May we please begin with one or two precious minutes of silence and dedicated presence for the many beings who have experienced a great tremor of the earth. And just be present with the people of Concepcion, Chile, Haiti, and all the many quaking communities of our world right now, just to Sit deeply, fully, completely present. And if you'd like, you might even experiment with putting your right hand on your heart or even left hand on the belly, just to feel breathing, the continuity of the breath of the world. And in the last one or two breaths, deeply, deeply, deeply breathing in, gathering the world, gathering, bringing it in.

[02:27]

And then full release. Thank you very much. To dedicate silence and presence is perhaps our greatest gift to one another. and to the more than human world. Because I am a gardener and one who grows food and have been, my meditation practice, my Buddhist Zen wonderful training has completely grown, intertwined with the practice of being in

[03:47]

living and learning from the garden, from the living earth. So to hear yesterday about this earthquake was extraordinarily powerful. My husband and I were driving back home to the coast. Our cat was ill, so we took him to be taken care of. And while we were driving home, the floodwaters from the bay were running over the the highway, and we couldn't get through. And I thought to myself, it's a strong full moon. Strong full moon, and how deeply the tides of the world interact. And then to come home and hear from a close friend about the 8.8 earthquake in Concepcion, Chile. I remembered a passage from one of my very favorite books, Dirt, The Ecstatic Skin of the Earth.

[04:52]

I'm having a very powerful experience in this last year, beginning with the new year, 2010, of picking up books like this and the Worldwatch report on the situation of our Earth right now and feeling that I am holding in my hands true Dharma texts, texts, texts. that give, that offer direct access to the teachings of the Buddha and of mindful awareness. So this text is such a book for me. So let me just read you this extraordinary passage about awareness of earthquakes and moonquakes and how they interact. And William Bryant Logan wrote, is a very good scientist and a beautiful writer. He's an amateur scientist, amateur meaning lover of science. And he lived in the basement of the Cathedral of St.

[05:54]

John the Divine for, I think, more than a season, more than a year, writing this book, researching the earth and writing about the earth. It's a beautiful testimonial. On average, 150,000 earthquakes occur each year on the earth. Some are deep focused in the mantle and imperceptible at the surface. Others move the soil and the creatures in it with unmatched suddenness and ferocity. When water-saturated soils or sands or clays are put under pressure, the water may force the granite apart, the granite grains apart, causing solid ground to become liquid and flow away under your feet.

[07:06]

Up to weeks before an earthquake occurs, Some change happens in the soil and in the waters. The creatures who live there know that something is amiss. The Chinese were able to avoid the worst earthquakes of the Beijing earthquake of 1975 by taking warning from animals that fled up and out of the soil. Though it was mid-February, people observed snakes emerging from their burrows and dying on the frozen ground. Rats abandoned their holes to wander the snowy, lonely landscape in groups. Prior to other earthquakes, ants have been observed trooping across the soil surface with their eggs held high in their mandibles. Rabbits have been seen hopping on the surface of the ground

[08:10]

refusing to enter their burrows. Sheep, cattle, horses have balked at entering their corrals. Fish jump repeatedly, and shrimp crawl onto dry land. Isn't that amazing? Just to think of the awareness within the body of the earth. And then there's also an intense movements of the earth, there is an incandescence that comes up from the ground. I think there was some reporting of that from yesterday, some reporting, because when an earthquake is 22 miles deep in the ground, and the ground opens as it did, there is a kind of brightness or friction that comes up and light. Okay. Incandescence. occurs when a current passes through a slender wire, overcoming resistance of the air around it, causing the air itself to become charged and electric.

[09:19]

This repeated excitation of the air releases light. Isn't that amazing? From the Earth's point of view, This whole thing may be nothing more than a moment of peristalsis, a readjustment that helps the earth to digest her food and relieve herself. But one can't help wondering what the light that pours out of the earth is about. And this is the part that so moved me, especially yesterday. Likewise, the earth stimulates the moon to shudder and flex. as though the moon were preparing to begin a warmer life. Sorry, the print is so fine I can hardly read it. Forgive me. Oh, I want to read this to you, too.

[10:21]

A moonquake is caused less by tension between the moon's surface than by the surrounding silicate mantle of the Earth-moon relationship. The strong, deep focus, moonquakes, almost all occur within a few days or hours of the moon's perigee, which was yesterday, exactly at the time of the earthquake. Setting off huge tidal response. So the moon and the earth in conversation, in relationship. I don't know. I don't know. It was written... right now as you take it in. It's never been written before. And it was badly read. So we have the capacity sitting still and gathering the heart and mind to absorb and hold the truth of what is.

[11:23]

And we are called to be present now for tremendous changes. Unexpected occurrences. and great teachings that come pouring out of the living earth and the air. And we are ready. We must be ready to receive these teachings. Everything, said the Buddha, everything, oh bhikkhus, is burning. In the first sermon, the fire sermon, one of his very first teachings, everything, oh bhikkhus, is burning, and I think of some of the teachings that I've been studying in this book that my Dharma friend and teacher Linda Ruth Cutts gave me, The Climate Emergency, A Buddhist Response. This is a wonderful book. I highly, I deeply recommend it, not highly, I deeply recommend it.

[12:27]

Brand new, a series of articles from practitioners and scientists and sitters and anonymous practitioners calling out to the earth and to what is actually happening. The United Nations Climate Summit recognizes and proclaims that the glaciers of the Tibetan Plateau, providing waters for billions of people in Asia, are drying and within 30 years may be completely dry. Northern China and Australia are already experiencing crop loss. Famine, mass migration is predicted by mid-century. We take this in as human beings. It is our human inheritance to listen and to respond, and also to hear not just doomsday prophecy, but the voice of the earth calling out. Chronic

[13:30]

like famine and mass migration by mid-century, and one half of the carbon released, has been absorbed by oceans, raising the acidity. When chronic malnutrition faces one-sixth of the world's population, and these facts are from Bhikkhu Bodhi, who's the founder of a wonderful organization called Buddhist Global Hunger Relief. I think that's right. Anyway, he's founded this organization to respond to these truths. 900 million people, mostly children, are malnourished. And 25,000 people die each day of hunger. Almost 10 million a year. So we live in extraordinary times. just going to bring you a little bit more from the scholars and the Buddhist practitioners and so appreciate their clarity for 100,000 years mega phenomena have been stable what we experienced yesterday is the voice of the earth or the shuttering of the earth but it is a mega phenomena phenomenal event and these mega phenomenal events are no longer spaced as far apart as they used to be and we know this

[15:05]

So now they are spiking, and there's an unraveling of the stability of the world, pointing out five indices. Carbon gas emission, a raise in consumption of products, a raising up of human population, increasing world hunger, and a huge expression of species extinction happening. And now a new spasm where one in four mammals are endangered, one in eight birds, one in three amphibians, and 70% of the plants that we know. And the earth is currently experiencing an extinction rate 1,000 times higher than normal. And to read these... To read these facts in this Buddhist text has been extremely powerful for me, and difficult, too, to really take, to let these truths come across my membranes and take in what I'm reading and recognize how responsible each of us is in some way.

[16:24]

Our friend Alan Sinaki, who often sits at this seat and is a primary teacher at the Berkeley Zen Center, is one of the contributors to the book, and he writes, the United States today has 200 million cars and trucks. 200 million. And in 2004, United States vehicles generated 314 million metric tons of carbon. That's as if you filled a coal train 55,000 miles long It would encircle the globe twice with the amount of carbon we're generating. So not to whip us or discourage us, but this data is exactly from the heart of the Buddha to our heart, a direct transmission outside the scriptures, completely calling on us to wake up and respond.

[17:27]

And I know... I know and trust so many of you are working to reverse this catastrophic tide. And it's going to take all of us. Years ago, at Spirit Rock Meditation Center, some of us had the immense pleasure and privilege of meeting with His Holiness the Dalai Lama. He came to address practitioners in the West who love the Buddha Dharma, love the full wide, deep expression of meditation and teaching for the benefit of the world. And it begged us, really begged us, to go back to the fundamental teachings and to apply them directly and fully to the situation in our world, not to turn away. And to remember, he said so beautifully, looking back at my notes, to remember that the founder of Buddhism was an ordinary human being living six centuries before the Common Era in what is now Nepal.

[18:37]

Insight, universal, and a radical human being. Seeing that suffering is, and asking again and again, or saying again and again, one thing and one thing do I teach suffering and the ending of suffering. and dedicating a lifetime to doing that and then creating a field of practice that has that same impetus. And practice that is hopefully deeply relevant to our times. Practice that is, and I'm drawing here from Dr. Houston Smith, These are wonderful, wonderful reminders of how to meet the emergencies of our time in a way that is anti-authoritarian and direct. Each person seeking the truth.

[19:42]

And anti-ritualistic. There's not time for formalized rituals that separate us. Not now. And non-speculative. A wonderful story of the arrow. In the eye, the Buddha said, if an arrow goes into your eye, you don't ask, who shot that arrow? Where was it formed? Where was the tip of the arrow from? Was it poisonous? You deal with the pain of the arrow in your eye. Or you help if another person is pierced. You directly respond. And looking for practice that's devoid of tradition. and taught in the vernacular in everyday speech. Don't go by what is handed down, nor by authority or tradition. When you know for yourselves these teachings are good, then follow them and meet the suffering of the world.

[20:44]

And a practice calling to us to practice with intense self-effort in an anti-fatalistic way. So if these facts make you feel at all fatalistic, shake it off like the earth did yesterday and go down deeper. Don't take a fatalistic posture. Here's the path to end suffering. When you find that path, tread it. Buddhas only point the way. Work out your salvation with diligence. And last of all, practice that is anti-supernatural. By this shall you know one that is not my disciple, said the Buddha. He tries to work a miracle. So we're looking at everyday practice, everyday possibility, and effort, and intensity, and presence.

[21:53]

And it's going to take tremendous courage. to meet the challenge of our times and to pick, you know, the Buddha taught. And I love to apply at the Dalai Lama's encouragement for all of us to apply the teachings that are 2,500 years old. If they have veracity now and traction, then they will relate to the world as we know it. So when we look at the suffering that comes from the United Nations panel on religion, global climate change, global climate chaos, we're beginning to say. Then we know that there is suffering, as the Buddha taught. There is suffering. There's the suffering of the pure suffering. And then there's the suffering of change. And then the pervasive suffering of human life, recognizing how human life is connected to what we're experiencing. So there is suffering. And we take it in narrowness, as Stephen Batchelor likes to say, anguish from angustifolia, we say in the plant world, a narrow leaf, compression, narrowness.

[23:05]

There is that compression in the presence of suffering. And there's also a cause for the suffering. The Buddha often compared himself to a physician. I'm a physician. I meet illness, diagnose it. There is suffering. Diagnose the cause. find what the treatment is, and then apply the treatment. So the cause, of course, the cause of suffering, the Buddha taught, is our own craving. Craving for... I love it with... One of our teachers, Reverend Hung Shur, is very wonderful and active with children. He says, you can encapsulate suffering and how it's caused very clearly. More! More! Or... So it's either wanting, wanting, or... aversion. Tremendous wanting, a kind of craving or aversion. So a craving for more and a craving for fame and continuity and a craving for extinction. Also possible.

[24:08]

That kind of craving is present. So in our times we take in the truth that there is a cause. And we look at it. We look at the interworking of ancient twisted karma My husband and I have an irreverent way of saying when something very untoward happens, oh, ATK, ancient twisted. ATK arises. He says, do I think I smell ATK? But to look at the workings, I do mean to make light of what is heavy. And I do mean to, when something is really grave, we have to interact and play with it. And when something is light and frivolous, has to find its gravity. The entire January practice period was dedicated to looking at ancient twisted karma. So we will dedicate ourselves to looking at the causes of suffering.

[25:10]

And then the cessation. Thich Nhat Hanh always said, the extinguishing of concepts. Can we actually extinguish all of our concepts and recognize that there is... cessation of this. And there's a path that leads us out. Worldly expression of the Eightfold Path. First, see clearly what is wrong in your life or in the way you live in the world. Next, decide you want to interact and make a difference. And then act and speak so that your aim and action are in alignment. And find a way for your livelihood to not conflict with your deepest intention. And that intention always goes forward at the staying speed.

[26:13]

That is the critical velocity that can be maintained energetically. And seventh, think about this and path incessantly and learn how to contemplate with the deep mind. That's a beautiful expression of the Noble Eightfold Path. So in whatever way we can to take up teachings, they may not be the Buddhist teachings that are your home ground or your anchorage, but whatever teachings give you strength and courage Take them up and find a way to adapt them and apply them to the world at hand, to the actual situation in which we're living. Apply practice, applied awakening, widening the circle of consciousness, applying our dedicated effort and intention, and doing it somehow, if we can, together.

[27:14]

So I've been really... wondering what gives us courage in these times. I know last night I woke up in the middle of the night with a vivid pounding of the heart, physical pounding of the heart in my throat and a sense of the earth opening up, just a sense of the earth opening up and light pouring out of the earth. Not trauma, but the power of what is our world right now and how we live in it and not turning away from it. And what helped me was to pet the cat. That helped for a while. Until he got tired of me and I tired of him. And then to get my red boots on and just go outside and walk in the mud and the moonlight. And go, I went to the trees around, we live a mile down the road. We lived here for 25 years, now we live a mile down the road.

[28:15]

And just to go out to the trees And to stand in the moonlight underneath the trees and just feel the living earth coming up through the trees. And to see in the moonlight, to see the moon in a dew drop, the moon in a dew drop hanging underneath the branches of the plum and the apples and shining and the petals on the ground and the huge fragrance of the earth and just to rededicate. Just to stand there in that muddy wallow. And let the moon shine through. And feel the grief. Feel it, but not... And I could feel it in my heart and in my body. But also I could feel another kind of encouragement. You know, thinking of all the many beings in the world that are working for...

[29:21]

for the goodness of creation. In our backyard, we have a very, quite a voluptuous willow tree. It obviously has its roots down in the water table and is sucking hard and fast. Gigantic, weeping willow. The woman that we own the house with is an artist and an activist. Many years ago, she hung bags of clear spring water from the willow tree. And I said, what is it? She said, it's the tears of the world hanging from the weeping willow. And she spent a whole day hanging these teardrops from the tree. And last night, I could imagine them and feel them. And then not long afterwards, we planted another tree. with women from Savannah, Georgia, who live in the presence of the backwaters of nuclear waste.

[30:29]

These women came and the teardrops were hanging from the tree and we dedicated a new tree. And there are citizens all over the world doing this work now, meeting and giving each other courage. Thinking of that is essential. A few weeks ago, Jiryu sat in his seat and reminded us that the most important thing is to practice within the life we have and not turn away from what's broken or difficult. And to let that brokenness give us some courage. I remember some children coming years ago, coming to Green Gulch to visit, and Reverend Fu Schrader took them down through the field, and the children were coming from Chernobyl, from Russia, and a number of them had experienced the nuclear disaster there and were missing limbs.

[31:33]

One child in particular, Michaela, was missing a leg, and she had a little scooter. And I remember Fu telling us that the children were on the road and they wanted to draw pictures of themselves on the road. So they took, I hope I'm remembering this, this is what's in my heart, what I'm remembering. They took sticks and they did their figures in the road and Michaela gestured to Fu to draw her. So Fu was not quite sure how to draw her and she did her best. She did an admirable stick figure in the sand and Michaela scooted over and took her hand and erased the leg and said, Now, there's Michaela. Just like that. And I remember Fu telling me that. I may not be remembering it exactly true, but I remember the essence of that story and the courage of that child and the encouragement that gave me not to pretend that we're not broken or that we're not maimed, damaged, diseased, and influenced and affected and carrying the mark of the world.

[32:46]

So that was really wonderful. I also think of my friend Barbara Gates, with whom I've been practicing closely for years, telling me just the other day, we've finished a four-week class in Buddhism and Ecology in the Yoga Room in Berkeley, and we practiced together very strongly. And the very last class, Barbara told us about... citizens in Cairo that are living in a dump and have no other place to live. They're living in the center of a refuge dump. And somehow they figured out that from what had been cast away and thrown away, they could create beauty. So they began to collect from the dump and make quilts and books and all kinds of materials and sell them to support their lives. That kind of creativity and courage is essential for these times.

[33:55]

And then, last of all, I think of Herb Arnold, who lived here at Gringolch. He said he came to Gringolch when his life had completely fallen apart. It had become garbage. My life is garbage, he said. So he thought, okay, my life is garbage. Well... I wonder what will come of that. And he went around Green Gulch and collected enormous amounts of garbage and began to create sculptures out of the garbage. I remember in particular a grand eagle that he made out of old saw blades and some kind of acetylene canister for the body. And these long wings made out of rusty saw blades. It was on the lawn for years and I thought it was one of the most beautiful courageous birds, because it was made out of Herbie's brokenness and rusted, edgy mess.

[34:56]

I also want to tell one more story of an extremely courageous young person. I heard this story from... A close friend, a man I'd practiced with in Plum Village years and years ago. He's a poet and also a wonderful translator. He's been working with Kaz Tanahashi to translate the Shobo Genzo. Both volumes of the Shobo Genzo this November will have the Shobo Genzo with this irreverent poet intermingling with Kaz, and it should be a lively, wonderful, and erudite translation. Well, I remember at Plum Village that Peter's daughter, Sheba, was a piece of work. She was a fiery little devil. And she lit up the world around Plum Village. She was a real tribute to American children. She really put it out as it is.

[36:04]

And Peter wrote a poem during that time. Watermelons and Zen students grow pretty much the same way, long periods of sitting till they ripen and grow all juicy inside. But when you knock them on the head to see if they're ready, sounds like nothing's going on. Sheba was an extraordinary child, full of fire. About two weeks ago, I met Peter again. It's been years since we've met. We had a gathering of lay Dharma teachers. We met at Dharma Rain Zen Center in Portland to talk about the path of lay practice. We figured there were about 600 years of practice in that room. We were so long of tooth and white of hair, and dedicated to sitting and to practice. So Peter was there, and I asked him how Sheba was, and he said she'd met the love of her life, a young man.

[37:10]

They had planned to get married, and six weeks before their marriage, her partner, Mike, was diagnosed with Ewing's sarcoma, pediatric cancer, invasive. And Peter described, I said, I just listened to him. And he said, I went into the room, and she was sitting on the bed and just keening and crying and crying. She had a pillow over her head. And he waited a long time, and she'd only known Mike... for a few months. And he whispered to her after a long time, you know, you don't have to suffer like this. And she looked at him and said, Dad, how could you say this? There was no way she wasn't going to stay with Mike. So Mike is a firefighter. He lives in Santa Barbara. They got to UCLA and And the doctor looked at his cancer and said, you're going to have to lose your leg.

[38:16]

And it's going to be a pretty rough run. And the doctor went on and on and on. And at the very end, Mike said, don't count me out. And the doctor, who's become a very good friend of this family, said something in him moved. And they constructed a titanium knee. for this young man and figured out how to bolt through his leg. Somehow they did it, keeping his leg. He's still a firefighter. The Santa Barbara Fire Department has found a way to make him captain, well-deserved. He works out by the airport and is a primary person. Just recently he went into pretty serious meditations metastasis and had to have another operation. And Peter and Sheba were the only people that could be with him after the operation, and they watched as his white blood cells climbed back from zero.

[39:23]

They had to go to 10,000. And Peter said he never, ever had to call on his practice as deeply as during those long, long days of watching the white blood cells come back up. And outside, outside of the ICU, lo and behold, the whole fire crew from Santa Barbara came and said, just let him know we've got his back. So stories like that are, they're what gives me courage in these times, you know, just when things are as hard as they sometimes are to keep going. is incredibly important. And the times that we're facing are elemental and fundamental times.

[40:25]

And I can say this as a gardener and as a practitioner who's active in the world that What we're called to do now is to remember our elemental nature, what we're actually made of. The living earth, earth my body, water my blood, breath my, fire my spirit. I can never remember this wonderful song that we sing in summer camp. To remember that we're made of earth, water, air and fire mingled, pulled together. and ready to be encouraging beings and to be willing in our most elemental selves to face what's ahead. How many people in this room find lately that you're waking up at night and not able to go back to sleep?

[41:26]

I don't think it's only connected to old age, sickness and death, pending old age, sickness and death. But in the middle of the night, just waking up fully awake. A very close friend of mine, a person who was an editor in the early years of when I wrote for Tricycle Magazine, this was the first editor I worked with. His name is Clark Strand. He's just written an incredible article of encouragement for those of us that wake up in the dark and can't go to sleep. reminding us that in ancient times, human beings would often wake up in the dark and be present in the dark and not have the option to turn on the light or get up or even be called to walk out in the orchard in the dark, but just lying in the dark and taking in the darkness and staying present for that darkness and finding a continuity.

[42:33]

of meditation that doesn't just manifest on meditation cushions, but is available to us when we can stay present, even in the dark of night, waking up anxious or afraid or dull-witted, to stay present, not move, not turn on the light, but just to be present for what is. not see it as a failure to sleep or a torture that means you're going to be tired the next day, but to fully release to that inability to sleep and to trust the reasons for it. To trust that we are deeply, with our bodies, responding to the earth and the situation of the earth right now, not only the earth.

[43:35]

but our world and how we live in it. And, you know, to be somehow to find courage. from that experience of waking up and not being able to sleep, not knowing what to do, and being willing still to stay with it. In the 15th chapter of the Lotus Sutra, there's an incredible story of bodhisattvas, awakening beings. It's called Emerging from the Earth. The 15th chapter is called Emerging from the Earth. And Clark talks about this chapter, remembering it in the dark, remembering the reading, having it come up, not only remembering it, but the earth opening up in the dark and bodhisattvas emerging from the earth while he stayed quiet.

[44:58]

Now, this is not a kind of apparitional experience, but an actual experience of... beings coming up from the earth in the darkness to teach and to meet the world as it is. Reinventors of the world. So, thank you for letting me sit here and speak to you from the... the heart. And also to acknowledge how profoundly important it is for each of us to find what gives us courage and to trust what's actually simplest and most direct, most fundamental.

[45:59]

Never apologize for anything fundamental, said Hesse. Fundamental comes from fundus or the anus on the cushion. So never apologize for groundedness and redeem that word fundamental so that it has some truth for you. So to be willing to stay in the dark and apply the teachings that give you strength and courage to the emergency and the challenges of our times is a great gift. And it's a huge part of being a human being in these times. Often we look at the Buddha, the image of the Buddha on the main altar, touching the earth. And traditionally, we say the Buddha touches the earth, the call on the earth to be his witness, to witness and affirm his right to sit still on the earth.

[47:03]

I don't think so. I think the hand on the earth is a different gesture. Knowing that the earth is bellowing and belching fire, opening up 22 miles deep, swallowing 200,000 people dead in Haiti from a single tremor of the earth, and touching the earth to remember, I'm made of the earth. Not calling on the earth, to affirm grand practice, to touch the earth, to touch the darkness. And remember, we're made of this darkness and this so-called solid earth that's moving. We're made of stardust. We say the Buddha woke up when he saw the morning star. Not separate, but because all of the elements that make our world and our bodies and mind and breath were forged in the belly of an ancient star.

[48:05]

pour down onto the earth. So when we look at a star, when we touch the earth, it's not to say, oh, that star represents full awakening. No, it's because we're made of each other. And because we recognize each other. Holding a flower. No, the flower doesn't symbolize simplicity or death or life. We're made of the flower. We recognize each other. It's an unspeakable mystery. So, still we speak about it all the time. It's ridiculous. So unspeakable we can't stop talking about it. So, I want to just express gratitude to this wonderful person place and everyone who takes such good care of Green Gulch and opens the doors.

[49:11]

And also for a place like this reminding us you don't need a place like this to be grounded, and yet you're always welcome to come. Because it's here, we don't need it. Because it's here, every place we sit is a Dharma seat, an opportunity to wake up and So I'm going to close with a prayer from the Dalai Lama. Beautiful, simple, short prayer encouraging us. And also let everyone know that tonight, actually later this afternoon, a five-day sesheen is sitting, gathering the heart and mind begins in this room on the full moon. So wherever you are, we can... We can be in connection. Right now, our greatest responsibility is to undo damage done by the introduction of fossil carbon dioxide into the atmosphere and climate system during the rise of human civilization.

[50:29]

We know that we have already exceeded the 350 parts per million that is a safe level of carbon dioxide in our atmosphere, and in doing so, we've ushered in a global climate crisis. This is evident from the frequent extreme weather events we witness around us every day, the unprecedented melting of the Arctic sea ice and the great Tibetan glaciers of the Earth's third pole. It is now urgent to take corrective action to ensure safe future for coming generations of human beings and all other species. This can be established in perpetuity. We can reduce atmospheric carbon dioxide. Buddhists, concerned people of the world, all people of good heart, be aware of this. And together, let's act upon this. Beautiful call to action in this season of nonviolence from the 30th of January when Gandhi was assassinated until the 4th of April when Dr. King was assassinated.

[51:45]

Many of us mark a 64-day period of commitment to nonviolence and awareness. So this is exactly during that time. So in this period of awareness... Let's work together for the well-being of all beings on earth. Thank you very much.

[52:22]

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