An unsurpassed penetrating and perfect dharma is rarely equipped with even a hundred thousand million galvas, having it to see and listen to, to remember and accept. Good morning BCC Sangha. Good morning. Today's Dharma talk will be delivered by Ryushin Andrea Thatch. Ryushin is a transmitted priest at BCC in the current class court. She came to BC in the late 90s by way of the Buddhist Peace Fellowship and is a long-time student of Sojin Mel Weitzman and Shohaku Okamura.

[01:28]

Sojin ordained her in 2005 and entrusted her with the Dharma Transmission in 2015. She loves the mountain, singular, being with people no matter the circumstances and the shepherd-herder mix who shares her home. Please welcome Ryushin. Thank you, Ross. You're welcome. You wrote it. But you wrote it so well. Good morning, everyone. Good morning. First, I want to extend my gratitude to our visiting teachers, Linda and Greg, for the opportunity to give this talk during aspects of practice. I want to welcome you all. Friends, newer friends, returning friends, those of you who are out in the Zoom Zendo, your aspirations and efforts are an important part of why we are here.

[02:32]

Maybe the main reason why we are here. In today, I was thinking about this talk. I'm not talking about joy, but then I thought, Everything we do here together is really about joy. What we create here together is the source of joy that I feel often in my heart. So as those of you who have been participating in our fall practice period called Aspects of Practice know we've been studying the Brahma Viharas, ordinary bodhisattvas, And because I'm giving this talk in early November, and it's just a few days away from a historic event, it's inevitable that I have to say something about the election. And so this talk is entitled Ordinary Bodhisattva Election.

[03:39]

It's a hard topic, and I've worried a lot about what to say, what's too much, what's helpful, what's not. This is not a political talk at all. It's a talk about practice. It's not what the Buddha taught. It can help us now in this difficult time. I feel like it's not finished. I rewrote it again yesterday. And it continues to reveal itself. And with you here, it will reveal other dimensions. We've all been living these laps months and weeks and the strong emotions, high emotions, strong opinions on all sides, fueled by the pitch of the media and the hype that's being thrown our way. Maybe like you sometimes, the impact is like a hammer hitting on metal that reverberates through all of us.

[04:47]

working on all of us with unexpected emotions, sometimes words or actions that impact our well-being. November 5th is one of a number of memorable dates in the last year. It was January 6th, October 7th last year. It's not so special. Over the years and decades and centuries, there have been many similar human experiences. The first and second noble truths have always been operative. And as far as we can imagine, we'll always be in play creating the human experience. And I have found that the truth of Buddha's words and wisdom have led me through or at least a clarity about much of the suffering of my own life.

[05:50]

These teachings are time-proven medicine over 2,500 years. They are potentially transformative. I think that's what we're doing here. That's the question we might always be asking ourselves when we come, what are we doing here? And I posit, at least for today, that what we're softening the heart and the mind, or the mind and the heart, to see more clearly and to see through the usual ways we perceive and respond, to be able to respond to the cries of the world more freely, less encumbered, and helpfully. Our study of the Brahma Vihara is primed the way for that. In Buddhism in principle, and at Berkeley Zen Center, our aspiration is to be welcoming and inclusive of everyone.

[06:59]

This is the work of our practice. It's the work of bodhisattvas. When I think about how to summarize what we're doing here, I think about the precepts, and for me the sixteen precepts distill into three. The three pure precepts, in my words, to do no harm, to affirm and nourish life in all of its forms, and to actively support the web of interconnection between all beings. More traditionally said is to live and be lived for the benefit of all beings. How do we do that? I drafted this talk over about a week's time, but I woke up on Monday morning in a cold sweat.

[08:04]

As I usually do first thing in the morning, looked at one of the blogs, newsletters that comes out most every day, and I read about the events in Madison Square Garden. Events that had happened in 1939 in the same place. I reverberated with fear, anxiety, disbelief, dread, horror, I felt and feel challenged to offer something to encourage us all, without looking away from the darkness around all over the world right now. And I thought, as I always have learned to do, to start with the workings of my own frame and how I see things.

[09:06]

It turns that that inspiration can be found everywhere in unexpected places, including cheap art. I happened to be up in the arcade recently, and in the room I was staying, there was an old cheap cotton hanging with a statement from the Dalai Lama that had been printed on it. And that statement seemed just exactly right. No matter what is going on, never give up. Develop the heart. Too much time is spent in your country developing the mind instead of the heart. Develop the heart. Be compassionate, not just to your friends, but to everyone. Be compassionate. Work for peace in your heart and in the world.

[10:10]

No matter what is happening, no matter what is going on, never give up. A year ago, we were in Aspects, and I had been asked to do a way-seeking mind talk that fell not long after October 7th. I summarized at that point in time for those of you who've heard it. You're about to hear it again, but it encapsulates a part of what I think is so important about developing the heart and opening the mind, so I'd like to share it again. I live in a condo and the end of our floor has always been a particularly warm and friendly place. At the far end of the corner there had been a lesbian couple who had lived for almost two decades and they had been moved out.

[11:21]

We were all welcoming the new couple who moved in and we found it wasn't so easy to connect. who knew that she was from Israel and that her husband was also Jewish and that their faith was very . On October 7th, my next-door neighbor, a friend and a long-time Buddhist peace activist, said she wanted to give them a card expressing concern for them and her family. Well wishes in a difficult time. I signed it as well. The wife knew me when they had moved in. I had welcomed her with a bouquet of flowers. So I'm the one that she spoke with about the card when we bumped into each other in the hall. She said she found the card and we talked for a while, both about her family and her worries for them.

[12:25]

And then she spoke with an understandable but unexpected level of hatred that I wasn't prepared for. But I dropped, it wasn't hard to drop, the usual barriers to that kind of emotion. I dropped them immediately in the face of the extraordinary horrific circumstances, the fear and trauma and history. person of Jewish descent, as I imagined. We talked a while longer. We talked about the nephews and cousins who were living in Israel who were being called up immediately to fight. We parted in a very friendly way. I found, though, that I was distressed by the emotional reverberations of her response and feared for the future.

[13:25]

I was somewhat familiar with the history of Israel and Palestine, and like all of us, deeply concerned about the prospects for a while. But mainly I felt the wrenching emotions of bombardment, the quick stories of civilian casualties, forced displacements, threat of a ground war, the accelerating unleashing of historical rage and hatred. I found myself getting irritable and reactive in general. My whole mind state, whole feeling tone in those days afterwards turned to grumpy or jumpy. And more to the point, I had a funny version of whenever I passed by their door, which I do several times a day. have hard feelings towards them at all.

[14:30]

But yet and still, there was something about being there physically that evoked such a strong averse. I thought about her two beautiful children, a lovely six-year-old who she was always cuddling in her arm, touching, holding with the most tenderness and care, and their pudgy little boy who seemed to also always be standing behind his father's leg, kind of hiding. You know, you're all so sweet. You were so beautiful and so well-loved. And I juxtapositioned that love with the hatred I had heard voiced, and which was inaccurate at that time. this time still, on thousands of similarly beautiful and loved children's lives. And I felt like my head and my heart would explode.

[15:32]

Finally, after several days of these feelings, I found myself where my peace was. There are so many factors that go into a reaction like that. My great grandfather was a Greek Orthodox priest who was martyred in Asia Minor. during the genocide. My grandparents and my father were forcibly displaced from their homeland of centuries to the signing of the 1924 Treaty of Assange. When I was seven, I pulled a history book off the shelf of my parents' bookcase and saw pictures of unspeakable human torture. and I walked through Dachau myself 15 years later. So all this was in this mind that tends to right and wrong, justice and fairness, and so much more still unseen was present in that emotional response.

[16:37]

And letting all that in, the truth is I wasn't thinking about any of these individual awarenesses. They weren't really so much in my consciousness. They only came to mind when I was taking the experience apart and trying to understand what happened and what the shift was forming. But the feeling of it all was there somehow. And that's what I turned to. I turned towards that which I was holding apart and separate from myself and allowed myself to open to what Nikos Kazantzakis the sword of the Greek, the whole catastrophe, inside myself and for the world. I found a place of deep sadness and sorrow below the rage in the mind that insists on justice and fairness. I stopped and I took it all, the walls to what was happening and the outrage, the disquietude,

[17:46]

all shifted to clarity, a kind of roundness, a roundness in the reality of what is, to true kindness and softness. It's a little bit hard to explain, but maybe the poem, the monumental poem by Naomi Shiav Nye says it best when she says in this poem, kindness. Know kindness is the deepest thing inside. You must know sorrow as the other deepest thing. After I told this story the first time, a song of a friend came up to me. You have to go through all those reactions. I thought to myself, it's so human. It's so human to feel the suffering, to have all kinds of reactions to it, to want it not to be there.

[18:59]

A lot of what fuels our practice lives. To have our own ideas about the world and what it should be, and for some of us more than others to really cling to the idea of what Seeing this though, I could see the folly, the delusion of my own point of view as a truth and drop to see what else was underneath there. What's the bottom of all that? Sorrow for those children, for the people in the war-torn area, for the innocent displaced, for all the victims in the Slaha world. right now, everywhere and past, over all times, open to what fully is. This reality, right now, the results of endless causes and conditions, right now, is the only place from which to reach our thousand arms out to respond.

[20:11]

This mess, this century of human activity, And yet, and yet, bodhisattvas. And yet. Here we are, ordinary bodhisattvas of the election. We're all in the midst of this catastrophe. Again, the same one that's been happening for centuries. Yesterday morning I opened my morning dose of newsletters. And there was a newsletter from Your Public Epidemiologist. And normally she reports once or twice a week about infections and other matters of public health concern. This time the headline was a reminder that in the two days before the 2016 election, the rate of heart attacks and strokes

[21:17]

rose twofold. And there was a similar trend in 2020. Be kind to yourself in this time. Be very, very kind. Tune in to what's going on inside yourself. Take care. Be gentle. And if you can, Be kind to those around you, in your actions, in your thoughts. And if it's hard to be kind, be patient. Be patient. Be curious. Difficult mind states aren't to be solved, dispel, or reasoned with. Even more so for beliefs or opinions of others. We met, received, opened to, with curiosity and kindness.

[22:27]

For personal suffering, some of that is really the creation of my mind. not seeing clearly things as they are and not accepting them for what they are. Sometimes they're because of outside forces reflecting on the time I was sexually assaulted, the enactment of the distortion of another person's mind, shaped by the centuries of an old and power. What is to be done? Buddhist teaching is to turn towards the roots of our suffering. Dogen's teaching is to study the self, the small self, the workings of this individual construct of reality that comes out of this mind.

[23:44]

And the big self, if you will, for this talk, the reality of all things as they are, incompletely seeable from our point of view, but to be aware of what is out there and the only world we have to work with, and to let the heart break open, to let the soft heart break open, the I, me, mine, the fears, wants, desires, preferences, and opinions. in the long work towards justice and harmony, but is absolutely essential. I don't know any other place to begin, to see with clarity and to hold the whole of it. And to, as I met a prayer, be attentive and gentle towards my own discomfort and suffering, especially in these really difficult times.

[24:49]

And may I move towards others freely and with openness? It's a big ask, I think. But we really have no other choice. Not bound up by tangled and unrecognized emotions or notions, it's easier to abide in the resting place of a bodhisattva's aspirations. to not do harm and to nourish and support life. I've found that this is kind of a dark talk, it wasn't my intention, but I have found that a humility towards my own is really helpful to open into others. At times, a recognition that I too am made of the stuff to cause suffering, not just for myself, but for others.

[25:52]

And so when I feel that energy around me, recognition made of that as well gives me the humility to soften and open to the foibles of being a human being. The foibles are what creates these centuries of problems that we've been having. I too am made, just like each of opinions, fears, needs, blind spots, hope, love, joy, sometimes destructive delusions, and a sincere wish of wholeness, that all of us are made of that stuff. On both sides of the up, both sides of the microphone, of the protest line, or of any other conversation, and especially in those conversations that are difficult to remember that you too want wholeness, that you too want happiness like I do.

[26:59]

And that's our work to never give up on, to continually push against the walls of perception and experience to see further that we all really do want peace, safety, and happiness. We just get caught up by our own diversions and beliefs when we come to different solutions and ways about it. And therein lies the rub of having to find a way to extend our arms to reach across those differences. Whatever divides us, we are so much more basically the same. and our reactions and solutions may be quite different, but the solid ground is that our basic needs of living beings are the same. As Buddhist practitioners, it is our intention to row to the other shore and leave no one behind.

[28:03]

And under the right circumstances, just like you. I don't know what experience have been to give him this insight before he made this statement, but these words have always touched me very deeply. The 1964 Summer of Freedom Three of the people who were working for voting rights were abducted. He wasn't prepared. Mickey Schwerner, looking at the gun pointed at his chest, said to the man, Robert,

[29:14]

Sir, how do you feel? What a moment of enlightenment that man had. And what a true confession. The truth of the Buddha Dharma is that we can't exclude anyone or anything. We're all part of everything and everything is a part of us. To exclude anyone is to cut off a part of ourself. It leads to high blood pressure, heart attacks. We can't help but lose our life. We have to let it all in and account for it. That doesn't mean to agree or go along with it. It means to recognize the limit of our understanding, and to look deeper.

[30:18]

Know the ground on which we stand, always, is the foundation from which we act. A desire to know all beings, a desire for all beings to know their wholeness and to be a part of the solution. Really hard work. Really darn hard work. No means to know, again, what we stand on, our values and moral compass. As people in training, we're always in training, we're forever in training to selfishly give help to everyone and figure out moment by moment and situation by situation what that could possibly mean. But to sit still, and to sit still in the midst of the unknown, and to respond from that place, I've never been connected.

[31:19]

We have no choice. That's just how the total reality of all things work. So when the Dalai Lama says, never give up, I believe that he means several things. Of course, in practicing the precepts and working with it, it is peaceful and just. that allows all to experience their wholeness. It means never to give up on others, to move towards others with sympathy and understanding, and to receive the suffering of others with peaceful confidence, to quote our mental prayer. And on ourselves, first and foremost, to set ourselves free from the internal judgments and ideas of who we are, what we're supposed to be, and to set ourselves to be present to what is.

[32:20]

I had the good fortune, as my first teacher, to work closely with Maylee Scott, who wrote that mental prayer that we have studied. And I had the great fortune for her to hand me this . It took quite a while for me to get a handle on. When I was presenting the internal catastrophe of my personal life turn, she said, in one cool phrase, nothing is ever out of place. And she turned in. What I learned from that is that. whether it's right or good, what we want or we don't want. Things are just what they are for their own, I won't say reasons, but everything fits into place in a natural. The causes and conditions that result in this moment, all of us sitting here today, you receiving this talk, me receiving your responses as we talk, us bringing forth the Dharma.

[33:31]

And whatever it is that we do when we walk out, This nothing that is ever out of place is the starting place to accept and see it for what it is, beyond all my likes or dislikes, with the mind of a bodhisattva who aspires for the well-being and wholeness of all. So what do we do on election day? The Dalai Lama says, develop the heart never to give up. I think that means a lifelong practice. The situations we face in this law-high world, this world of contention, disagreement, and rapid change, technologically, socially, that challenge our sense of safety in fundamental ways, require great effort at development.

[34:47]

So we're all in the right place. And fortunately, we all have each other to help each other out. That went much faster than I thought it would go. But that's good because I actually think this part of the talk was the beginning to lay a foundation to hopefully encourage us to open the heart, to cultivate the friendliness that we feel within ourselves and for each other as the foundation for how we move forward in a difficult time. And hopefully it will help create some space for the difficulties of mind and heart that likely will arise over the next months and weeks. But I don't think this talk was necessarily particularly satisfying.

[35:53]

Not just because maybe I delivered it in a more somber tone but I actually think it's accurate to see this as just a beginning and not the whole of how to live through this time and what to do in this time. Earlier this week I was talking with Hozan Roshi in this talk. Ozan has thought more deeply over 60 years about what spiritual justice is in engagement than anyone that I know. And I was asking him about healing of this country, the great rifts, the chasms that separate us and threaten. The divides were those whose culture, families, and personhoods had been violated or destroyed.

[36:55]

He got very quiet. He thought for a moment. And then he said in a soft voice, I don't know about healing. In the back. Healing? for the hundreds of years of apartheid, healing, for the generational impact of slavery and the ongoing activity of Jim Crow, for the plunder of Indian lands, culture, and lives, for the violence visited on queer and trans and female bodies. Right now, it's happening right now, somewhere. Maybe healing exactly isn't possible.

[37:56]

Too big an ask. I don't think in my lifetime. I don't know about the next seven generations though. Maybe we can learn to live and bear these truths with each other. There's room to see and to be heard. and truly, completely received, we can find our harmonious, respectful, inclusive, and connecting ways forward, moment by moment at a time. Maybe we do this by laying bare hands on each other and speaking from our life experiences, no matter how raw they are. And maybe we do it by opening our hearts with universal friendliness and true curiosity and recognition of that experience is too part of our experience.

[38:59]

And from our understanding of doing no harm, of being of help, and understanding that we're all part of Indra's great net of interconnectedness and web of activity, indivisible. As May Lee Scott said, may I, may we continually cultivate the ground of peace for myself and others, persist mindful and dedicated to this work, independent of results. May I know that my peace and the world are not separate. As I was penning these last, typing these last paragraphs, another, excuse me, this letter popped in my inbox. from the branching streams, wider sangha of Suzuki Roshi related communities.

[40:07]

And it's a marvelous quote from Howard Zinn. To be hopeful, this was meant to be a hopeful and encouraging To be hopeful in bad times is not foolishly romantic. It is based on the fact that human history is a history not only of cruelty, but of compassion, sacrifice, courage, kindness. What we choose to emphasize in this complex history will determine our lives. If we see only the worst, it destroys our capacity to do something. If we remember those times and places, and there are so many, many, many of them, people have behaved magnificently. This gives us the energy to act and at least the possibility of sending the spinning top of a world in another direction.

[41:10]

The future is an infinite succession of presence, and to live now as we think human beings should live in defiance of all that is bad around us, that itself is a marvelous victory. So November 5th will come and it will go. Things will happen. They may be difficult to bear and they may continue for some time. They may not. What happens in one way is not really what's most important, but it is that we keep on practicing the way of non-harming, supporting the well, clearest and kindest, most direct and truthful ways that we can. So thank you very much for your attention, and I have

[42:15]

asked and hoped for Hozan Roshi to make any remarks that he would like to in addition to this talk. And then if there's any time left, Kristen, I don't know if there is, there will be time for people to say what's come up to you or how you're dealing with this the left of the circle in these days and weeks. Pozon, are you there? Pozon does not appear to be online. Okay. All right. Where are you at right now? What's your reality in this moment? Thank you.

[43:19]

Thank you for your talk. Sue? It's such a deep feeling and thinking. You would be welcome. Thank you for this, and there was something that opened up about healing when you said that, which is such a relief that, you know, it's not only the personal body healing. There's no place to go that you just deal with. So I wish you well with your neighbors.

[44:25]

Thank you for speaking. Sue, thank you. I know you have such wisdom yourself and you've done so much work to promote possibilities for others. We're pushing the levers of justice into a direction that serves so many people. Sinshin. Thank you very much. Very inspiring Dharma talk. Thank you. I was kind of hoping you'd talk about equanimity. The force, Brahmavihara. That's what I'm needing to practice right now. You know, thank you. That was a go-to. I've edited it as I prune this. Please go ahead and say something to us all. I'm a wreck. Yes. So we said, you want to watch the lecture returns together?

[45:31]

I'm like, no. I do not. I don't think I'm . But, and, I did get a lot of equanimity from your talk. In other words, being with what is. Yeah, understanding this is what's happening. Or, you know, as Souza would say, just take very good care of whatever's in front of you right now. I'm gonna do my level best. Thank you. You know, another aspect of equanimity practice. Actually, equanimity were very, very good friends for me, even before I found Zen, particularly, in a time in my life where I had an impossibly difficult decision to make. I spent several weeks saying the equanimity phrases.

[46:33]

The ones that really, the one that really was, I am the owner of my own karma. My happiness is dependent on my own intention and action. And that ground of equanimity gives me the clarity and the peace to say I'm responsible for what I do, what I say. I'll take that. I can do that. I can be responsible for this and live with it. That's really different than feeling a victim to the circumstances or out of control. of what's happening in our lives. Yes, Linda. Yushin, the two words that came up for me were also gratitude and healing.

[47:36]

Gratitude that you brought the elephant into the room. And didn't just flag it, but stayed there. Stayed there well beyond the, I ticked that box, or I acknowledged, well for me, way discomfort level, like, you know, and as a teacher, is this okay? Is everyone okay? And I can't look around and see how everyone is. And, and through to the other side. This question about healing, for me, it's exactly what you were talking about. And the root of healing is whole. It's the same thing, healing and whole. And we can be wholly wounded and have scars and deep rents in our being.

[48:37]

that if we can be whole with them, my experience and practice is that there is freedom in them. It's not permanent freedom, but it's freedom through it, going through it, not going around it. Well said, that so articulates my intention so clearly. And I just say, we were talking recently about joy. And for me, that being whole despite, despite, or with, not necessarily despite, but whatever the injuries are, is a ground of stability that is quite joyful, that is quite, that joy is that quiet kind of peace where you're unshakable to whatever the circumstances are. Yeah. Thank you very much. I see there's one person online.

[49:42]

EJ, do you want to unmute and add your comments? Sure. Sure. Thank you very much for your talk. Statements made by the Abbott are quite powerful for me. There were seeds planted. There were seeds planted in this country in 1619, and they are blooming. And they are blooming. And I'm going to be coming into an election where the popular vote doesn't matter because there's another group of people who are actually going to finally decide. And often they decide of the dominant vote. You know, the electoral college, that's slavery.

[50:43]

I would like, in the fear and trepidation that people feel right now, and the double heart attacks that occur, think about COVID and think about African American people and heart attacks, strokes, On down the line, we experience this every day. So I'm glad that my brothers and sisters can feel this fear and trepidation as we... Tuesday. Because we feel it every day. As a therapist, I have black people coming into my office constantly, so concerned because white people don't understand and they have to conform to the white dominant culture. specifically in the corporate world. So I need to be able to walk into a Zen center, sangha, church, or whatever, and look white people directly in the eye and not have them turn away and avoid what the true reality is.

[51:53]

I may be 100% wrong. EJI stands for Equal Initiative, in which we can't hold... the reality that 4,700 lynchings occurred in the United States between 1882 and 1968. My personal opinion, and I'd like to have a conversation with people so maybe they can change my mind, but I believe most of the problems, the redlining, the wealth gap, here particularly in Berkeley, around this deep Hatred of black people. Hatred of the way we live our daily lives. And so I don't know. I mean, soothing? I just want to finally say that the bishop in South Africa, he says it's about, you know, about...

[52:57]

and afflicted, you know, whatever it is. But my concern is the lack of authenticity that I experience on a daily basis. And I spend 99% of my time around white people. And the level of blocking in the reality is really hard. It's about sliding. I walk into white environments, I know that I'm going to be gaslighted. That's just been my experience over the past 70 years. So I really appreciate the opportunity of being here and listening to this talk. It's really been helpful. Thank you so much. I really appreciate you bringing your voice into the room with all of us. Thank you for speaking your truth and sharing it. Please come. Please come and join us in person. I'd love to look you directly in the eye. and shake your hand. Are we out of time? Are we out of questions?

[54:00]

Yeah. Thank you all very much. The beings are numberless. I vow to awaken with them. Illusions are inexhaustible. I vow to end them. Dharma gates are boundless. I vow to enter them. Buddha's way is surpassable. I vow to become it. Beings are numberless. I vow to awaken with them Delusions are inexhaustible I vow to end them Dharma gates are boundless I vow to enter them Buddha's way is unsurpassable

[55:16]

I vow to enter them. Buddha's way is unsurpassable. I vow to become it. Good morning.

[57:22]

Welcome to Berkley Zen Center. Special welcome to anyone here for the first time in person or online. If you are new here and have any questions about our practice, please speak to today's Zazen instructor, Sue Osher, right here in the front. A few announcements for the week. On Monday morning, BCC will have an open discussion over Zoom at 8 a.m. On Tuesday, for Election Day, the Zendo will be open all day. In between our usual daily offerings, volunteer Sangha members will help oversee periods of informal Zazen. If you are available to help as a timekeeper, please contact Jerry Oliva. The final aspects of practice class on equanimity will take place on Thursday evening at 715. You can join in person in the Zendo or over Zoom. So 715 on Thursday evening. Next Saturday, BCC will have a one-day sitting, which will close our aspects of practice.

[58:23]

Linda Gallion will lead the day and deliver the Dharma Talk. I believe registration is still open. Spaces are available and more info and registration is available on the website. If you're not going to be attending the one day, you're online for the Dharma Talk at the usual time. Registration is also open for women sitting on Sunday, November 17th from 8 a.m. to 12, 15 p.m. with tea and cookies following in the courtyard. Linda will also serve as our Doshian speaker that day. The registration website, be sure to scroll down to see it. And the deadline to register is the 13th. Please direct any questions to Marie Hopper. Another sitting is on Sunday, November 24th. There'll be a half day sitting from 8 a.m. till noon. If you have any questions or would like to register, please talk to Gary Artis. And also, registration is open for our annual seven-day Rohatsu Sesshin, Monday, December 2nd through Sunday, December 8th.

[59:28]

Please check the listserv and website for the registration link or contact Colleen Bush. The sign-up deadline is Thursday, November 21st. I want to sign up early since spots are limited. There's only 33 spots per day, and so please register as soon as you can. For more information on our programs and membership, please see the bulletin board that's in the courtyard or check out the website. And also on our website, there's a generosity tab or there's a box in the bulletin board courtyard shelf. Finally, if I could get two volunteers who have time to help clean up the teacups after we finish tea. One and two, thank you very much. Please maintain silence until you're off the Zendo steps. Is the library open? Library is open for browsing until noon today. Contact, if you have any questions, see Maria Teresa.

[60:30]

So yes, feel free to socialize once you're off the Zendo steps. And for those online, please unmute yourselves. Thank you. Good morning. Thank you, Rieshin. Good morning, Sang. Good to see you, everyone. Thank you, Rieshin. Appreciate it. Bye. Take care of yourselves. Yes, take care. Morning, everyone. Morning, everyone. Morning, everyone. I like the carrot.

[61:05]

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