Hunger

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good morning everyone
ah i hope the air is not too bad where you are
ah i'm trying to put something into the caddy or second

see if i can
hey

well off to figure this out later
on this morning for this afternoon
ah birthdays and is co-hosting the berkeley buddhist walk against hunger which is being sponsored by buddhist global relief ah an organization that was founded by bhikkhu bodhi and we've been participating for a know
br of years there
there are these walks in various parts of the country and we're happy to be a a co-sponsor of the
the berkeley walk i just tried to
put the link in the chat and on somehow it failed to paste i'm going to have to come back to that i think kathy at the end
so can just to check can you hear hear me okay yes good
so
how circle back to this all the work of this a buddhist global relief and of the hunger walk
ah
but i want to begin by sharing a teaching from our late teacher or maha and under of cambodia ah miss me see if i can
get you a picture of him ah

ah well
if this works he works hard see

can you see that
so you can see this kind of wonderful ah visage and i'm a little embarrassed to say i couldn't find the original photograph reading the original photograph ah he's walking hand in hand with sojourn roshi ah this rosetta a in
event for teachers about fifteen years ago and
marcos nando was the was the honored guest teacher along with his holiness the dalai lama
so on
margot son and his name means
great joyful proclaim her
and anyone who encountered him felt the essence of this name so clearly huh his spirit and his determination was like steel ah but
his being i've never met anyone who
you could say you know you hear ye hear people described as floating a few inches off the ground well it really seemed like he was floating a few inches off the ground and everyone who met him ah sort of caught the spirit of joy that he had may seem like a very substantial person but once he had to
her and it was deepened his robes and he started it was it was like peeling off the layers of an onion you know by the time we got down to the layer that had the the money tucked into it there was almost nothing air because it's this little skinny guy
he was the he served as the cambodian terra vada sanga raja the the head of the of the sanga in a in cambodia or during the time of the khmer rouge and the post comment transition
two
so-called democracy
oh he had been an exile during the war and shortly after and was a this was a time when essentially the whole cambodian sanga had been murdered and you know as many of you know millions of people in cambodia were murdered by the khmer rouge
ah and millions or hundreds of thousands more were in refugee camps on the thai side of the cambodian border ah so nineteen seventy eight he returned from studies ah in meditation that in in scholastic endeavor
years and he just appeared in the refugee camps in thailand and everyone was incredibly encouraged hard to see him
and at that time he just decided he was gone up he was just gonna walk across cambodia
which was a very dangerous thing to do but he just decided he was can do it that's to steal side right
so
about the time that i encountered him in nineteen ninety two ah through added an international network of engaged to this meeting ah the cambodians were repatriating have from the refugee camps and marcos and on
the organized a
dharma walk which has got the dharma yatra ah and really what we're doing this afternoon what we're doing a virtual dom yatra in years past people on the buddhist walk against hunger walk from campus to temple around berkeley
and visited and receive donations and ah that was it it was a gonna walk on which is quite wonderful
and for margaret know that this was his attempt to bring love and compassion to a traumatized nation ah and he did this as he titled one of his books step by step
and each year since then the monks and lay people in cambodia has done this double yatra in the spring in order to convey his message of peace
so i could talk about marco sunanda for quite a while ah he was on the buddhist peace fellowship board of advisors ah
but i want to return to what is my subject at large and what i'm remembering is the first encountered that i had with macos nanda that many of us had was at a international network of engaged buddhist meeting in chiang mai huh
at a temple called what among
ah i think this was nineteen ninety two
and margo's know was the opening speaker and he got up and he said to the audience which was a mixture of of lay and ordained people there were quite a number of monks and nuns who were drawn by his presence
ah thai burmese cambodian ah and then other lay people like ah
effectively like myself and others from all over asia and some of the west and he began by saying ah yeah this archetype whole buddhist question or zen question he said what's the most important thing
and he took responses for about a half an hour ah hayes you know taking refuge in the three treasures keeping the precepts hotter in your teachers ah knowing that all beings are buddha recognizing that there is no
fixed self and so on and ah
with every one of these responses he just said no that's not in and you know these are some very educated people there and some very ah devoted practitioners and months and scholars and the nope didn't get it
ah finally he said said i will tell you the answer
the most important thing is eating
the most important thing is eating
and then he gave a talk and i'm i'm going to just hit it a little from his top
ah
the fly eat the flower
the frog eat to fly to snake eats the frog the bird eats the snake the tiger eats the bird the hunter kills the tiger the tigers body becomes swollen
flies come and eat the tigris corpse flies lay eggs in the corpse the eggs become more flies flies eat the flowers the frogs eat the flies and and so on
ah
this is a friend of mine wrote a song which ah
i think some time it's called working on a food chain ah and the punchline to the zombies when you're working on the food chain the food chains working on you
ah
and so the buddha said i teach only two things suffering and the end of suffering
marcos not said suffering
eating and feeling or the same
and then he expanded on
the notion of eating
ah he said what he eats us
time
what is time
time is living in the past or living in the future
time is feeding on the emotions
beings who can say they have been mentally healthy for even one minute how rare in the world
most of us suffer from clinging to pleasant unpleasant and neutral feelings and from hunger and thirst
most living beings have to eat and drink every second
through their eyes ears nose tongue skin and nerves we eat twenty four hours a day without stopping
we crave food for the body food for feeling food for volitional action and food for rebirth
we are what we eat
we are the world and we eat the world
and i would add and the world eats us
it's important to remember that we're seeing that now

so to go back to the head of what he says or what each as time
he expands time is an eater
in traditional cambodian stories there's often a giant with many mouths who eats everything
the giant his time
if you eat time you gain nirvana
you can eat time
by living in the moment when you live just in this moment time cannot eat you
in the zen tradition this is really this is really consonant with what we find in this and tradition in this and tradition there is a a go on about ah the old master joshi ha
who is one of our great teacher see
josue ah articulated the con of move and he
he didn't begin teaching until he was eighty so ah i'm lucky i have some years to go as most of us do but of course certain as well into his teaching career high ninety one hum
joshua disciple asked him how do i used the twenty four hours
joe she said you are used by the twenty four hours i used the twenty four hours you are eaten by time i used time this is the challenge for all of us to use the time that we
have in our life
hung on the planet
so to go on with with symbols ah
markets are not just talk
he says everything is causation or
there is no you
only causes and conditions therefore you cannot see or hear
when sound comes in when sound and ear comes together
there is hearing when form and i meet
there is city
a man once asked the buddha or feels
the buddha answered this is not a real question
no one feels feeling feels there is no i buy for me there's only the dharma
you are not sitting out a you are not sitting zazen i am not sitting zazen zazen is sitting zazen
there was just bent that's what we're doing ah
ah there is just zazen when
one goes to the garden to work
you are not gardening there's just gardening
ha and so forth
feelings at marco sunanda ah feelings and sensation cause us to suffer because we fail to realize that they are impermanent
when we do not control our feelings we are controlled by them so if our feelings use us we have controlled by our feelings when the twenty four hours use us we have controlled by them when
if we live in the moment we can see things just as they are
doing so we can put an end to desire break out of r bondage and realized peace which all this is very easy to put in his sentence and not so easy to do this is what i'm trying to do all the time
the world is created by mind that's one of the first kitchens in the ah potter
and if we can control
feelings
then we can control her mind
and if we can control our mind we can rule the world
sesame ruled the world as a dictator means to be in harmony with
what is unfolding in the world and i would say it's to be empowered by the bodhisattva vow
save all beads
in meditation back to my nanda we relaxed our body but we sit up straight and by following a breathing we stopped being pushed around by our feelings
thinking creates feelings and feeling creates thinking
to be free from clinging to thinking and feeling is nirvana the highest supreme happiness
i would point out that you know nominally this is a caravan of teaching
but it's exactly the same as a teaching that all of us have been receiving for years
it's really no difference is no there's no partition by school ah it just it's just the dharma which is
good in the beginning good in the middle good in the end
so i want to return to his question of physical hunger
and today's buddhist walk against hunger
ha
it's true if it's true that
the most important thing is eating ah it behooves us to pay attention to hunger
and what occurred to me
is that uomo margot sunanda
focuses on time here
and it's true that time eats us
i think it's also true that time for some is a luxury
when we think about in the buddha articulated for requisites for ah
both lay people and for ordained monks and nuns
those for requisites our food
clothing
lodging
and medicine
and that they all have to be treated properly and in the right time
so it seems to me that
time
is the framework it's the requisite of all the requisite

and it's true that
if our belly is played by hunger
we cannot attend to other forms of hunk
we can't attend to our thoughts it's very hard to attend to our thoughts her feelings are aging illness or even a sense of time itself
if we are beset by ha the fierce paints of hunger
hunger and thirst are
the most basic physical needs and they provide a model
for all kinds of suffering
done the pada in verse twenty to dumb a potter
says hunger is the worst kind of illness
and we see that the gift of food
is the essential transaction that happens within the fourfold song that the saga of ordained and lay people ah the symbolic and actually not symbolic it's it's the actual
transaction if be gay is that people have that that monks and nuns line up and people feed them
and today
we also see
speaking with her
venerable dominant of far of thailand who runs a nunnery when she
saw that the people in her village were hungry
she set up a line of nuns
and they fed the people
and we've seen this all over asia so generally
lay people feed the monks
when in hard times the monks or nuns turn around and feed them

so a few statistics even though this may be preaching to the choir
so according to the world health organization
there are more than eight hundred million people
who
were chronically suffering from
hunger and malnutrition in two thousand and ninety
you are hundreds of millions more were close to that boundary
most of these are in the developing developing nations of asia and africa but forty million forty million hungry people live here in united states
around the world there are roughly twenty five thousand deaths from hunger
and ten thousand of those are children

so i think when we look at the conditions of hunger when we look at the conditions the world and also when we consider time
we have some some real concerns and ah but he question for us is
how does
a sense of responsibility he emerged from our practice

after he had shortly after it started buddhist global relief when he had returned the united states from sri lanka bhikkhu bodhi or did an interview
and he said were living at a transformative moment of history when humanity is faced with a critical choice
whether we continue to flow with the currents of greed and ignorance and risk devastating the earth
or we adopt the scheme of values that gives pride of place to compassion care and social justice
so he went on this interview i think this is this is really compelling perspective so i want to share it with you
buddhism already gives pride of place to such values as compassion
kindness and generosity
so stressing these values would not be teaching buddhists something they are not already familiar with
however traditionally these qualities our esteemed as personal values conducive to one's own spiritual growth and beneficial to those in one's immediate sphere of an influence so what your body is pointing to is that ah
the
message in certainly an early buddhism and i think this shifts later with the mahayana and with the bodhisattva archetype ha
the message is that
we have to attend to these values as part of the project of liberating ourselves which which is not inaccurate it's just not necessarily ha what deep the motivates us
so bhikkhu bodhi which is and mrs radical for for a terrified for really respected caravan a monk says on
today however aggressive and destructive forces relentlessly bent on profit and domination have put in jeopardy the very survival of human civilization as we know it
the thus compassion and kindness as purely personal values are not adequate to the demands of the era that we live in
what i would say
is that
those values ah
the values of compassion and kindness are
part of the social network that we live in and in that social network no one is is truly individual just as we'd go back to mahyco sunanda same you know who is feeling
feeling this feeling
society is being society
i am not in myself society so if my effort is to liberate myself individually
that's harboring a delusion about the nature of the interconnected nature of the universe

so pico body goes on and says
i believe we must elevate the sacred values of love and compassion to the position of guiding principles that can drive the choices we make on matters of social political and economic policy hum
i think one of the things that we see in history is that everywhere buddhism goes
it is shaped by in a rush shapes
the culture that it moves to
ah it absorbs some of those values and perspectives
and on
buddhism itself is transformed and the societies are transformed by them we've seen this movie be seen it in china we've seen it in japan and seen it in all the buddhist countries and we see it here
so i think that
in the west
we're so deeply shaped
by a variety of forces certainly were deeply shaped you know we can see how our world is distorted by forces of consumption and greed ah that's that's one side ah
the other side the to me that deeper side of ah
how the western spiritual tradition yes
that is deeply
it's deeply expressive of values of social justice
you find this in in all of the religious traditions of the west in ah in judaism and christianity and islam ah and the very well and clearly articulated
and so it's to me what pico body is is saying the way i interpret it is that harm
has buddhism comes to the west
it has the potentiality for absorbing ah it it's always hungry and so it has the potentiality for absorbing what is the best and truest and most human values
that are inherent in the have in the spiritual traditions alarm wider culture if you go
so big body speaks to that
when he says
quite independently of buddhist scriptures
i feel it is necessary for contemporary buddhism to incorporate principles of social and economic justice into our things and programs of social action
the commitment to social and economic justice is something buddhist can learn from the west especially from the movements of the nineteen sixties i think it can learn it from the west from the from the spiritual traditions that that go back
more that go back as far as buddhism
and that what happened in the sixties or what's happened at any point in history is a
way of bringing forth those really deep values and
what i think it's a project
for us as buddhist is is constantly working frigging out
how do we
how do we integrate the really wise and wonderful values that we grew up with
when the wonderful values that are being presented to us ah in the practice of buddhism and by our teachers
you know and i think that ha
our hunger
incorporates
all of that
we have big hunger and big appetite
and right now a very large challenge
so when we think about
we can think about hunger in our country
that our country is
also intimately connected with
other peoples around the world
we can see that
hunger is a factor on
our southern border not too far from here
there's an organization that ah
berkeley's zen center has been modestly supporting
and clearview project has been supporting ah you know i think some of you know that in the in the face of hunger that for g
more than probably twenty five years ah
some volunteers from pc see have been cooking meals at the
homeless shelter downtown berkeley think a lot of you have done this it's really wonderful work and bcc has been ah supporting that paying for that pun twice a month for twenty five years they think
one of the people who started who inspired us to do that ah was a friend of mealy scots ah
zuma name sure a wollen
who was part of the
berkeley catholic workers group and she moved away she moved down to the the arizona mexican border near the sonoran desert
and in the face of hunger
what
but she's been doing and she and a group of people called the green green valley samaritans ah i'm going to send out all these as links cause it's it's too distracting for me to try to paste it in the in the chat right now ah but green
ali samaritans has been they go out into the desert where people are making their way from central america ah over the border into arizona
and they strategically place caches of food and water
so they are directly
addressing the hunger
and they are recognizing that
the people who are crossing the desert
in both the scorching heat and the freezing cold do not have the luxury of time
and so they're using their time in their resources
ah has a spiritual practice
perhaps it a up
you could say ecumenical we could say a generic spiritual practice not not necessarily buddhism is not initially christianity or anything else but they are going out there as spiritual people to save
sentient beings to save men and women and children were making the way across the desert so this to me is you know their the green valley samaritans
echoing the the fable of the good samaritan who saved the starving being by the side of the road
so
that's what i wanted to say today i hope that you will be able to join ha
if you look at buddhist global relief ah you'll find a link to the to the berkeley walk and you can join us you can make a donation ah but i think that in the larger sense were engaged in this process have
but has bodhisattvas or as humans
simply addressing the needs
of all sentient beings so i think i'll i'll stop there and ah
go back to tom will explain how to ask questions or make comments
thank you

and becky was are so it's now time for him and a and as you probably recall there's two ways you ask questions you can raise your virtual hat a clicking other participants but at the bottom of your screen at raising
virtual and you can also enter a question in the chat box and would be st questions so i know what you're writing about and i'll pass along comes out and you can try to raising your real hand but i might not see at all was passed to the the first to and please keep yourself
you did until you ask a question and only yourself when you're finished
thank you

it looks like we have a question pharmacists paco
thank you were morning and thank you for hose on for your talking and getting to where the needs of our community and how we can connect to them i'm one of the things that that worries me about the idea of the western religions the colonial era
arabs the colonial christians the missionaries with their solutions are pre packaged and delivered and if not received at often murder was a response not necessarily by missionaries but either social structure
i do support the idea that within our response field we should be addressing all hunger and we should be consuming all things in the manner i think very beautifully put that we are always eating i have we can also digest and put out the product of our immediate response field but the missionary thing
and the arabs religion and that with the buddha's didn't have that and i'd like you know may be address or clarify that for me thank you
i'm sorry to say they did who i'm not surprised to hear the ah you know i mean
we'll just to be careful
we've imbibed a and partly i think in in response or reaction to that the very real depredations that you're pointing out in those religions which are not ah which are the artifacts of organized really
legion ah which is not say there are contradictions in in all of the holy books ah
because with some of us have come to buddhism in
kind of a in response to our rejection of other religions and some also are born into buddhism ah we idealize it
and ah you know we don't have time and i don't think it's useful now just to go into the ah
the oppressive the system systematic and oppressive ah
effects of buddhism in in certain parts of asia during just the twentieth century
ah and just if you want to research you know look at japan in the first half of the twentieth century look at sri lanka look at burma now so
i think what
would i advise is
let's really settle into
what we feel the true values of of our practice and we would encourage christians jews and muslims to do to as to discern effort themselves about their own religions are and not ignore the fact that
unfortunately seems like any religion anything that says
my group my tribe is good we are the people and they are the non people are terrible things are going to be done and that that's all just i guess my my
keep an open mind to what is really good how all to what's good in a sphere tradition
thank you dear
missteps that they have made an armed our our our inheritance as well so it is yes they are going ocean yeah and that's been a just to say if and there's been a real debate it's it's not so live right now in ah in the zen tradition but but twenty years ago was really live
question about basically about ha
zen complicity and it was real and very real and complicity for atrocities during world war two ah and so that's one thing and people are asking every day
you know what do we do about burma ah what do we do about the the oppression and rohingyas and that's just good question anyway thank you for that
hey cycling have a question from other now
thank you good morning was on for your either huck
i have so many questions and
i was i had convinced myself that we wind and somehow touched on the news cycle this morning and i just want to offer that it was a teaching for me for you to stay the course with the talk that you had presented and so as people who do
new social change work
i am
there is this ongoing question of where do you put your attention and your intention and your work today around hunger very much addresses individual suffering and then of course other work you've done and other were many people on
this column none probably address systemic change and there's a sort of a i need to go through the whole spectrum systemic change individual assistance and i wonder if you can just reflect a little bit on your discernment process at different times about where you put your attention and your in
attention and just what that means for your practice in your life right with thank you
i think the overall principle i i tried again i get a lot of
a drama teachings from the titles of books i think ah
you know so ah and then this book actually gotten re-titled but i really like the title of this book that came out that david chadwick put together a from suzuki roshi a very short teacher scott to shine one corner of the world
and that's what i think
any of us can do now how ride are and how strong that beam of light is is different for each of us ah and i made so to look at my discernment process today
i mean one under him about the news cycle
is that i find it toxic
you know i find it's not that i don't pay attention to it it i find that if i get caught by it then i'm sucked into this vortex and i haven't found that very helpful whereas what i think about
to me buddhist mobile relief is not about individual action
it's and if you look at if you look at their website and you see what they're doing to me it's very much akin to emily it's it's exactly the mission that i believe him in other words it's working very locally but it's looking at what system
eric problems are hunger is a systematic problem is a systemic problem ah and it's working with organizations in particular areas to build their capacities in their resilience in those areas so that small groups of people on a grassroots level can effectuate
change that affects our whole society and i really believe in that model and i think we have to work in both ways to sumptuous are working on the election we have to change things at the top of the system but the way we're changing things that the top of the system is by engaging as individuals at the bottom of the system
and using the power that we have and so you know i just felt very strongly
if bcc is a co-sponsor of this walk against hunger then arm
i ought to support it you know and i want to let people know because i think it's i think it's a really promising effort and what it does if you want to think of bad systems what it's doing is creating is creating a system a network a web of
people who identify as buddhists who are working together in a fresh way and that is to me that grassroots organizing and i believe in it so
that he ask your question it does thank you good thank you i mean i know that you think about this lot i think a better luck as lots of people here who who think about this and one of the things that's really unique about engaged buddhism and i think this is a western it's a western thing
but it's certainly you find it in in ages or one of the things is that we're looking at the manifestation of
systemic systems of oppression
ah
recognizing that they manifest they really impact individuals but that also individuals impact the system in the and we have to use our agency we have to go back and forth we have to see things we have to shift our our focus
thank you

a susan moon has a question
thanks so much allen for that really wonderful inspiring talk best for reminding us about my heart goes and that
that's a great here are a sign and and i love their way you came started with my become gerson and anders his work in cambodia and ended with sure a while and then the in the sonoran desert as so similar set the perfect art from one
to the other during the same were really and my question is from the beginning of your talk and not so much about engaged buddhism as personal as a personal question of how when you you talked about markers anonymous saying that every can can
stroll our emotions our control our feelings and controller than we can control our thoughts if we can control i thought so we can control our kapiti rankings if you can can travel our thoughts and feelings we can by nirvana or in a back go
and that word control is the one i'm going to be difficult and seems kind of and then and i wonder if you want to say something about that because i haven't really been thinking of my practice as learning to control my thoughts and feelings okay just all you need to do is go back
to the control chapter of zen mind beginner's mind oh okay he's a chapter called control and you know what he says which is really wonderful ah
it's a really pivotal chapter for me ah the way with the way we control our
our horse or cow is to give it a wide past your movie
and to watch it
okay that's our method you know it's not you know it's like so even when suzuki roshi says you be the boss of you right at an expression of here so it doesn't mean bossing around you know it's like and this is exactly what joshi was a and you you you are used for the twenty four hours i used the twenty four
ours ah it's
he put it begins with watching
that's the function and i think that what what he's talking about here is my vileness that is mindfulness mindfulness begins in watching and then if you look at the will be great to admit i've just give a class not so long ago the four foundations of mindfulness go from watching your body
your mind to actually the application of dharma systems to your thoughts so it goes to the forest foundation of mindfulness is
ah mindfulness of the dharmas which means
people don't understand this it means looking at the four noble truths applying the four noble truths supplying the ah the hindrances applying the factors of enlightenment it's applying it's then it's the application of these dharma tools to our
our thoughts and feelings and so that is where control makes a turn but it
but it begins in watching
i really recommend everybody just read that control fabric is the greatest
and i would say and i would i would say
i think this is what many of us have learned from
being around sojourn for so long
that i think that this is ah
consciously and
kind of in a completely digested way used his method
that's kind of like the agitating pictures through yes totally and like it's yup yup
okay well thank you for that reminder thank you
hell house on a question for you stopped after lunch and we have free more questions what would you like i you let's take three more questions and end okay so next quarter's and people just don't really q okay so it's like an next question is from daniels daniel we have time for your question
you can not meet yourself
thank you
and
ah
the thing about the the at all the tickets american story didn't i just about i is just kind of or just walking not really necessarily like but take an idea that there is something that happened but is a
as like walking along whatever path they are walking along users like there and then the basic
so i'm wondering about the different schemes like walking out walking along and out and like seeking out the to try to take out are safe
it depends on your attitude when you're walking
you know if you're
if you're walking
this is it actually harm
this is totally the attitude of zazen
that the attitude of sauce and is
receptive
an attentive and open
in other words you're not looking for something
you are just responding to whatever crosses you your fields of perception
and
you have to to sit in zazen the idea is
ah not to be caught on anything
but what we're doing in zazen also is cultivating this capacity
for being open and been receptive and in our daily life ah it's it's not that we just have a perception as we're taking a walk and we walk right by it's like there's a homeless man sitting on the corner
ah you know do i ignore him
or
seeing him
do i stop a moment and have some contact will give him a small amount of money ah so
i think that the attentive reception of zazen allows us it develops the capacity to tune into what's going on around us and then
our activity which is essential
ah coming out of that sauce and we determine
why did he is that's appropriate by way of response
and i think that's what the good samaritan did
everybody else just walk by
okay
thank you
her second last question will be from bed
hi hassan yes thank you for your talk thank you
my question goes back to the interview with wiki bhikkhu bodhi that you shared then his
his initial comment if i remember them correctly they don't need to change jacked i don't think is something like this systems of greed and domination that drive society which i find to be true
and i know buddhist understanding is that one way of seeing the world and the one that may be seems top of mind for me a lot is it's driven by greed hate and delusion is it's centered on that somebody beings respond from that plays including myself all the time so
in a sense like we've heard you can
i had to take to bring up it all aid like a repeated sodium comment but i guess i will have it's always been this way right he said he'd sought as many times so how does
what you're talking about fit into
when i might say is the inevitability that the world functions on greed hate and delusion and that systems of domination and and harm are inevitable
in any place or time
well

you gotta take the long view
the maybe the multi kalpa few ah just because it's always been this way
doesn't mean it's always going to be this way
and it's confronting the conundrum
of the bodhisattva vows which we are about to chant right ha that ah
the beans are endless the kings are numberless i found to save them ah
ah
in self-worth that each one of those vows has a built-in impossibility in its vastness and ah you know if you look at the at the mine on a teachings there
they are vast
ah and
they're not ah
they're not dissuaded by the the scope of the of the problem
and we're encouraged
to be that way
that's that's all i can say it's arm
even though it's daunting
ah and seems impossible this is what we're we're being asked to undertake something that's impossible
thank you thank you hassle by the way i successfully just posted the link to put his global relief
so one more via he was on our next and final question will be from chica
hi
hassan thank you so much for your talk everybody from an me for not having camera on i'm having a little zoom ah exhaustion
and it's the or how your talk was so helpful for me to have been kind of breaking off into tears ah so i feel supported by the song and by your tit thank you had is a drink tea or maybe just right now yeah really take care of yourself
ah but i didn't have i just love and to say that i appreciated
the distinction you drew between you know the subtle
the definition of control as susan moon was asking about like created you're pointing that out to us and pointing us to that chapter in send my beginner's mind and then also you started to riff on the four foundations of mindfulness and i thought come going to ask him will you teach a class on the for
foundations of mindfulness i really was getting into what are what you started to to to get into their yeah thank you i think i just think i did you know for me i i can keep track of ah i sent to time you know so where i think i may have just done might have actually been ten years ago but i'll
ah it's wonderful admitted and i'm happy to study it with you there are they really useful and i think that there's a there's a mystique and way that people understand mindfulness but i don't wanna get into a critique of that right now
well thank you thank you so much yeah yeah i'm bowing here and bowing nicholson having okay well thank you all and instead of just i successfully managed to post the link to put his global relief and
thank you enjoy then and be careful that the air and top
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