Thank you. Today's speaker, Dave Rutschman.

[01:19]

Dave is a BCC member, a therapist in private practice, a writer. He was ordained by his root teacher, congen Galen Godwin, of the Houston Zen Center in 2010, and continues to study with her as well as with Abbott Hoson. He lived with his family in Alameda, and speaking of family, it's a family affair because Jiryu, who was a student of Soji Roshi, is the abbot of Green Gulch Farm. Dave, thank you for coming today, and I look forward to hearing your talk, as does everyone else in the universe. Everyone else in the universe. Thank you so much. No one excluded. No one excluded. Good morning. Good morning. Can you hear me okay? The glasses and the mic. I'm so, so happy to get to be here with all of you to get to be together.

[02:27]

So happy to see all of you here in the Zendo and those faces online in their little boxes. I thank Ross for the invitation to speak and for all your help this weekend. of this temple. Thank the Abbot and the Tantos for taking such good care of the practice of this community. And I started to make a list, actually, of all the people to thank. And I realized it goes on and on, you know? So a practice place like this, a vibrant community of practice, a sangha, but maybe any spiritual community. What that means is that it's a group of people that find something really precious and then they take care of it together.

[03:35]

That's what sangha life is. And how lucky we are that we've found something this precious and that we get the opportunity to take care of it. So some of that is visible, a lot of that is invisible. It's the millions of little things that we do to take care of. In a practical way, we take care of the structures and the grounds. Someone is doing their accounting and the finances and the calendaring and the scheduling. You might even say the most important thing we take care of, we take care of each other. And I guess I mean that in a pretty ordinary way, just with our attention to each other.

[04:47]

our care, do our best to be kind, treat each other with dignity. And we take care of the tradition. So we're lucky enough to have inherited this beautiful tradition from our teachers and our elders, and we take care of it so that it can be passed on to future generations. We take care of the forms of our practice. Every time you bow to your zafu, and then you rotate clockwise and bow to the room, you're taking care of the tradition. And I guess what I was thinking about today, this other piece that we take care of, is we take care of the stories. So what we've inherited is this treasure trove of stories, and part of our job is to take care of them.

[05:59]

And I mean that in a pretty ordinary way. We take care of them by telling them, remembering them, by thinking about them, and by keeping them alive. So today I'm going to tell I'm gonna start with an old dharma story, a dharma encounter. Be very familiar. But we tell these stories over and over again because, again, the same way we're kind to each other over and over again. project of taking care of something important together. So here's the story. Dijon asked Fayan, where are you going?

[07:05]

Fayan said, round on pilgrimage. Dijon said, what is the purpose of pilgrimage? Fayan said, I don't know. Dijong said, not knowing is most intimate. Going around on pilgrimage. What is the purpose of pilgrimage? I don't know. Not knowing is most intimate. Sometimes we say, not knowing is nearest. This is a beautiful story. This is a story that lifts up staying close to not knowing. There's this whole thread in our tradition about the power and the beauty of not knowing.

[08:05]

And I'll say even the experience of saying, I don't know, You could try it. If you say or if you imagine to yourself saying, I don't know. I don't know. There's something humble for me about it. There's something vulnerable about it. And there's something very open. There's something unhindered. I don't know. There's something vast and open and free and not knowing. This piece of our tradition goes all the way back. There's a very important, famous story right at the beginning of the Chan tradition, the Zen tradition, you know, Bodhidharma, the great mythological figure from India to China.

[09:08]

It's all the way back to the very, very, that's the seed of everything we're doing here. Bodhidharma goes to the emperor, and the emperor says, who are you? Bodhidharma says, I don't know. In the practice period that just finished, we were studying Zen mind, beginner's mind, and famously Suzuki Roshi said, in the beginner's mind there are many possibilities, in the expert's mind there are few. Part of my understanding is that the expert knows. And so she's limited by her knowledge. And the beginner doesn't know.

[10:12]

And so she's free. in her not knowing. I worked with the idea of not knowing. I had a, I hope it's a practice exactly. I guess it's a practice, something I did that I would, whenever I remembered, I would take a breath and I would reflect on the fact that I didn't know where my breath came from. I guess I knew where my breath comes from. It comes from the air in front of me. But I didn't know how it is that I was this breathing being interacting with my environment in this way. I don't know that. And not knowing where that breath comes from is fine.

[11:13]

I recommend it. I recommend it as a practice. So this whole thread in the tradition about not knowing, about the power and importance of not knowing, I want to say that it's possible to hear this as putting not knowing above knowing. So we hear a teaching, not knowing is most intimate, and it might be possible to think knowing is less intimate. Knowing must be less intimate. It must be ranked in some way. I think it's a little bit more subtle than that. So one song, there's a commentary on this old story. What is the purpose of it? I don't know. Not knowing is nearest. There's a commentary on that. This is one song. Now when people hear it said that not knowing is most intimate,

[12:19]

and that this is where Fion was enlightened, they immediately go over to just not knowing. They hardly realize that a phrase of the ancients covers everywhere like the sky, supports everywhere like the earth. If not knowing is most intimate, then what about Heze saying, the one word knowing is the gate of myriad wonders? People here have said that not knowing is most intimate. They immediately go over to just not knowing, not understanding. They hardly realize, sorry, they hardly realize the phrase of the ancients covers everywhere like the sky, supports everywhere like the earth. What about Hezeh saying, the one word knowing is the gate of myriad wonders? I want to say there's another thread in our tradition about knowing, about the power and the importance of knowing and knowing precisely.

[13:33]

So Dogen Zenji, for example, the great founder of Soto Zen in Japan, brings our tradition from China to Japan, often encourages to know, to think, to clarify, to understand. I thought I'd look at this, so I went to a fascicle of the Shobo Genzo, just one chapter of the Shobo Genzo, and I started underlying passages where Dogen is encouraging us to know. And pages actually stopped because it was, it's sort of simulated three times a page, but here's a list. This is from one fascicle, a little bit at random. This is from Mountains and Waters Sutra. And so this is just some of Dogen's language here about knowing. Examine this in detail. These words. Clearly examine. You should know. Study this in detail.

[14:35]

Understand this meaning. Study and investigate this thoroughly. Reflect on this. Consider this. Know. Quiet and ponder the meaning of this. Study these words. Thoroughly examine the meaning of this. So I sort of trailed off. This is, you know, I don't know, less than a dozen pages, right? So there's this thread of the tradition about not knowing. Open and unhindered way we let go of knowing. But there's this other piece about knowing and knowing precisely. And I want to say I think that's really important if this has a line, the one word knowing is the gate of myriad wonders. You know, the intricate texture of your life, what makes your life your life, your unrepeatable life. Some of that, it's what you know.

[15:39]

So, I know how my wife, Devin, likes it. I know exactly how she likes it. And it took me, it took me a couple of years, actually, because you gotta get it just right. I know how my kids like for breakfast. An old doorknob at my front door, and I know how to unlock that door. But when we have like a cat sitter, they can almost never do it. They usually have the door on the back, right? So what makes it my life, the gate of the wonder of my life are these precise things that I know. And you too. What makes it your life are these,

[16:43]

very particular things that you know perfectly. In this same fascicle, in this Mountains and Waters fascicle, there's a section where Dogen Zenji strongly criticizes the idea that some of these confusing, obscure expressions of the ancient teachers of Linji's shout, you know, this great Zen teacher just shouted, and there can be this idea, oh, we're not supposed to understand that. That's beyond thought. You can't understand when you shout. And Dogen, he goes into full-on about that. He calls people who think that careless fellows, worthless fools, immature foolish fellows, not even worth discussing, more stupid than animals, you know? He really hates that. That idea that you wouldn't know what that Shao is.

[17:45]

He says, even though they do not understand, I don't understand what Linji Shao means, even though they do not understand, they should not neglect studying the Buddha ancestor's path of understanding, to try to understand, to try to understand, to try to know. So we hear that Fionn had a moment of not knowing that was powerful. And we might think that not knowing is more powerful or more important than knowing. But that isn't true. We might hear that Dogen is strongly encouraging us to know. So we might think, oh, knowing is always more important than not knowing. But that isn't true. The story was most intimate.

[18:47]

Not knowing is most intimate. In that moment, what there was, was not knowing. What is the purpose of pilgrimage? I don't know. But it's possible to have a moment. Fionn might have had a moment. of knowing fully and completely the purpose of pilgrimage. You might have known precisely the purpose of pilgrimage. It would have been impossible to say, let's find the story. Where are you going? Around on pilgrimage. of pilgrimage. Fine might have had a moment, no.

[19:50]

Step after step after step. Dijon would have said step after step after step is most in time. Around on pilgrimage. What is the purpose of pilgrimage? It's like geese flying south for the winter. Geese flying south for the winter is most intimate. Like this, where are you going? Around on pilgrimage. What is the purpose of pilgrimage? Silence is most intimate. It isn't about knowing anything or not knowing anything.

[20:53]

It's about staying really, really close to what it is that's happening. There's this idea, this beautiful phrase about our Zazen practice. Many of you have heard it. It's the title of a book about Zazen. Opening the hand of thought. Opening the hand of thought. Letting go of thought. Of course, if you can open a hand, you can close a hand. You close the hand to grip the incense and offer it to the door. And then you let go. And then you close on the next thing. And then you let go. That's our way. It's the way the hand of thought opens and closes in accordance with conditions for... Nan Chuan, a great teacher, said, the way is not in knowing or in not knowing.

[22:03]

The way is not in knowing or in not knowing. Yes, but I'll say this, the way is in intimacy. The way is in dearness. Sometimes we know. Sometimes we don't know. And I think When we study this really, really closely, when we feel really what it's like to know and what it's like to not know, I think we discover that it's really complex, that it's really intricate, actually. It's really sort of kaleidoscopic. When we become intimate with knowing and not knowing, I think it's possible to that knowing and not knowing, in some way, interpenetrate. In some way, they contain each other. This really clarified for me.

[23:08]

I had this insight once. So my dad is a really good mechanic. He's a really good car mechanic. It's not how I made his living, but he was just, just really understands engines, you know? So when I was a kid, he was always fixing somebody's car, you know, his friend's car, the neighbor's friend's car. He liked doing it. It was an act, I think, of generosity for him, you know? And I am not a good mechanic. I don't understand how engines work. I wish I had paid more attention, you know? I've been a useful skill, but rebel. I went inside. read poetry or something. You rebelling, that's whatever's offered. So one of the things I realized, though, that in, as a mechanic, in a current, the difference was between me, who doesn't know how to fix it, and my dad, who does know how to fix it, is that he knows, how do I get this just right, he knows how to not know in that field.

[24:17]

That's what mastery in a field is. So he opens the engine, opens the hood, and it doesn't work. So with me, I open the hood and it doesn't work, and I like freak out. I don't know how to not know that. Does that make sense? I don't know how it doesn't work, and I just, I shut down, done, you know? I remember watching him once, and he was trying stuff, he went all the way to the auto parts store, got a part, came back, put it in, it just still didn't work. So like, I would have, I just bagged the whole thing, you know? You know, he did, right? Like, he went back to the other parts or got another part. Like, he knew how to not know. So I think mastery, or you can say intimacy, intimacy in a field, in some activity, is knowing how to not know. Knowing what it is that's important to know and knowing what it is that you'll sort of figure out as you go, right? So the fields I'm not experienced in, I'm not intimate with, like fixing engines, I don't know how it works, that's it, end of story.

[25:29]

I can't hold it, right? I open the hand of thought, but then I just sort of freak out. I don't think I'm going to close the hand of thought to try something and open it and then close it to try something and open it to let go. I'm not intimate with that field of endeavor. So that's true for me in lots of things. I would say anything I'm not good at or not experienced with. I don't want to say good, just not experienced with it. It's okay. I'll ask my dad to fix the car. He knows how to move freely between knowing and not knowing in that field. So it was really important for me. That was a big insight. And I realized the things that I am more... To make my living, my livelihood, I'm a therapist, I'm a psychotherapist.

[26:34]

I remember at the beginning of working with clients, like someone would come in and... Why do people go to therapists? Usually it's hard. I worked for about a decade in hospice. Objectively awful things are happening. At the beginning, I would worry sometimes that I had to know how to help or something. It seemed impossible to help. Anyway, it seemed impossible to know how to help. And then over time, what happened is I learned or people taught me how to not know, you know, or to know the things that are important. I know things, but whatever helps, there'll probably be some kindness in it. Probably take some patience, you know. But I don't know what's going to help a particular, like how could I?

[27:37]

You know, like we'll get there. curious you know you you you might test this in in the areas of your life where there's real intimacy with some some activity you know i suspect that you move pretty freely between knowing and not knowing right and in your life where there's just less experience you probably jam up right you don't know something and you think you should know it and you know You don't have the capacity in that field to hold the intricate, mysterious inner penetration of these. So knowing and not knowing interpenetrate each other. They include each other. You pick up knowing and somehow mysteriously not knowing is there.

[28:39]

You pick up not knowing. I'm going to go on a little farther, if that's okay. So let's say that actually everything is like this. This isn't only about a moment of knowing that it somehow includes not knowing, a moment of not knowing that it somehow includes knowing. Actually any moment of our life in some way contains or includes or is inseparable from everything else. from everything else. When we're intimate with one thing, we are intimate with all things.

[29:48]

I've become interested in the last couple of years in the school of Buddhism, in Tendai Buddhism. And Tendai is interesting. is kind of the background or the context that our tradition comes out of. Us, you know, Dogen ordained as a, he was a Tendai monk, and he trained as a Tendai monk for many years. So his religious formation was in the Tendai school. So part of me about learning a little more about Tendai, I'm certainly not an expert on Tendai, but just learning a little bit about it was All these things that I thought Dogen had come up with. It's just done that. You made Dogen a little bit more transparent. You sort of see to the tradition. So one of the places that I learned about this is a really wonderful scholar and writer.

[30:56]

I'm such a big fan of hers. Her name's Jacqueline Stone. She's a professor of, I think of Japanese religion. someplace, a real expert on like Tendai and Nichiren Buddhism, but really more broadly Japanese Buddhism. Was it last year or two years ago, when we studied the Lotus Sutra stories, some of us read, she... Was it with Donald Lopez, right? Yeah, with Donald Lopez. has written a book about the Lotus Sutra called Two Buddhas Seated Side by Side, which is really accessible, really nice introduction to the Lotus Sutra, and some of us read that. She's also got this other really wonderful book called Right Thoughts at the Last Moment. It's about deathbed practices in medieval Japan and the whole sort of culture around the importance of what was happening in the last moments of a person's life.

[32:01]

I'll say in general I have so many for these scholars of our tradition you know it isn't exactly our way and I think that's fine and I don't think we all need to go become scholars actually I think it's important that we're not you know we inherit this ocean of dharma and no I don't I don't speak Japanese, I don't speak Chinese, I don't speak Sanskrit. I need help. And these folks who devote their lives, you know, it's in a different mode than us. Their lives to the Dharma, translating texts and studying the sort of historical social contexts. Yeah, so I'm a huge fan of Jacqueline Stone. And she wrote this book, though, called Original Enlightenment and the Transformation of Medieval Japanese Buddhism.

[33:03]

Original Enlightenment and the Transformation of Medieval Japanese Buddhism. And it's kind of a tone. It's probably not for everybody, you know, but if you're into this sort of thing, it's really, really good. It was really helpful for me in this way that it put Dogen kind of into the tradition, into the flow of... is transmitted generation after generation. So there's this idea in Tendai. It's called Ichinen Sanzen. Ichinen Sanzen means single thought moment comprising 3,000 realms. A single thought moment comprises 3,000 realms. So I think what that means is a single thought moment. So not a particularly exalted moment. thought moment, not a moment in Samadhi or like in a Buddha's consciousness, but just, you know, me, grumpy, with a stomachache or something, thinking something. And it's Nen.

[34:04]

So the tiniest moment, the shortest conceivable moment of that thought comprises the 3,000 realms. And, um, sort of getting in the weeds of that, but it basically... Everything that exists from like every possible perspective. So any moment of your life contains in some way everything there is in every possible way that is. Every realm in this kaleidoscope relationship and it's all right here. in a moment of knowing or in a moment of not knowing. So this is the field of our practice, of all our practices.

[35:10]

This realm where each particular moment contains absolutely everything and is also utterly, completely itself. It's possible to know and to have that moment of knowing contain everything. It's possible to not know, to have that moment of not knowing contain everything. What matters most is intimacy with whatever is happening right now. The full expression of whatever is happening right now in openness and vastness and freedom. So for you, in this moment, what's most intimate? What is it that's actually occurring in your body, in your mind, in your heart?

[36:19]

That's your practice. You could say that's our practice. You could say that's our life. So I feel like I talked for a pretty long time. And I wonder if anyone here in the room or online has something they'd like to say. Yeah, a little less heart. Thank you very much. And for that opening definition of sangha, that we all find something precious, and then we take care of it. Wonderful way to .

[37:27]

Can those of you online hear Luminous Heart? Yeah? Oh, OK. Great. Thank you. Can you have the microphone? I think we're not doing the microphone right now. They're saying yes, I think. Right? OK. OK. So I'm very interested in this not knowing. I once had a greeting card that said, to understand is to stand under. And there's a way for me that holds as well with knowing or not knowing. It seems to me, I'd like to hear you, even if you know fully how your wife likes her to be, you really know it. it is possible that there's going to come a day when her biochemistry will change, or her taste buds will change, and it'll be different. And so it seems to me that not knowing is really holding a very gentle curiosity, even in the presence of something that you kind of do really well.

[38:38]

Can you reflect a little bit on that? I love that. Thanks for that, Ms. Hartley. I really appreciate that. What you're pointing to is, again, that it's intimacy that matters the most. And that'll show up as knowing, like, oh, hey, I know. And then there will be a day that shows up at not knowing. She says, you know, could you put a little more half an hour? And so it's like, what matters is what matters is. And I think that's right. I think we can get stuck in knowing. I think we can get stuck in not knowing. I think there's a kind of numbness or a kind of checked out vagueness, that actually is not our way. It's not our way. Our way is very, very precise. But it's held lightly, that it's held with freedom, I really appreciate. And that it changes. Maybe you're pointing to the fact that it changes over time, or at least it has the potential to change over time because it's alive. And that's the openness that you were also referring to.

[39:42]

Curiosity and openness, even within. any moment of knowing. Yeah, I sure think so. Just gonna look online. Yeah, Joel. Hi. Hi, thank you so much. So wonderful. And now can all of you hear Joel? So a little louder, here comes Ross to save the day. No, not necessarily saving, but let me see if this works. Talk, Joe. Hello. Can you hear me? It's up as high as it goes. It's up as high as it goes. We can hear you pretty well, but you can project. Okay. How's that? Yeah. Good. Okay. Beautiful talk. I wanted to ask you, I thought it was terrific.

[40:45]

trying to fix a car something goes something doesn't work and you freeze you're not at that moment you know people are able to be in a state of not knowing and that totally happens with me with mechanics and above all with computers yeah I just want to, you know, see how you practice with that. You work with that when it happens. Yeah, it's interesting. So that's like jammed up not knowing, right? That's not free not knowing. That's jammed up not knowing. And you can have jammed up knowing too, right? You think you know and you're jammed up there. I guess my understanding is that it's not exactly to try to get out of it.

[41:49]

Like, I'm not great at engines. I don't know what to tell you. So it's not exactly to try to not be jammed up. It's such a subtle understanding, you know? It's putting the intimacy there. It's being intimate with the experience of being jammed up. It works with everything. It's not like, oh, you can only be intimate with some experiences. So when we jam up, and a lot of us do, do you think maybe over time we grow up a little bit and get a little bit easier? I could probably fix an engine if I really needed to. There's Google. There's something about putting the intimacy there.

[42:50]

Does that make sense, Joel? It does make sense. Of course, in a sense, the intimacy is always there. We don't realize it. We don't And then the privacy gets frozen at that moment. So at the moment, that moment, I mean, it seems to me what we need to know is or recognize that indeed we're frozen and that that's okay. And How do you, like, if you needed to, you could fix the car? Being frozen, what would you be able to then be unfrozen?

[43:57]

Sergio, I think we lost a little bit of that. You have a moment of not knowing. Well, you have a moment of freezing. And then sometimes you become comfortable with that freezing. Then you're not freezing, frozen, and you can try to fix the car. And so... What's your experience or advice about getting from one to the other? Nothing's actually frozen. So there's no advice. It's just... Yeah.

[45:05]

Okay. Thank you. Thank you. This was a wonderful journey and this is sort of along the lines of the kaleidoscopic aspect. I've been thinking, I've been flashing on this thing about deeper knowledge. I'm sorry, could you unmute the your computer. Can you hear us? Okay, thank you. Sorry, they didn't hear it at the beginning. Sorry, Laurie. So, just about the different kinds of knowing. I'm just going to stand up, just a little project more. You know, I'm in a situation where someone wants some advice.

[46:05]

between two things and so you you have to weigh the pros and cons which is sort of in the realm of knowing like you know this is a pro you know but then you still don't know what you want to do and so i often will i find myself something special with my kids you know do you have a deeper knowing of what you like don't just keep trying to weigh these pros and cons like and i don't know where i don't know is in the middle there may be like Okay, I don't know what to do, so I'm going to go deeper, you know, to some kind of deeper nonsense. I just, like, riff on what you said, but I'm happy to hear what you're saying. Just that I love that. I mean, I think that's an example of, here, you're picking up this moment of, like, this decision, and seeing kind of contains everything. Like, knowing deeper, it's got deeper and deeper and deeper layers. But, yeah, as just a... a matter of maturing as people, I do think that that kind of pro and con knowing isn't the most helpful about the important decisions in our life, right?

[47:18]

So deciding whether to take a job or break up with someone, right? I don't know if you've ever tried that, but it's worthless. It's just making it up. Like it's got nothing to do with your actual life. So yeah, there's all different kinds of knowing. I love that. Thank you. Yeah. Go ahead. So I think it might have been Hozan say that he thought why was generally a bad Zen question and how is a good Zen question. You know, the story, the question is why do you go on pilgrimage? And the answer is I don't know. If the question had been how do you go on pilgrimage, there would have been an answer because there are forms, there are things you do. That distinction comes up for me a lot is in creative work, writing, which is what I do. I have a set of techniques. I know how to use them. But when the work is at its best, I don't know why I'm doing it necessarily.

[48:20]

I don't know what I'm moving toward. And the investment out of that is, I think, you know, you end up revealing parts of yourself, you know, very deep parts of yourself you didn't even know were there. And it's, you know, it's not just creative work. I think it works for fixing an engine, too. Then something about the particular status of that is, you know, I think something about the close relation between Zen and Zen. It's related to that. Yeah. I really appreciate that. And it's true, why is a question that sort of lends itself to a kind of cognitive or abstract sort of knowing, which isn't necessarily the most alive thing. There's a teacher I knew, whenever someone in a talk asked why, would just say every time I don't answer why questions. I don't answer my question. Yeah, please. Well, I found your talk very helpful for me, but now this why, so it's because it helped me with the why.

[49:29]

I think, why do I practice? And it's been hard for me to answer that question. I know on a superficial level, but I feel like I haven't come up with a good answer. And today you gave me the answer. So this is my answer in case you ask that question. And I like what you said about I practice to be intimate with all things. That really works for me. That intimacy with everything. Thank you very much. These days I feel pretty enthusiastic about not knowing and so I appreciate your provocation around the importance of knowing. That's me wondering, for example, like what we even mean when we use that word knowing or what does it feel like to know?

[50:39]

to think that I know, or I love Lori's question about it. There's different kinds of knowing. And yeah, in that vein, when you were sharing some of those phrases from Jogan's fascicle, uh, in my mind, there was, it feels like there's a difference between some of those words Jogan or the translator was using by examining, clarifying to a little bit different to me than knowing. I feel like the studying, the examining, it feels a little more like process oriented or a kind of curiosity, whereas knowing feels like I've arrived somewhere. And I'm just curious if you have any distinction you're making. Yeah, I really appreciate it. It makes a lot of sense to me. And I appreciate when you started, it's like once, and I think this is just the universe is you know the kind of avatamsaka sutra vision just everything so you take something like knowing so that's just one little and once we start to talk about it sort of melts it's like what are we even talking about that's not because knowing is special we could have done that about say a word you know we could have picked that up

[52:04]

And next thing you know, we're somewhere else, because that's just the way the universe is. So yeah, we start with knowing. But you're right, there's something, I do think the invitation in Dogen is to intimacy, actually. I'm aware, I think we're coming up on that end. Is it okay to have maybe, Ross, one more thing? Yeah, please. There's a quotation from Einstein that I love, and I resisted the impulse to pull out my phone and exact quotation during the lecture, but instead I will do my best to paraphrase it. Einstein said, I used to be an atheist, but now I'm an agnostic because I understand the limitation knowledge of the universe.

[53:09]

And, you know, he may have used the word humility, I'm not sure, I don't remember exactly, but anyway, he was much more humble about his own understanding of the universe, so he switched from being an ableistic, and I just love that. Thank you for that, it's beautiful. Yeah, the humility and sort of the openness and mystery, right? For something about not knowing, it just feels honest. Does it feel okay to stop today? Welcome to those who are online with us, and welcome in particular to anyone who may be new here today.

[57:33]

My name is Pauline, and I'm one of the co-directors of the Saturday morning program. Announcements for Saturday, July 8th. The annual Zazen Kai, a day of just sitting, will be held tomorrow. And for more information, this coming Monday morning, Mike Trangaris will deliver a way-seeking mind talk. Saha members who identify as Black, Indigenous, or people of color are welcome to meetings held on Mondays, 6.30 to 7.30 p.m. via Zoom. For more information, see the links for recurring activities in the Zoom chat. For more information about our programs or membership, please check the bulletin board outside in the courtyard, see the Zoom chat, or visit our website at brickleyzencenter.org. To make a donation to support BCC, please use the donations box sitting on the table out in the courtyard or just at our website and go to the generosity tab. Please maintain silence until you're off the porch and feel free to socialize in the courtyard. If you picked up one of our folded chat cards from the alcove on the Zendo porch, please return it on your way out.

[58:37]

If a couple of people are available to stay behind and help set the Zendo in order, that's always appreciated. And those online may now unmute and share. Just because it's tomorrow, I think people can go to the website and sign up in case. Okay, there is a sign up on the website. Feel free to do that. Oh, and there's a there's a vision on online. Hang on. Just fine. Okay, that's fine. You should have signed up on the website. Thank you. Bye, everybody. Hello, everyone. Thank you. Have a good day. Take care. Bye.

[59:34]

@Transcribed_UNK
@Text_v005
@Score_80.5