We're here to listen to and appreciate the teachings of our good friend, Joanna Macy. As you know, Joanna is a teacher, an activist, a scholar, and a writer who's brought Buddhist wisdom to movements for peace, Justice and deep ecology for five. Her direct teaching. Is at the heart of of the work that she does. And that work has evolved over the decades. But we've also learned so much from her books and I can. Books and one set. come immediately to mind are world as lover, world as self, active hope, coming back to life, mutual causality in Buddhist and general systems theory, the others.

[01:16]

I've been honored to know Joanna for more than 30 years. I think first through connection at Buddhist Peace Fellowship, where she was one of the very early and encouraging members to work there. She reached out to me and we have been I've seen her as as a mentor and a friend for all those years. She plays a very special place in our Buddhist. has been welcomed at many Buddhist centers and centers, and it comes from her grounding in Buddhist practice, practices that she was exposed to and really dug into from Tibetan teachers, teachers going quite far back and which she has fused with her modern

[02:25]

sensibility and her heart for the whole world for what's happening what's happening in the environment what's happening with nuclear energy and nuclear weapons and she teaches that with just a remarkable passion and that passion is still when you talk to her and I think we'll hear it. So most recently, she's been teaching what she calls the work that reconnects. And I think we'll hear more about that. So I'd just like to welcome Joanna and thank you for coming here to Berkley Zen Center. Oh, I want to say Hosanna. That's the way I feel. happy to be with you all this morning.

[03:27]

And having you be alive and living here in Berkeley, Allen, one of the great assets of having moved here, actually, but not recently, it was 50 years ago, 40 years ago. At any rate, this moment What I'm called to address, what's right in my heart, was captured in a memory of what I, of the first time I taught, moved into public sharing through the work that Reconnects. And at the beginning, about... 45 years ago here, I was coming back from fieldwork in Sri Lanka.

[04:27]

And so I led this, to me it was Dharma, but it was using all kinds of images and language and mainly people's experience. And a powerful social activist friend of mine, who became a friend of mine, Fran Peavy was her name, and she said afterwards to me, after this weekend together in this work, she said, Joanna, why are you doing this? And I was about to, well, I want to make more effective, help us put our bodhicitta, our love for this planet, more effectively into action. But those words straight from my solar plexus came the words.

[05:34]

I'm doing this so that when things fall apart, we won't turn on each other. And that's what I want to talk about this morning. I found what I am deeply concerned about and feel. Hole in my heart is how we are hurting each other and frightening each other. I listen to the news. I watch things. Julian Assange to this, our so-called legal system, or whether it's the Pentagon budget that just passed, larger than ever, over three-quarters of a trillion.

[06:37]

The size of it would make you think it was from the most terrified country in the world. We're so scared. Things fall apart. But we don't find solidarity in each other, all those who are, all of us suffering with it. The climate catastrophe that is building, we know that. We know about the destruction of the natural world. We know about the escalation of greenhouse gases. We know about the spasms. Instead of turning to each other or building the means to turn to each other with confidence and trust to work together, we are viewing each other so often, so often, not entirely. That is true. The great journey is happening.

[07:39]

But I want my words with you today to... echo my determination to help us learn to trust each other more and work together more. Just our sanctions on other countries, 30 countries, when we apply these, it's an act of war. And what those do is rob the countries. to raise money or open to money and that brings famine as it does in Afghanistan as you know very well and it directly affects each country or Venezuela or Burundi or Congo their ability to deal with the pandemic the global pandemic

[08:45]

This is not a time for sanctions. So, I'm looking with delight on ways that, which I so love the Dharma for, is enhancing our capacity to find solidarity and to actually take delight in each other. Here you are. We're together on planet Earth. Come on, roll up your sleeves. What do you love about being alive? What do you love to do together? And there's a practice from the first scripture, the Mahayana, which was written down, and they first century, you can say, you know, common era or BCE, but it was right at that point of the turning of that millennium that this came forward.

[09:58]

This wonderful scripture, the Asta Sahasrika Prajnaparamita, or the perfection of wisdom in 8,000 lines. And it's to the mother of all Buddhas. And wisdom appears in this feminine form. But also, all scholars point to the fact, and scholars as well, that it's so close to Gautama, the Buddhas, presentation of causality, the core of his teaching, that this scripture is known also as the second turning of the wheel of Dharma. And it is here that the bodhisattva is announced or named before it had only been the previous lives of Gautama the Buddha.

[11:09]

But now, It's all of us who are possessed, obsessed, and by bodhicitta and love for all beings. And so one of the practices that's actually given in the scripture, it's in chapter six, if you want to look at it, it's called the Great Ball of Merit. And I am encouraged by Alan, who said, give us something to do. I'm going to reach for, here it is. And I would like to ask you to do whatever you take, whatever physical or subjective stance

[12:09]

You want to, you can close your eyes or blur your vision. Imagine that as a bodhisattva, you are capable of picturing all the humans, and now more than the human, living now, the humans, but all the beings. All the sentient beings. Wow. Oh, that's eight billion plus. Plus all our kinfolk of other species. And just call them to mind that maybe sometimes I envisage it as filling mountain ranges, rows, you know, scapes, mountain scapes, and they're filling them.

[13:14]

All the people you could just imagine. And now, as Bodhisattva, what you are to do is to call in all those who ever lived here, at least in this realm. Let's just, we'll limit it to this. Oh, vast is their numbers. And now hold to mind this, bring this thought to mind, that in each of these lives, there was at least one act of merit. That no life was so stunted or deprived or toxic that it didn't at least do one act of love, one gesture of generosity. You know, maybe just half a sandwich to somebody. So just anything that is motivated by a sense of common fate and respect and sharing.

[14:28]

That Donna, so deep in the heart, breaks through sometimes. Now what you do in the practice is you, and actually whether you have your eyes open or not, I'm realizing mine are closed, but sweep them together. Sweep all these acts of merit. Now the scripture, I'm doing it quite word by word, but doesn't tell you what they feel like. Or how you look at them, but you sweep them together. All these acting, oh my gosh, what an immensity. Oh, and now you pile them up in front of you. Go on now, use your hands, use your hands. This is a very important part of it because you have to get your body into it. Because usually our bodies help us get scared and stop being scared.

[15:34]

Pat them together. Pat them together in a big ball. Oh, that's it. And now, as it says, and this is the name of this meditation in the Asta Sasrika, is meditation. Anumodhana and Parinamana. Literally meaning jubilation. And... Transformation. Now that's so jubilation we understand. Glee invades your heart. Your heart bursts with delight. But also parinamana. Now that can be the best translation that I can find is turning over. And so that's literally what the Bodhisattva does. They turn it over, this ball, oh, into what?

[16:41]

Into the enlightenment of our world, into the healing of our world. Well, that's the practice. So now, when people say, Buddhism sounds kind of dull if you want to start, well, declaring the first noble truth is suffering, and you can say, but have you tried jubilation? Yes. All right, so this is an amazing, in the work that Reconnects, we've put legs on it and seen it and practiced it in a variety of ways that you can employ wits to look for the presence of this generosity of this acting for others these acts of love wherever there are and generally speaking sentient beings so one of the ways that we have applied it

[18:05]

is to, in our daily life, is to call on it. You've got, in this ball of merit, are incredible riches. And the saintliness of Gandhi, or the courage of his courage as well, or as of a... of Mother Teresa, or the spunkiness of Joan of Arc, or you can pick your, is there in the ball of merit. It didn't die with her or them. They're there in this great ball of merit. It all interpenetrates. So another way we practice it is when we are looking at the people around us. Now, it could be somebody sitting on the bus on the other side of the aisle, or it could be someone that you're having trouble with who irritates you all to pieces.

[19:14]

And trying to say, what has this person given to the great ball of merit? Can I detect that creativity, that spunkiness, that bravery? That patience. And you know, as you detect it, it enriches the great ball of merit and you as well. And in your own, when you do happen to notice, and this helps you, that you have a lot to give you as well. and that even a minor holding your tongue when you could have lashed out or complained when you didn't need to, you've given it a lot. So this, I bring this practice to it because I think that

[20:29]

It can help us as things get harder. They will. The words that I use in the books I've written about the time that we're in, actually, is the great unraveling. Our economy is beginning to unravel. Surely you feel it. Our health systems are unraveling. all the measures of how we build and take care of each other, as well as produce wealth. Our agriculture, our educational systems, the ways we've made institutions for, you know,

[21:30]

caring for each other, they're unraveling too, as well as making money. Yeah. So, how do we, in this great unraveling, which we accord quite a bit of description to in my recent books, that the... really help leave us in a sense of how are we going to, how are we going to work together, and how are we going to trust. And so one of the things that has, when I look at ways we can learn to trust, is I'm fascinated by the sangha itself. And that

[22:34]

the roots of it. And that's part of the history, because it was a time of tremendous unrest. The traditions of villages and so much of traditional life at that time, BC, India was, and particularly in that Gangetic Plain, there was a tremendous shift and a lot that could create anxiety. People were drifting to cities. It was urbanization. And they were on the loose. And they had been defined by their villages. And they were coming to these big, they were growing up in the Ganges Plain.

[23:38]

And there was... So people had lost their self-definition as the culture and traditions of their village life. There was quick wealth available that had not been a change of status that was... could be very unsettling. And so when? The Buddha, and he hung out. It's really interesting. He was from the north, you know. He came from the whole series of tribal republics, self-governing, along the southern flank of what we call Nepal. But he was drawn to this area of unrest where two great monarchies were in the process of gathering people into wealth, power over each other, wealth comparatively to each other.

[24:58]

So much the fabric of the culture was coming apart. But he hung out there where there was this unrest, at the edges of the cities. He gathered people gathered in large numbers. And so many, thus have I heard, as he said in this garden or that crowded gathering place, you know. And historians think, you know, his teaching about there's no self was to help people go from who did I used to be and the power I had to I'm not a sinner. I interact with other people.

[25:58]

It's a definition of how I belong. And then he said, I'll show you how to belong. If you want to follow the Dharma of my teachings, you can hang out and we'll learn what it's like to work together, to think together, to make choices together, to take care of each other. That's great. And he named it. And you know the name. Sangha. And it became one of the triple gems, the Buddha, the Dharma, his teachings, and the Sangha, those who practice the teachings. Now let's look at the word, Sangha. He knew it very well because it was the name of his assembly that's self-governed,

[27:03]

his tribal republic of the Zacchaeus, as it was in each of the others that were there. This was where it used to be. And when he moved to where things were such unrest, and people feeling so lost, atomized, when he called them together, He called them to a sangha. And you know how it worked? His father, which in legend, you know, he's called, he was a king. His father was just one of the elders that made up the sangha, which back then, the patriarchy, and it was men. But it was... Democratic in that, you know, like our who got the vote.

[28:09]

Yeah. And certain men by the color of their skin. I'm talking about not the Dharma, but our beloved country. So this was, he was called, and he expected them to do more than meditate. If they were placed, they wanted to continue this transformation of consciousness through meditation, through re-schooling body, mind, and voice, and heart, and This was the place for it, and you're going to run it yourself. There's going to be no big cheese here, no Rome or Jerusalem, or this faith tradition.

[29:18]

Not only that, but anybody can join. What? Up to that point, you're not going to let in. Oh, come on. And he became, it wasn't easy because in some places they became the laughing stock. The Buddha himself was ridiculed for the people that were allowed to join the Sangha. runaway slaves, yes, there were slaves, runaway soldiers, swarthy-skinned ones, untouchables, to the extent that they were viewed as untouchable, didn't it? It was before the Code of Manu, which made it a thousand times worse.

[30:22]

But at any rate, just let it in for a minute. What it was like To have a sangha, what we have come to view a sacred institution, be something that was, well, it makes you think of what I learned as a child, who Jesus sat down with and ate his meals with. That's a sacred act, commensality, to eat together. Well, in the Sangha of this Gautama, the Buddha, it was eating together. For one thing, you had to go out and live off what people felt free to give you.

[31:23]

Yeah. But you could... I was with anybody and I loved seeing it. It always just increased my, the charge I felt to think of the Buddha was the matter-of-fact way. He said, no, come on, come on, anybody. Unfortunately, unfortunately, I didn't feel that way about women for a while. We've got to remember how vicious and long-lasting is the... Did I say vicious? No, erase that. Excuse me. I am being recorded, Joanna. This is being recorded. Just... So this... So he... This was absolutely... And not only that, I get this.

[32:29]

I love it. There was the rule called Sangha Beda, that it's a schism, it's a rule of schism. If you can't stand the people in your Sangha, and you can't agree with them, no matter how much you practice patience and loving kindness, then I feel it's just not going to work. You can move, and that there's some fundamental disagreements there. You and your buddies can move down the road. And there is no approach to breaking off and having your own or gradation. Nobody who was, because the Buddha himself, said one of the nastiest forms of attachment and egoism is attachment .

[33:36]

Yeah, so he took his own teaching seriously, obviously. And so then, so it was everybody's choice and everybody's preference that together that you were free and encouraged and depended on to follow what we would call our conscience. And then, just in the last century, I think, has this piece of historical research in Bengal, as a matter of fact, but that in the discussions, because they were self-ruling. If they would find, and I don't know how or what the proportion is, but there was, now it's become evident, balance.

[34:44]

People could, when it was deemed useful, gather choices in some physical form to which the most appropriate name is a ballot. This is the first use of balloting in human history that we know of so far. All of this is precious to me, you know, because of what we're facing because we as I feared in the words of the teachings that I'm doing this work and building this form of teaching and learning because I fear that when things fall apart people will turn on each other and because I'm seeing that happening and you are too polarization

[35:54]

a good 40% of our folks of the voter, of believing we have the wrong president that we elected. Yeah. And so there's this atomization. And so we want to turn, don't we? to ways where we can help people feel less frightened and less ready to lash out. And apparently, strength, by all measures of our strength of wealth and weaponry, it doesn't help. We're acting so scared. We're keeping all the sanctions. arming up to the teeth with these budgets, this increase in the nuclear, when we're running out of the juicy, beautiful, dependable, active,

[37:24]

interactive life of our planet. So I give thanks to the Lord Buddha and his teachings. I give thanks to the Triple Gem and the Dharma. I give thanks to those who've accomplished and the elders and the teachers and the teres and teras that have brought this down and the way so many other traditions and thanks for the teachings of this continent how they're being heard now and being listened to now Thanks to the young people who are giving themselves a big loud mouth, as if they could make a difference.

[38:40]

And of course, we've got to act as if we make a difference. Each life makes a difference. Each life impinges on dozens, hundreds of other lives. We're set up as in the social fabric of our one, particularly those of us living in this richest and so technologically advanced with our countless ways of communicating. We touch and are touched by them. And that means that there are countless ways in which you can, in which not you can, but in which it actually happens that your fears and your your fears and your love your well-wishing the countless ways that that is disseminated in words and in gestures whom you listen to

[39:57]

whom you choose to listen to, and the size and activity of your great ball of merit that, like the sattva who was addressed in the perfection of wisdom at the beginning of this whole era, looks at, uses the creativity of the heart-mind to see everything as a cause. Loving and trusting other people, other beings

[41:06]

seeing them as woven like you into the fabric and certainly into the great ball of merit. And there's a poem of Rilke, as you know, one of my great joys in life is translating Rilke. And there's one that he wrote in his book of hours when he was at the time about still in his 20s when he wrote this one. And it was written in a book that's called Book of Pilgrimage. So we're on a pilgrimage in a way away from the giving substance and to our fears and bigger leash to our imagination and to the

[42:26]

Activity of our hearts. And he says, All will come again. Strength. The fields undivided. The waters undammed. the trees towering and the walls built low. And in the valleys, people varied as the land. And no churches, I'll read this too, no churches where God is imprisoned and lamented like a trapped and wounded animal. The houses welcoming all The house is welcoming all who knock in a sense of boundless offering in all relations and in you and me.

[43:51]

I haven't read that aloud before. I just read it for me. I'm going to start reading. Wow. Shall I read it again? Okay. The houses, this is our vision. Even if we stumble for our food, we've been through plenty of times of want. Plenty of times of warfare too. We don't have to give in to it and we don't have to let the... We can survive the neediness. Fear. The house is welcoming all who knock and a sense of boundless offering in all relations and in you and me. And Alan, I turn it back to you to invite...

[45:08]

Questions, and not just questions, not Q&A, but whatever you want to say in A. What would it be? Observations and O&C, observations and comments. Thank you so much, Joanna. Who know how we do this, please... If you want to say something, raise your digital hand and I will call on you. And some of you who are new here, hopefully you know how to do that. I'd like to begin myself with a question. I'm trying to think how to frame it. It's a question that I've asked you before in different ways.

[46:13]

The unraveling is inevitable. Our lives unravel. Our bodies unravel. And then, of course, in the great circle of becoming and dissolving things, knit together as well um so we we have to work with this each of us in our individual way but uh what mind should we meet this unraveling as we're experiencing it in the world and in our societies it's true that we have survived Wars, deprivation, disease, famine, all of that. But also what we live with is the fact that there are many who don't survive.

[47:23]

There are many who are damaged. They die. They bear the marks of trauma. They suffer greatly. They are our sisters and brothers. How do we live with that? with what attitude, with what mind? Yeah, the great sorrow. And it's so much that the What's particularly painful is when it's relatable and deliberately brought on others by what you don't let them accumulate or earn or where you make them live or how you lock them up.

[48:38]

How do you bear it? The need for us to face this that I felt, especially in America, where you're not supposed to question the way things are. I mean, the power holders don't like you to do that. We're also an optimistic people by our definition, and we don't like to feel sad or guilty. So a lot of my earlier public life, as you may know had to do with helping people speak their despair about the world we're making and to speak their pain pathologizing it which has benefited the big pharma a great deal putting people on pills and instead of numbing it down

[50:08]

actually have a way of living with this anguish in a way can be ennobling to one's life and the world around you. And so it was a search together for what made that our country is outstanding in its ways of pathologizing your anguish for the world. And even from childhood on, put on pills that numb you. And how we can see that the nobility in having an open heart And then I found a little bodhisattva card.

[51:16]

It was all bent over in tears. Wanted a way of ennobling one's and honoring one's pain for the world by finding activities and actions that would lead to you recognizing that so much of this pain actually comes from your caring. It's not craziness. It's not pathologizing. It's caring. And the caring comes from a disposition to love. There may be other ways. This, I found, has been very helpful to me and to people around the world who do the work that we connect.

[52:29]

We go around a spiral. What has really worked for us, and the first stop is gratitude you just don't start out with uh just it's it's we're built with uh uh to breathe and and taste and things that can heal and serve we're built to honor our world and to love it and this gives us basic stance of gravity gratitude Let's not start out with complaining. Let's start out with being glad to be alive. Now, this is so strong for me. I am so grateful to be alive at this time of things falling apart. I'm so grateful to this old body. It's in my 90s now. So that I'm still here.

[53:36]

I want to be with my people. And who wouldn't want to miss this? We are standing now. Sometimes I think of Buddha fields throughout the universe where people just lining up. Births of life on planet Earth. Who would miss that? Have you heard what's happening on Earth? Oh my gosh. This is where there are people finding out. What really matters? Finding out what it is to love. Finding out what it is to care. Going off of a dramatic. I'm talking too much. But that question set me off. Thank you, beloved Alan. Thank you. I see Lisa Nielbeck had her hand up. And I think we can split the screen.

[54:38]

Can you do that, Blake? Thank you, because you have both spoken to what was rising in my mind. I have felt so unempowered and alone in what you have just been describing, Joanna, and having no language with which to connect with other people about it. even within my own family, when I have shared my sense of the unraveling and of the pain of watching what is likely to happen to so many people, there is this shutdown that happens. Do not talk to us. Do not tell us what's on your mind. Please, we can't bear it. And I feel a long time to have some sense of sangha that can stand with each other in our pain.

[55:43]

The work on trauma and working with our conditioning feels to me like the way in. And through that is helping with the next appropriate step. But I am so grateful for your voice. I want to thank you. for still being here and having the hope that living through this is not the first time this has happened on earth. That's also a very helpful teaching from this morning. I'm just like I'm thinking and I'm imagining we're a social species. We need to be social. We absolutely have to. And imagine a bee colony faced with extinction. That's us.

[56:45]

How? How? When there are so many incentives for the ones who think the way to be selfish or to try to protect their own family. How to work with this? So all of the things you've said have been so helpful, especially that this isn't the first time. Let's enjoy the wisdom of all the grandmothers and grandfathers of all the cultures all the way back. Thank you. Thank you. Sometimes you spoke of Even your family. Well, sometimes families can be the hardest. Would you like to say something?

[57:57]

Yes. Hello, Joanna. Hi. Hi. I'm I'm jumping all the way from Israel and a friend invited me to join you for this event. So thank you. Oh, Shiri. Yeah. Hi. Hi. Good to see you. Yeah. And I'm happy that I've joined because just a couple of weeks ago I was, I gave a workshop with the truth and the cradling. in the climate camp basically of the Israeli environmental movement with a lot of young people that came for three days of learning and acting and learning how to be advocates and everything. And what we heard that so many young people are desperate today, so many young people are feeling that there's no future for them.

[59:06]

And both the young people and the people who work with them, we have parents for the class, we have teachers for climate change, and they're asking, how should we work with the youth? How should we work with the children? So I wanted, if you may, if you're willing, to say a few words, and I'd be so happy to pass it on to them. You know what to say, but just say... Joanna and I say trust, help people trust their grief and have them know that your sorrow and your grief here is just the other side of love. And if you're afraid to feel the pain, you'll numb yourself to the love. You did the truth mandala. What was the other thing you did you mentioned? We did the cradling. Cradling, yeah.

[60:10]

Yeah, and they were so tense in the beginning. They felt hope in the end. Yeah. See, we want to love each other. I think deep down we want to trust each other. At least I hope so. I don't know when I look at our foreign policy. Yes. Thank you. I love seeing your face. Yeah, it's great. And hearing your voice. Yeah. Thank you so much. We have time for a couple more questions and either with raised hands or you can also write in the chat and I will be reading that. But just extend that invitation.

[61:22]

Sandeep. Hi. Thank you, Joanna, for your talk. I wrote a message in the chat for you. But I really want... say thank you in person with my voice and my face. Because it means so much to hear you say those words at your age and embody such wisdom. It gives me encouragement and hope. It still feels like you're shining brightly. And it's been getting hard. You tell me it's going to get harder. I get kind of nervous, but you seem steady. So we're all going to collectively keep going together. And I wanted to say thank you also for being a messenger of darkness and embracing the darkness. Helen, Zenju and Andrea and I attended, or sorry, Helen, I and Andrea attended Zenju Earthland Manuel's retreat in October.

[62:28]

And it was an opportunity for us to kind of embrace suffering and go entering. give voice to it, give birth to it, and nurture it. And I feel like this was an amazing extension of that. So thank you. That's right. Yeah. There's such good things that come out of the dark and that you can do in the dark. And speaking of acting our age, you know, You didn't begin. None of us began at our birth. It's just everything, every atom in our body goes back to the flaring forth of the universe. That's true. So if you talk about act your age, you can think, well...

[63:30]

Shall it be 4 billion years as Earth or 13 billion years as this universe? But that's alive in you and that's why I deal. And there's so much fun you can have with that and such a sense of letting the Earth live through you in this moment. Yeah, I see it in your face. I'm so glad to see your face. Yes. I'm going to see family. So thank you for putting it into words. I feel like I'm glowing. So thank you. Thank you, Sandeep. There is one more hand raised and a question in the chat. And I think we'll have to end after that. Let me ask the question in the chat. And then, Stephanie, you can have the last simple question.

[64:37]

The question in the chat is from Jeanne Bosquet. She says, Joanna, you spoke of the spiral we are in, starting with gratitude. I wonder how you see the other stages of the spiral. Oh, thank you. Because we're actually in all of them. See, that's what happens when you're in your... There are great things about being in your 90s. I've never been so happy. But the memory part is really... I have to have this word. At any rate, so the spiral... describes what we find ourselves going through that in the work that reconnects and in your life. But then that spiral is like a fractal so that you can find it in the space of a day or in the space of the projects that something do or in the space of... And now some of us are actually doing it in just a matter of within a minute or two when we're faced with something.

[65:52]

So first one, gratitude. So don't close down before you've responded at all, which so often we fall into complaining. So just be, you know, we can't do anything for life unless we're glad to be here. Okay. And then we're grounded enough to open our heart minds to the pain that's in our hearts and that we see around us. And we learn to honor it because we see that it's another... is the other face of love. And then... But then, once we... open to that, it's like more... scales fall from our eyes and we are to see and experience more.

[67:00]

So the third part in the spiral is seeing with new eyes. Some like to call it also seeing with ancient eyes. Or, but, because a lot then becomes more evident to you. And so you're open then to our deep ecology. How much all the species are in you and in your heart. Or how much your awareness of of the suffering of the past and what that can allow for the intelligence. It's like steps to, we're on the brink of more collective forms of intelligence.

[68:07]

That's an important part of this. We must remember that, that we are learning how to think together. And fear is one of the, it just closes the door. Okay, so then that's seeing with no eyes. And then with that, you become aware of so much that can happen through you. Think everything up. You don't have to achieve a phenomenal new access to strength and valor and moral imagination. It's just... You're opening like this. The world starts. You start. Earth herself. Speak and sustain you like grace. And then you don't, you know, you don't have to understand and know everything and do it all yourself.

[69:10]

Just let it happen through you. And then, and then, so that's, that's the, what do we call that? Going forth. Going forth. Thank you. Yes. Thank you. So. Oh, yes, there's just another person. You all to go forth. Yeah. Hang around for a moment. Stephanie has something to say. Stephanie. Thank you. Good morning, Johanna. I have never met you before. And it's really been a pleasure listening to your talk. I feel very moved, almost to tears, how much love you've brought up in me. And I remember when Sojin, one of the last things I remember him saying was that everything was love. And somehow you've distilled that down in a way really powerful.

[70:16]

I'm very glad that you're still here. Thank you. You make me very glad I'm still here too. And thank you all for joining us today and welcoming me. And Alan, thank you for inviting me.

[70:40]

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