surpass, penetrating and perfect karma, is rarely met with even a hundred thousand million compass, having it to see and listen to, to remember and accept. I am out to taste the truth of the Tathagata's words. Good morning. Good morning. I feel particularly happy to be here with all of you today. To be sharing this space and this full day of silence and stillness together in community. Coming back to our bellies and our breath and our hearts. and what seems most precious and most important, particularly right now.

[01:15]

And for all of those of you online, welcome also. Wish you could be here in person with us today. But I feel your presence as well. So today, first of all, I'd like to thank Abbott Hozon for inviting me to give this talk as part of the, and to lead with Greg, this Aspects of Practice period, which is concluding today. And we've been teaching on the Brahma Baharas, the divine abodes of mudita or loving-kindness, love, goodwill, karuna, compassion, mudita, shared joy, and upekka, equanimity.

[02:22]

My intention in giving a talk is always just to encourage you in your practice. And I feel that particularly today, these days. I want to encourage you in your practice. So I hope that you have been able to put down as much as possible any thoughts of the outside world. and what may or may not be happening and I hope that my offering this morning will help you in that because there are definitely times to take it up and engage fully and we also need to put it down so since we're doing a one-day sit today that felt and concluding this practice period that feels most appropriate

[03:31]

So I do want to talk about the Brahmaviharas today, but first I want to put them in the context of virya or right effort. So virya is often translated as energy or effort or joyful effort, enthusiasm, diligence, vigor, exertion, and I think all of these touch into the many flavors of birya, but in many ways I think the word effort is most accurate, is most close in a certain way because it's wonderful when Virya has this quality of joyful effort or high energy, that there's stuff to be done and we're really able to meet it.

[04:40]

But that quality is not always consistently available to us. So I like the translation of effort because we can always give our effort even when things are hard. When sitting is hard, when getting up is hard, when relaxing is hard, we can make a good effort. And as much as we can, we can make a joyful effort. We can see if we can let go of anything extra and be whole, maybe wholehearted effort. Yes. That just occurred to me. Wholehearted effort is kind of the heart of the area. And one of the ways that I want to talk about that in particular is through this teaching of the Buddhas on the four right efforts. So it covers when things are going well and when they're not going so well.

[05:51]

So the positive side and the negative side. and then it also covers when something is present or when it's not present. So these four right efforts start out with... Oh, I wanted to say, so why talk about this particularly? Because where is this effort focused? What are we actually trying to do with this effort? And this teaching on the four right efforts I'm really fond of because it's pretty all-encompassing. It's kind of like the five skandhas. It's meant to cover everything so that you can find yourself and orient with how you might meet this moment. I tend to be a delusion type, so I can get confused about how I should be in this moment, what I should do. I don't have a default.

[06:53]

So a flexible mind, that's great. But having some way to orient, it can be really helpful. Just a direction, not a specific instruction. Ah, you might look over here and follow this path. I want to refresh us with something I said in the first class, which was the beginning of the Dhammapada, one of the earliest texts from the Buddha, and the Buddha said, All experience is preceded by mind, led by mind, made by mind. Speak or act with a corrupted mind, and suffering follows, as the wagon wheel follows the hoof of the ox. All experience is preceded by mind, led by mind, made by mind.

[07:57]

Speak or act with a peaceful mind, and happiness follows like a never-departing shadow. He abused me, he attacked me, defeated me, robbed me. For those carrying on like this, hatred does not end. She abused me. defeated me, attacked me, robbed me. For those not carrying on like this, hatred ends. Hatred never ends through hatred. By non-hate or by love alone does it end. This is an ancient truth. So this is karmic conditioning. You know, what we give our attention and energy to increases. And when we take a step on the path of suffering, we tend to keep going that way.

[09:00]

We're doing things that are not so helpful. If we take a step on the path of something positive, something heartfelt, something that feels like we're moving in the right direction, then we're feeding that, we're watering it, we're nourishing it, reinforcing it. So these four right efforts. The first one is ... I'm sorry, I keep forgetting things I want to say before I start on the four right efforts. The Buddha talks about wholesome and unwholesome factors. So what is wholesome or beneficial or positive is that which is conducive to freedom. So it's very particular. Freedom from the suffering that we create in terms of our reactions to things.

[10:03]

The suffering of wanting it to be otherwise. The suffering of struggling with what is. And this is what the Buddha offered freedom from. Once he said, there are 80 forms of suffering, 79 of them I can't help you with. Because they're the things that happen to us. They're pain and grief and loss and all the conditions of our lives, the large and small, relationship difficulties, worries, whatever it is. Practice can't help us with that. he said. But number 80 was how we relate with the other 79, how we meet them, what we do in response.

[11:07]

That's where we have agency. That's where we have choice. And he said repeatedly, I teach only two things, suffering and the end of suffering. So it's the second noble truth, right? There is suffering. Suffering happens. We do this. And then the cause of suffering is how we're relating with it. And there's a possibility of putting it down and suffering less, a lot less. So I think I'm actually ready to start talking about the four right efforts. When we're talking about wholesome and unwholesome factors, they are specifically things that move us in the direction of freedom or that move us away from freedom. It's not a value judgment. It's not moral. It's just what is beneficial.

[12:08]

We don't always know in the moment, but we can learn by seeing what happens after it. So we want to cultivate positive, wholesome, beneficial states of mind, and we want to not feed the negative or difficult states of mind that really contribute to suffering for ourselves and for others. So the first one, the first practice is to overcome or abandon unwholesome or unbeneficial factors that have already arisen. So that's like you're furious or you're seriously depressed or you're completely caught up in shame and blame or you're judging or whatever it is.

[13:16]

So these are these painful difficult ways of being that are already there. They've come up in the mind. So how do we overcome that? First, we have to see them, and then how do we attend to them? So I want to tell a little bit about some of the ways that I've met these as an example, so you can see different ways of dealing with it. So ruminative thinking used to be a real issue for me. I couldn't stop negative thoughts. And at one point, I read something that said that thinking this way, like dwelling, going over it and over it again, replaying the situation,

[14:17]

was not just a symptom of depression, but it was also a cause. It was a significant cause, because they were able to not only see the correlations, but they could see how your brain changed, the functioning of your brain changed. By thinking the negative thoughts over and over again, it actually made things worse. And for whatever reason, I took that seriously. Wow. Okay, so all my thinking about things that I really believe is going to make it better, like I'm trying to figure this out so it never happens again, trying to understand what happened, trying to just play it through again and again so I can make it turn out better. This is making it worse. This is digging the hole deeper. So one day I would... caught myself in this kind of thinking oh wait this isn't making it better how can i get out of this and i was home alone and i tried a bunch of things one after the other and all of them worked a little bit but not for very long but eventually

[15:44]

I got a lot of house cleaning, I will say that. I got some exercise in, got some things done. But there was a moment, and it wasn't particularly about anything I did. I think it was about the sustained effort to just try not to go there, and I was making a lot of effort. Not particularly joyful at that point, but I could almost literally feel my mind let go and it was like pop and I felt like my sort of more ordinary mind was back and it let go of that cycling feeling and I could think again and I could see you know what had happened that kind of started me down that path and have compassion for myself and move on.

[16:47]

So when things are already present, it's a lot harder, particularly in full bloom, it can be a lot harder to back off from them. But it is possible. It just takes more effort. So that experience also gave me more trust that I could change my mind. I could do something different with my mind and it didn't have to run me around quite as much. So that was really the start for me of changing that habit. So that's overcoming or abandoning unwholesome factors that have already arisen. And then the second one is the non-arising of unwholesome factors that have not yet arisen.

[17:49]

So that's when you see something, like you might feel that you're just about to go to anger or get into an argument with someone, work something out, and you don't go there. And I've had a few experiences that were just very clear of that, clear about that, when there was just, it wasn't quite a little voice, but there was just kind of a whole body feeling like, don't go there, just don't do it, just let it go, and I listened. and then I could settle back on myself. So that's the non-arising. There's a story many of you have probably heard, but it's so apt to this.

[18:57]

It's called Autobiography in Five Acts. I see some of you nodding. It's very short. So act one. I walk out of my house. There's a giant hole in the middle of the street. I don't see it. I fall in. It's not my fault. I don't know how I got here, what's going on, and it takes me a really long time to get out. Chapter 2, Act 2. I walk out of my house. There's a giant hole in the middle of the street. I see the hole. I fall in it again. It's not my fault. I have no idea how I got here. It takes me very nearly as long to get out. Act three. Can you guess? I walk out of my house.

[19:59]

There's a giant hole in the middle of my street. I see it. I fall in. I recognize that I've been here before. This is a familiar hole. And I also have some sense that maybe I have something to do with being here. It doesn't take me quite as long to find my way out of the hole. Play a repeat on act three a few times. It's very hard to be in act three because you're like, how am I doing this again? I can't believe it. I don't know how to get out of this. But it's actually just part of it. Act four, I walk out of the house, there's a giant hole in the middle of the street. I see it, I recognize it, and I walk around it. And act five, I walk out of the house, giant hole in the middle of the street, and I walk down another street.

[21:02]

Sometimes I add a Zen ending on it, which is... you know, hole, no hole, dive in, jump out. There's a 12-step story that I've heard that's kind of a variation on that where the guy's at the bottom of the hole and he's calling up to people and people are like, oh, wow, that's too bad. I'll pray for you or, you know, whatever. But nobody's actually helping him. And then there's somebody, an old drunk comes along And he jumps in the hole. And he's like, what are you doing? You could have stayed out there and helped me, you know? Now we're both here. He's like, ah, I know this hole really well, and I know how to get out, come on. So there are many ways to relate with the holes we fall into. And again, how we relate with it is so much of it, oh, there you are again, little mind going around a hole.

[22:09]

okay, now we can move on. We can go together and I don't have to make myself bad for doing that again. It's just, that's how it works. So these first two I think of in the category of the first pure precept. We recite the pure precepts in the Bodhisattva ceremony in the full moon ceremony. So it's, I vow to refrain from all evil. I vow to do no harm, which are, that's usually the starting point for any spiritual practice. I vow not to cause harm. overcoming these unwholesome factors or just letting them go are an aspect of that.

[23:13]

And then the next two are about cultivating all that is good. It's the second pure precept. So cultivating these wholesome factors that have not yet arisen. So that could be cultivating patience or compassion or kindness or whatever is cultivating those that have not yet arisen. And when I was, we have told this story here before, when I was our director I had to really cultivate how to meet in an upright way and without reactivity or fear, difficult conversations when people came to talk to me about difficult things. So I really had to cultivate that.

[24:18]

I had to work at it. It did not come easily because conflict with my family didn't go well. So I had to really work on doing something different and over time, that made a huge difference. And I was so much less afraid to the point where I was like, great, come on in, let's talk. I had done a couple of things in doing that. I had learned some skills, and all of this is learnable skills. Practice means you're learning, you're training the mind, you're training the body. and you're training it in wholesomeness, in goodness, in what's beneficial. So I trained in how I could meet people by turning toward rather than turning away, and I had a few little things that I did, which are basically like, great, tell me more.

[25:31]

And then it was back on them. Because they would often come in and be like, solve this for me. Fix this, I can't do it anymore. And I'm like, okay, tell me more. And I would express a lot of welcome, even if I was a little shaky, or a lot shaky. Make it too naked is pretty good, actually. Because we can go along with that. And people would tell me what was going on, and how it was for them, and then I could meet them there. And then I wasn't afraid anymore. I was back in myself. I could be present with everyone there. So this cultivating, this is what we've been talking about in the Brahma Paharis, is cultivating wholesome, positive, beneficial states of mind, loving kindness, universal goodwill,

[26:35]

compassion, shared joy, and equanimity. This is where that falls in there. And then the fourth one is sustaining wholesome factors that have already arisen. And this is really important because we tend to focus mostly on overcoming difficult feelings or experiences or situations once they've already revisited. It's like, oh, okay, this is a problem. Now how am I going to overcome it? And on the other side, we tend to want to cultivate things that we feel that we lack in some way. Oh, I should really cultivate patience or whatever. That's what catches our attention. But when we're doing wholesome things and we're not doing unwholesome things, we often don't notice it because it just kind of fades into the background and we take it for granted.

[27:48]

And I want to really encourage all of us to pay attention to those things, not even just equally, but maybe even more so because what we pay attention to grows and what we don't notice tends to weaken or fade away. So please notice, appreciate the times when you didn't go down the wrong road and also the times that you're manifesting the things that you just kind of think of it as how you are maybe. You know, being kind, saying hello to someone who looks a little down, letting someone in in traffic when they seem stressed. You know, just letting things go. You know, just not taking it up, not taking a big deal about it.

[28:55]

So... is sustaining wholesome factors, beneficial qualities that have already arisen. You can notice them in yourself, and you can notice them in others. Sometimes I find if I start expressing what I'm grateful to in other people, which might be just their everyday things that they're doing, I start noticing them in myself as well. It's like, well, I also do that, but I don't notice. I just think, oh, that's nothing. I wanted to come back to the rong of aharas. And before we have a little time for Q&A, I just wanted to do a short kind of guided instruction, kind of pulling together the Brahmaviharas.

[30:09]

All together. So you can just sit comfortably. And just feeling the breath, the body. And just allowing love and kindness, good will to fill you. You don't have to do anything, make anything happen. You don't have to cultivate or promote.

[31:16]

You just have a little intention to allow this feeling of metta to fill you. as much as you're willing to allow right now. And then from that foundation to open to compassion. and let compassion fill you. And witness heart as being opens a little more to that.

[32:37]

And letting the joy, the fair joy. And finally, equanimity. be equanimous about all of it. Whether you're experiencing love and kindness or compassion or joy, to be willing to receive it all. So just let it be with some softness or gentleness.

[33:51]

And you can practice this at any time where the in-breath is taking in receiving love, compassion, joy, and equanimity. And on the out-breath, you can send it out, you can radiate it out to those dear to you, those you don't know, or neutral. and those who might be difficult for you. You can hold all of that in the Buddha's embrace, sitting in the lap of the Buddha.

[35:05]

Just allowing all of this to come and go, rise and fall. And then just letting back. Let it go back into the breath, the body. In just this moment, nothing happens. So in closing, I just want to say, please take good care of your hearts and your bodies and your minds and one another.

[36:19]

We're all in it together for the long haul. Peace yourself. Support one another. Be good to yourself. What we most want in our lives at bottom is to be able to love and be loved, to be safe To have just enough, really. Because it's how we live our lives. How we actually live our lives, not what we're thinking, but the reality, tactile reality.

[37:23]

And that's accessible to us. That's really accessible. And we can do it together. Thank you very much. And we have a little time for questions, I think. Comments. Thank you for your talk, Linda. At the beginning of your talk, I was really appreciating you talking about effort, and I was curious to hear you speak to balancing effort with rest, because I think that sometimes I have to genuinely make an effort to rest, and I'll use

[38:35]

my mind will kind of use the idea of comfort to sort of deny that I need to rest. The flip side of that question is, I think sometimes my mind also uses rest to avoid making effort. And yeah, I can get stuck in that edge sometimes. I hear you. So for those online, or maybe those also in the Zendo, what Hax was saying was the relationship between effort and rest. Because when you're going, when there's that momentum, that inertia of going, of effort in, it can be very hard to stop and rest. and the inertia of rest also can make it hard to get up and go.

[39:41]

So this is why I find the four right efforts so helpful. It's like it's not just one way or the other, because I think at some point our bodies and minds start getting the feedback that it's too much effort, we're spinning a little bit or too revved up or it's not you know it's not even productive anymore it's just the mind is the mind and body are going around too fast it's like oh and at that point rest may not initially feel good it can be a bumpy transition the sooner you catch it the easier it is And the more you can learn to go back and forth between them, the more it's like, oh, right, so I'm going to balance and just go back and forth rather than veering from one to the other. And I think that just takes practice and getting to trust that if you lie down, you can get up again because you won't be completely flattened.

[40:51]

And I think we also know when we're lying down and resting for a long time that We're starting maybe to get a little internally agitated because we can feel the things we're not doing and it starts feeling yucky. So on both sides, we have to be willing to feel the discomfort we're actually experiencing and not trying, trying not to. Thank you. Anything else? Hi, thank you for your time. Two things I wanted to say. One was I love the image as a whole. And I think I can use that in terms of when I ruminate, thinking of it as a whole.

[41:54]

The second thing is don't think of a pink elephant. What do you practice when you're dealing with a rumination or a thought that you don't want to have, that persists when you put forth effort? So you do, you kind of almost have to do non-effort to relieve yourself from. Anyway, can you respond to that? Yes, definitely. That one day that I was referencing, I tried all kinds of things. When one wasn't working, I just tried another one. It worked for a little bit, and then it didn't. Currently, my go-to is Duolingo. It's an app on your phone or wherever that's a language learning thing. And it's done like a video game. I mean, it was the gamification of language learning. That was their intention, was to make learning the language fun.

[42:56]

and it's very compelling. And it really, you know, and you have to think about it because it's little exercises and it has little bright lights and stuff when you get it right or whatever. So something that is compelling enough for the mind to do otherwise. So that's one way is to do something and hopefully it's, or if you're gonna do social media, Let it be the funny cat videos rather than the other stuff. But that's one side. And the other side is see if you can let it do its thing, kind of like the radio or the TV going in the other room that you don't have so much to do with, and do something that is compelling for your body, that you have to pay attention to your body. basketball and crossboards work for me. Excellent. Not playing, watching.

[44:00]

Yeah. That's great. I mean, everybody has to find your own thing and it doesn't have to be some really elevated thing. When we're stuck in the hole, the first thing is get out because there's so much more possibility and choice once we're even to the point where we can see over the edge. It doesn't have to be completely fixed. You're completely in the light. But when you can start to get over the edge, and sometimes, to Hax's point, sometimes we need to rest, or cry, or vent, or whatever we do. And then we can do the next step. Okay, Peter. Hi, Peter. Linda, thank you for your lecture. I found it particularly refreshing to hear about, again, about how practice is training the mind so that the mind is ready to do something positive at all times, so to speak.

[45:09]

So the question I have about this is often when I'm making an effort. I'm trying to attain something, trying to, you know, accomplish a goal of some sort. And I think that's probably too much effort. I just wondered if you wanted to comment on that. Sure. I mean, the classic Zen thing is make total, wholehearted effort. without attachment to outcome. And that doesn't mean you don't want a certain outcome and aren't working very hard toward a certain outcome. It just means that you're not attached in the way that you're setting yourself up for, it's gotta be this way, it's gotta be the way that I'm envisioning it, because it's almost never exactly what we envision, and we don't know.

[46:14]

how things are gonna go. You know, we've always existed in not knowing. I mean, this is a really old teaching. I don't know, probably going back to the Buddha, but mostly I'm familiar with it in Zen, you know, this great not knowing. And it's just accelerating, you know? So, and that... lovely old story of, you know, is that so? You know, with, oh, this looks great. Is that so? Oh, it actually turns out to be terrible. You know, the guy's son, no, he gets a horse. The horse wanders in. Fabulous, we have this horse. And then the son goes riding the horse and he falls off and he breaks his leg. He's like, oh, this is terrible. My son has a broken leg. The army comes through, and they're conscripting all the young men, but they leave the son because he broke his leg.

[47:16]

He goes, ah, this is wonderful. And after a while, the farmer is just like, you know, I don't know. I don't know what's good or what's not or what will come of things down the line. I really don't know. So if we can hold things up, at least have the idea that we could hold things lightly. I think that can help. And it also might help us stop catastrophizing. Thank you. Thank you. Thank you for your talk. I really enjoyed it. And there are actually two quick questions that I'd like to ask you. One of them has to do with waking up in the middle of the night to having thoughts that all of a sudden are fearful, really fearful.

[48:25]

And I've been going through a lot of changes in my life, so there is some rationale for Do you have any suggestions as to what to do? Because at that moment, it's very hard to get up and sit in meditation practice because I'm exhausted. And to bring rational to the mind and stuff like that. Any suggestions? Is there anything concrete or productive that you could do when you wake up with those thoughts that might help you It's subtle enough to go back to sleep. You know, the problem is that it happens in the middle of the night when I haven't had enough rest, so that I could do some mindfulness practice with relaxing the body or whatever, but the energy is so low and the fear is so strong.

[49:33]

Does it affect your body also? Oh, yes. That was going to be my second question, which is, because during the day when I have a thought or whatever, I can always work with the thought and see that, oh, this is a thought, or what can I do about this? or whatever. But what I am having trouble with is the reactivity in the body when I haven't yet known where the thought is, you know. And all of a sudden, I'm in fear. And I have no idea where this is coming from, but my body is reacting, you know. The hole is right there, and there's a tiger in it, you know. Yes, yes, yes. Can those of you online hear?

[50:35]

The microphone here is kind of in and out. If you're online and can hear, could you raise your hand if you... Okay, can't hear. So I'll just repeat briefly. So the question's about what to do when you wake up in the middle of the night feeling a lot of fear and having a lot of thoughts, and also what do you do with the feelings of fear in the body even when there aren't thoughts attached. One of the things... I never thought I would say this in a Dharma talk, but I suggest you go online and research exercises to calm the vagus nerve. Because they've learned so much about just what happens in the body, what happens with fear, how it works, and the vagus nerve has so much to do that it goes, it goes, From here in this kind of net, the drawing of it is fantastic and it comes down through the whole heart region and through the gut.

[51:41]

So our fears start spiking our mind and our minds start spiking with fear and they're talking to each other, going back and forth. So figuring out how to get, but they've learned a lot about how to calm it. And there are like lists of different ways and not everything works for everyone. But that and just relaxation exercises, getting enough exercise during the day, doing all the things you can do to help you sleep well at night. But it's just, it's like when you're in the hole, when you're in a place, Practice is just not meeting it in the moment. Because we need to have a certain amount of stability. And I think different people find stability in very different ways. One of the ways that I find stability when I'm sitting is to put tremendous effort into the posture.

[52:43]

For me, it's counteracting. Shoulders going up. So I'm really pulling my shoulders down in strong posture, pulling it up. breathing deeply, and that will tend to calm it. Oh, but I can say one very simple thing. Extend the out-breath so that it's longer than the in-breath. This is physiology. Physiologically, the heart rate slows on the out-breath and increases a little bit on the in-breath. So the longer you can extend the out-breath, and just trusting that eventually it will start to have an impact has been quite helpful. And eventually you can extend, or you can sing. If you sing and extend the out-breath, then that's getting the diaphragm to work with you instead of against you.

[53:46]

I wish I had more practical things, but they're usually in the realm of Dharma, and I think this is like, how do you get back in the realm our practices, we're familiar with it, is really beneficial. Linda has a question on chat. She asked, all those efforts you've made to get free from your compulsive thinking mind, house cleaning, exercise, whatever, even though they didn't seem to work, did they contribute to eventually letting go of compulsive thinking via some pure virtue of effort? Absolutely. I didn't give up. I did not give up. I've never felt like I was wrestling my mind to the floor before, but I had never tried. So just my, I think my sheer determination that this time I was going to try to do something differently, even if I had no idea what that looked like, actually did help.

[54:55]

You know, in the Pala Canon, sometimes the Buddha talks about, you know, making this really hard effort. I do think that can only go so far and can be misused, but there's times when that can be appropriate. Thank you. I don't know who was first. Okay. We're also at 11.18. usually finish at 11.15. So just give you a heads up for how many people you wanna call on. One more question. Is anyone feeling particularly urgent with a question? Debra. I'm trying to be very brief, but hearing everyone speak, and even... Good morning, everyone. I just wanted to make a comment about your teachings about the Brahma Bahara and how you started out with metta practice.

[55:57]

And that came very alive for me with the discussion today, which is, metta is very much of a body practice. You know, people can connect to, oh, you know, I'm really sad, I'm tense. You put your hand on your heart, you can do breathing. I just wanted to support that awareness and And part of it came out of an experience briefly that I experienced last night, which is attending the lecture by Rob Owen and Angela Davis. And there was great discouragement. And he was talking about joy. And he was saying, bring in joy, bring in happiness. Let that be your toes. Don't accept the trauma. Don't accept the discouragement. Don't accept the othering. And I just wanted to bring those briefly. Thank you so much. Yes. Yeah. Bring whatever joy you can.

[56:59]

Seek it out. There's so much to enjoy in our life. What an amazing time of year it is in the East Bay. Fall is so often really beautiful, the light, the weather. But all seasons, you know, appreciate. Appreciation, gratitude. I've done huge research on how beneficial gratitude practice is. Because again, it feeds what's wholesome, it feeds what's good. It attunes us to what's good. We start looking for what's good, for what's beautiful. It's like when we're in love, everything we see is beautiful. but we can practice being more like a young woman I worked with who came into work one day and she said, she was from South America and she was very expressive and she came and she said, I'm in love.

[58:02]

And we all said, who are you in love with? And she said, oh, I'm not in love with anyone. I'm in love with everything. I'm in love with life. Okay, I'm in. And no one can take that away from us. No one can take your joy. So please cultivate it. No one can take your kindness or your love or your equanimity. It's up to us. And we can't do it on our own either, but we can do it together. So with that,

[58:47]

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