enlightenment is a concept, a construct, sudden enlightenment is a construct. You're just a concept. When you're hitting the makugyo, just give yourself over to hitting the makugyo. And something happens. And it's beyond good or bad. It's beyond thinking. And that's its effort. You don't go to your room and write an SEO on hitting the makugyo.

[55:11]

Give your body. by playing the Mukugyo and everyone hears it and chants in relationship to it. And it's a very scary thing to give your body to the Sangha. And that's our practice. in politics, he's bringing forth the dharma, and he's pointing to something beyond any construct we want to wrap in. as an instruction first.

[56:37]

So again, sit in a way that makes mind and body Think of some aspect of Zazen practice that for you appears to be a persistent difficulty. matter of fact.

[57:45]

what the quality particular of the support And so, any questions?

[63:42]

Any thoughts? I wanted to address the northern and southern thing. It reminds me of, you know, like Soto versus Renzi. Rinzai with its emphasis on Kensho. And is there any relationship between the two? Or did that Soto's Rinzai thing, was that its own split that evolved in a completely different context from this ancient Narayan Soto? I was asking about Rinzai. very instructive to look at history, even though, as I was saying earlier, it is subjective. But if you look at history, I was saying practice, for a long time, people would tend to practice with a teacher

[64:52]

another notable teacher would come along, and they have a strong influence too. And there seems to be a history of people going back and forth with them. Well, why don't you go see Goncalo? Why don't you go see Seppo? And this persisted for quite a while, which would seem to indicate that teachers had their way, some teachers emphasize this more than this and people would collect around them or whatever reason they collect around them and they were linear and I think if you look at United States right now you see something very similar there's lineages and there's teachers and there's people in one lineage and there's people going from here to there.

[65:58]

And then in the last couple of hundred years, maybe two to three hundred years, there has been a stronger emphasis on kind of an institutionalization and establishing. You know when you have five schools, hard to have an either or, which there were at one time. You had five dominant lineages, and then for a whole variety of reasons, it's dying to two. And then it seems, oh, well, now it's an either or. And in this world, you have five, well, what was it? Three sudden and two gradual, or was it the other way wrong? I think it was more a variety of heritages. And now, because we're dying to two, I think we're more inclined to say, oh, well, then they must be like this and this. And then in some ways, if you look at the Renzi of the nature, you look at the profound effect Hakuin had. And then, of course, Renzi himself had that sort of Hakuin embodied and drew a lot of energy.

[67:16]

And then he codified it. And then because of his power and his codification, of influences, the school became strong. And as they became the two schools, they became the places to go. So either you go here or you go there. And maybe more so in Japan, like when you look at China now, you look at the Chan School, and you see how big an influence and decline was. Like when we go over, and we go to the Chan place. And then he actually tells you, you know, we say, okay, well, Chan means Zen. We've all heard that, right? Chan means Zen in Chinese. Then when he's going to give us the details of what they do in his school, you're like, huh?

[68:21]

Gee, that sounds different from what we think Zen is. It sounds different from what we think Rinzai is and what we think socialism. What is empty cloud? What is a powerful influence in China? And he codified it this way. And in a way, is that China? Or is that empty cloud's China? And then we inherit them, and they're pre-packaged. Okay, here's , and then here's some schools. That's a tiny lineage which says, well, I'm a blend. And that's the way . Look at this lineage. And in some ways they are.

[69:27]

If you go to Japan, it's very clear. what the Soto training temples are and how you behave in them and what kind of roles you wear and how they emphasize the practice. If you go to the Soto training temple, you get a different kind of training. And that's where it is right now. That's my way of thinking about it. Okay, here it is. And then we can look at the states and we can look at the different centers and like this lineage. To my own mind, you know, part of what I think one of the precious contributions of Suzuki Roshi was, it's a continual learning process. Here you are, in Indian land, keep learning. Keep adjusting and adapting. Like Bishop Aguri was saying yesterday, you have the heritage and you have the adaptation.

[70:30]

too much in adaptation, you're in danger of losing the roots. If you're holding back to how it was in the old days too much, it moves your relevance in the context of today. I had a question. As we're talking about history, there's a of people you run into every now and again that claim that the sixth ancestor de-emphasized Zazen. I don't know if that's true or not. I don't know anything about it. But my question more generally is, of the schools that you're talking about, did they all equally emphasize sitting? Or was that something that Dogen kind of rediscovered as a result of sitting with his teacher and so on? leading scholars, Zen Buddhist scholars, is William Butterford.

[71:43]

I was just thinking, oh, I'd love to have you here right now. He's come here and done seminars over the years. And it's great to have someone who spends their whole life researching questions like that. And then they just quote you. Well, here's the existing information. And here's what it tells us. And then there's wonderful things. a lot of the early teachers were written about 200 to 400 years in China, were written about 200 to 400 years after they died. And then we read that and we think, oh, that's what really happened, because it says it in this old text. But what are people going to say about us 100 years from now? We would have even a glimmer. The impression I have is that Zazen practice, and awareness practice, mindfulness practice, and following the Benaya was pretty significant.

[73:06]

And the stories that got passed on, did you hear what Renzi did? he grabbed a guy and slapped him on the face. Amazing, you know? For 100 years, we all did zazen, and zazen, and zazen, and zazen. And then this one day, out of the blue, in complete contradiction to everything else we were doing, Rinzai grabbed a guy and slapped him on the face. And then we remember, and then we think, well, Rinzai told me slap people on the face, you know, like walking around going slap, slap, slap. You don't read any stories. Rinzai got up, went to the Zen, did Zazen, did Sorioki, went back to his room. You don't get those stories because they're boring. I think it's obvious. These guys did get up to antics.

[74:09]

How often? And then they think that is more efficacious. You know, if you look at the story, a lot of the stories, after 20 years of studying, you know, this monk studied with Rinzai for 20 years. And then one day, Rinzai gave him a shower. 20 years, he said, well, please read the hard sleep drum. Please hit the . And then one day, I long told him once about a Rinzai teacher. He said, his teacher. And you go to in the Rinzai tradition, you go every day. And then one day, teacher said to him, that's not the way we, that's not the form.

[75:15]

The form's more like this. But he waited nine and a half years. This person coming to San Zen pretty much every day before he said to him one day, that's not the way we do the form. So now when you hear that story, you might think, whoa, you know, the moment you walk in there, this teacher corrects you. great teaching for this guy. He said to me, isn't that amazing? He was patient and willing to let me do it that way for nine and a half years. And then one day he just said, it's not it. And then of course, he was like the teacher held up a beautiful flower. He didn't go to his room thinking, This guy's always criticizing me. Why didn't he give me a break?

[76:16]

He was like, wow. How sweet is that? When you were talking about sharp and dull, and talking about all of us are sort of dull in some areas and sharp in others, what about those places where we think we're dull or sharp, but we're really not? Of course. Well, hopefully as we continue to practice, the myths we have about ourselves get replaced by what's really going on. Hopefully there's enough basic mindfulness that we're making, slowly making contact with what's happening rather than just crampling around in our own mythology. I think we can watch ourselves. We have an interaction And then we go back to our room and we cook up an amazing story about it.

[77:17]

Usually it's more potent and attractive when it's something painful and negative. And then you're in your room and you make up this amazing story. And then you meet the person again. And you can't go past her all that. And they are such a woman. Or you have another interaction with them and it's kind of confusing. In your myth, they're a 12-foot monster. But in reality, they're just this other person. And you kind of like them a little bit. So the mindfulness helps us dispel the myth so that we get in touch with something more realistic. And we can kind of look at the point that says, I'm always such a thing. I heard someone say that last one time. What do you think it would really be like to have dinner with George Bush?

[78:21]

What do you think it would really be like to have a drink? What do you think it would really be like to have dinner with George Bush? Aside from all of our mythology. Yeah. He's from the Texas Department. That's number one. So the first couple of lines pointing towards Buddha. And then the next couple of lines asking us to save our humanness. the Zen school, that if you think about it, we only emphasize our shortcomings, our limitations, the ways in which we can trip up and be real.

[79:29]

That's a lot of bad news. That's a lot of discouragement. That's a lot of fire for self-criticism. appreciative, harmonizing inquiry. To realize that when you hear the intention of others in the room about Zazna, that it's a precious jewel, right out of their humaneness, right out of, and that was sparked by the way in which they think they have a limitation, a struggle. I support something that feels almost tender and sweet.

[80:35]

So can that humanness be held? It's a quartet. In the Irish version. In the distracted ramblings of my imaginings, they go together.

[81:13]

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