Plugged here, so get back in. Okay. So it is a crisp, chilly winter day here in Berkeley. And kind of been unseasonably cold, but it's fine. I wanted to say so that we are continuing to plan for our opening. And that will be more information. There's information in the newsletter on the website. We're aiming to be open at 6 a.m. for Zazen. The Saturday schedule will remain as it is, and the Monday schedule, we will continue to have the Wayseeking Mind Talks and open discussion at 8 o'clock after 7.30 Zazen.

[01:16]

And I think on the 8th, is that right? Monday the 8th? No, that's not right. Monday the 6th. Is that correct? Yeah. We're going to have questions so we can talk about the details of how we're going to do this. But it's exciting. It's exciting that we're going to actually be able to have face-to-face zazen and welcome people back into the zendo with precautions. I just wanted to let you know if this is news to you or remind you that this is happening. So take a breath, find your posture, feel your feet on the ground.

[02:22]

Enjoy this moment together. So my subject today is what is happiness? And I was inspired to talk I've been looking through this wonderful book, which is backwards, The Zen Teachings of Homeless Kodo, which is brief passages from Kodo Tsawaki, one of the really important Soto teachers of the 20th century. And this book is a lovely book.

[03:36]

It has his comments and then it has commentary by his direct student, Koucho Uchiyama Roshi. And also by Uchiyama Roshi student, Shohaku Okomura Roshi. And so you get these wonderful layers of comment. I'll talk more about Suwaki Kodo in future talks and how there's an intertwining of lineages from Suwaki Kodo, also an intertwining with Suzuki Roshi and an intertwining with Kategori Roshi, all of these threads together into the fabric of our style of Soto Zen.

[04:41]

And it bears some further explication and exploration. So we'll do that in the future. I wanted to begin with two quotes, some Sawaki Roshi. and then a story from my own life. So the first, these two are from the book. He says, once a horse and a cat about what happiness is, I hear that they could not reach a conclusion. So just let that one settle for a moment. Once a horse and a cat had a discussion about what happiness is. I hear they couldn't reach a conclusion. In another piece by Sawaki, he says, we are watched by zazen, scolded by zazen, obstructed by zazen,

[06:00]

dragged around by zazen, and spend our life in tears. This is the happiest life, isn't it? We are watched by zazen, scolded, obstructed by zazen, dragged around by zazen, and spend our life in tears. This is the happiest life, isn't it? That's pretty good, I like that. So I wanted to tell you a story from my life. This is something that has lingered with me for, it's now close to 50 years. And it was a turning occasion for me, although the turning was very slow. Sometimes we talk about sudden enlightenment,

[07:02]

and gradual enlightenment. And this was absolutely a turning experience, but I think it took about 30 or 40 years for the turning to happen. So Isaac Sinaki, my father, was an engineer by trade, but he really preferred to work with his hands. He was not a Zen practitioner by any stretch of the imagination. And he did tell me that if he had another chance to go around in life, he would have liked to have been just what

[08:03]

we called a grease monkey, you know, someone who was up to his elbows in machinery, because that's what really interested him. The child, I watched him really carefully, as children do, and he was a kind man, and In small ways, he was always helping those, just being a friend. He would just immediately jump in to help them fix a car or a boat. And he had a sense of ease in his body. a comfort with himself that at least I sensed.

[09:07]

I never knew him to cultivate any kind of spirituality. Certainly not the secular of his birth or anything else. But as I said, he was comfortable in his skin. He was down to earth. He was very much at home on the water. And I knew him to be a master sailor from seas or weather and several times in danger. I remember him being cool and saving us from near disaster. That said, our relationship was... I think that he was troubled by leaving four young children when he divorced my mother in 1960.

[10:11]

I think this was a survival, it was a survival move for him. And even then, I understood that for his sake, but really I lost a father's necessary presence. It goes on and in the 60s my values, my activities, the length of my hair and other aspects of appearance in line with the I think they made him really uncomfortable and he was frightened, for my sake perhaps, and puzzled.

[11:14]

I had my own concerns. My interests, literary, political, musical were really compelling and I've had Many good friends, actually, many of them are still my friends. But I was, as I've written elsewhere, I was dogged by depression and by this kind of existential question of what was I supposed to do here on Earth? It's troubling. I was troubled. So I think it was the summer of 1972. So that's, that is, wow, that's, uh, 50 years ago. Uh, my father and his wife were, his second wife were spent several days. I've just gone, uh, I think returned from a trip to South Pacific.

[12:23]

Uh, and, uh, They were in town. At the same time, my first marriage was kind of coming apart. I got married in the summer of 1969. And I will say, I am still friendly with my ex-wife. but we were really young, emotionally young, and we were really not ready to be able to deal with what marriage was. Anyway, we had moved from, we'd been doing couples counseling and moved from couples counseling into teaching thinking about separation. And we had decided to separate, but we also,

[13:27]

we're clear that this was not a discussion that we were ready to have with my father and his wife. I just, I really dreaded having a conversation with him about it. So we pretended that everything was fine. And we hoped that he would buy the act. I don't think we were very good. Anyhow, one afternoon during this visit, my father and I, just the two of us, were driving from Palo Alto, where he'd been visiting some old friends, and he was driving, and he turned to me and said, I want to know, are you happy? And that was just an impossible question. The question made me angry.

[14:30]

It stung. And because I had no answer, and also because the answer was no. I don't remember my exact words, but there was something to the effect that happiness was not my... not the standard I was reaching for or the goal that I had in life. Being happy, I think I told him something like, being happy is not important to me. I want to be of use. That's how I want to live. And that's kind of where the conversation stopped. It ended up being further painful.

[15:38]

There's no need to talk about that. But his question has lingered with me for all these years. Are you happy? The impact was not, the impact of that question was not sudden, as I said. The turning came really slowly. And it came, I came to understand the important question. Really good question. And it was a question that was motivated by love. on his part and concerned. And my answer was not wrong. There's happiness in serving others.

[16:45]

And the fact is, if that service is without joy, or determination, then usually it's marked by grim determination. And actually that's part of what gets transmitted. So, you know, it's a shadow side of even the wish to be of use. And if utility is missing from happiness, then we can fall off focused narcissism. Unfortunately, I have figured this out for myself.

[17:52]

I'm not sure my father could have articulated how this all fit together. But I am deeply grateful for that question because it's really a leading question. As a practice, I've encountered many teachers and you know, their work is saving scented beings. Many of them, or certainly the ones that I respond to, have a kind of joy or lightness in what they do. And they transmit that.

[18:57]

to those they encounter. Sojin certainly did. It's clear to me that Suzuki Roshi did. I feel that from other teachers I've had the opportunity to meet with, you know, I'm thinking of Blanche in our lineage, Blanche Hartman, Shoto Harada, Robert Eakin, Mahagosananda, you know, just almost every teacher has some of this happiness as a light inside them. And we can learn from that. We can become like that. They take what they do seriously. I think Sojin certainly took his practice and his work as a teacher very seriously, but he didn't take himself seriously.

[20:13]

If you listen to Suzuki Roshi's tapes, they're always interrupted by their own laughter. They are amused. and what is arising even within themselves. They laugh a lot. So, you know, usually we think of things dualistically. We think of happiness and sadness, fortune and misfortune. These qualities, qualities imply each other. And the Buddha talks about this in, even in his first sermon, when he's, he's talking about the Four Noble Truths, and he's talking about the first suffering.

[21:22]

And then he, you know, he is sort of a list of different things that are what we take as suffering. He said, association with the unpleasant is suffering. Association from the pleasant is suffering. And this is, this is one of the circumstances of life. Suzuki Roshi says, Everyone seeks true happiness, but happiness cannot be true happiness if it is not followed by composure. It means like if it's not including composure. He said usually not stay long. Sometimes we would rather not have it because happiness is usually followed by sorrow.

[22:26]

And this is what we often experience in everyday life. So this follows happiness is the dissociation with what is pleasant. And it can be very simple. It's not just that sorrow follows happiness, it's just that what we ordinarily call happiness is not permanent. It's impermanent. It's going to move. And say, no, wait, I want to hold on to that. You know, that feels really good. I want to stay here, but we don't. But there's a word, so there's paired with dukkha. There is another word in Pali and Sanskrit, which is sukha.

[23:34]

And sukha is a word for happiness, but it's a happiness that is not transient. It's a happiness that we can rely on. And in one of the suttas, the Ananasutta, in the early Pali suttas, the Buddha talks for householders like ourselves. And there are a number of types of happiness. Well, there's right livelihood. In other words, earning your livelihood by doing something that is wholesome. There's a kind of happiness in that, which I'm sure many of you experience.

[24:43]

And sharing one's benefits and wealth and gifts freely. That's also a kind of happiness that we have. And he says the... is that of blamelessness, of living a faultless and pure life without committing evil in thought, word, and deed. And I think that this is also what Thich Nhat Hanh is talking about. Thich Nhat Hanh speaks of happiness. He speaks of He says, many people think excitement, but when you are excited, you are not peaceful. True happiness is based on peace.

[25:47]

We also come back. We always do in this this practice that we have, which is, you might call it the cult of Dogen, but Dogen is pretty good. I don't mind being a cult follower. He talks about this in Instructions to the Cook in Tenzo Kyokun. He talks about In Tenzo Kyokun, he talks about three minds that are essential. There's parental mind, the care that a parent takes for a child to develop that for ourselves, to develop that mind so that we use that when we encounter anyone.

[26:55]

Big mind, which is what... Suzuki Roshi was speaking of all the time, the mind that encompasses, includes everything, and joyful mind. Dogen writes, joyful mind is our spirit. We are fortunate to be able to be born as human beings and to prepare food. we can offer to the three treasures. Is this not of great karmic significance? We should be very happy. So if we're lucky, and I think many of us have had this experience, we encounter teachers who have this joyful mind. who turn towards the circumstances of life with a bright spirit.

[28:02]

And it's true that these seeds of joy are in each of us. And our teachers nourish those seeds in themselves and helped us nourish them in ourselves so that they might blossom. And because our teachers of present day and ancient days were able to do this and develop joyful mind, we can begin to see that we can do it too. Because my father had a sense of what was happening. and was urging me in that direction. Very slowly, because I'm a slow horse, I could come to see it myself.

[29:15]

Admittedly, it's really hard to Well, I'm sorry, it's easy to lose sight of joy these days. You know, all of a sudden there's a terrible war in Ukraine. There's terrible things going on all over the world and in our own country. And we have grief and anger that can come in waves. But it's really good to try. Dobin says. You know, our joy arises with preparing food for the three treasures and serving all beings. You know, there's a little group of people that has been preparing sandwiches for homeless people.

[30:25]

and giving them out uh before the pandemic we we twice a month we were uh we were uh wonderful meals at the uh at the men's shelter um there are people who go down to the here's there's people who are going to um the county jail out in Pleasanton, Dublin, and meeting people at night who are released from jail with nothing in the middle of the night, about a mile away from BART. You know, just meeting them with some warm clothes, food, and some, you know, a little bit of money or a BART ticket or something like that. And these are just small things. There are things that people do every day.

[31:28]

And this is literally and figuratively preparing food for the three. And it brings up joy. This joy or this happiness is an active quality, an active principle. not something that we are necessarily born with. It comes with turning towards others, which also comes from turning towards ourselves. Turn towards ourselves. This is the practice of zazen. And I think that For me, it's the practice of Zazen that has been the motor that's allowed me to turn from some pretty dark places, places of frustration, places of feeling not capable of doing something.

[32:50]

So, you know, it's This quotation from Sawaki Kodo is great. We are watched by Zazen, scolded by Zazen, obstructed by Zazen, dragged around by Zazen, and we spend our life in tears. This is the happiest life, isn't it? This is the life that we've that we've chosen. And it's interesting because Uchiyama's comment on Kodo says, we practice in the midst of delusion without knowing whether we are to fall into hell or to be born in the Pure Land.

[33:54]

This is, in some mysterious way, this is our happiness. To be at peace, accepting whatever is arising, moment by moment, is our happiness. Okamura Roshi comments on the comment by saying, we cannot expect any ecstasy greater than right here, right now, our everyday lives. Soto perspective. And if we can accept our circumstance, then we can be happy. A friend of mine died last week.

[35:00]

A wonderful woman, her name is Paula Green, and she was a Buddhist activist who did Buddhist trainings all around the world. And she was one of the... Immediately when I came to Buddhist Peace Fellowship, And she's a person who actually educated me about Burma. And that's going back 30 years. And it seems that she had had lung cancer and had one lung removed and did fine for quite a number of years. And then the cancer returned in the other lung. And she knew about it. Really anything to be done. And her health took a sudden turn about two weeks ago.

[36:08]

And then she died very quickly. And she wrote a letter to people. It's dated the 16th and she died on the 22nd. And it's. It's so marked by the ease and acceptance of her circumstance. You know, I don't, it's not that she wanted to die, and there's some sorrow mixed in, but there was peace with it. You could feel a kind of abiding happily for the life that she had led. And I also feel like even though there was certainly a lot of discomfort experienced by Sojin when he died, fundamentally he was peaceful.

[37:23]

And I know that the last encounters I had and that I saw, there was this deep acceptance which flows from this fountainhead of happiness, I think. And all I can say is this is what I wish. for all of us. And this is what I think is offered, not in a concrete way, but in the mysterious gift. This is the gift of the Buddhas to us. Actually, I've been reading in the last months and thinking about it for a couple of years, I've been reading Shinran, who was a contemporary of Dogen's.

[38:33]

And in the teaching of Shinran, which has some resonances with Dogen very much, the practice is the recitation of the name of Amida Buddha. Buddha. This recitation is not a recitation of practice. It's not a practice of recitation. It's with one sincere expression. of refuge in Amida Buddha, then in faith we are born and every subsequent repetition which falls on our breath is an expression of gratitude.

[39:50]

Very much as We frame the idea of practice enlightenment in Dogen's school, that we don't practice to become enlightened. We practice to express our enlightenment. In Shin Buddhism, you repeat the Nembutsu to express your gratitude. And I think that this is, I'll talk about this more as I've been in Shinran as well, but you don't have to be a Shin Buddhist to feel grateful. We can feel grateful right now. We can feel grateful every time we sit down and cross our legs.

[40:56]

We can feel grateful every time we sit down to a meal or any other of our activity where we can take a moment. So let's all be lived and obstructed and dragged around by Zazen. And even if we're in tears, as you've heard in years past, don't worry. So I'm gonna stop there and turn it back to Heiko who will call on people and read comments in the chats if you haven't. So thank you. Thank you, everyone, for your attention.

[42:00]

We are doing Q&A now. Please feel free to raise your hand. And if you would like to submit a question or comment in the chat, please do so. And let me know if you would like to remain anonymous or use your name. Thank you. Thank you, Daniel. Please go ahead with your question. Good morning, Hosanna Roshi. You mentioned about Sukha relying on, and it brought up Bodhisattva relies on Prajnaparamita.

[43:11]

So is there a relationship between Prajnaparamita and happiness? That's a really good question. I think that to me that the obvious answer is yes. You know, that to be, you know, to course in Prajnaparamita, which is what we say when we recite the Heart Sutra, practicing Prajnaparamita. To practice it means to accept impermanence, non-self, and certainly circumstances both of dukkha and sukha as practicing.

[44:19]

you know, practicing Prajnaparamita means including and accepting everything that comes along. And I think that that's what, that's the gist of that, that kind of fierce quotation from Kodo, dragged around, obstructed, etc. means to really encounter every circumstance of life with not even necessarily with equanimity. Sometimes we may meet it with tears, or we may meet it with gales of laughter. It's just each moment. To be able to live each moment fully is practicing Vraja Purva. Thank you.

[45:29]

Thank you, Daniel. I'm going to call on myself and ask the question, when happiness is absent, and blame is everywhere. How do we matter and find return to happiness? Yeah, that's really hard. I mean, the first thing that I would do is to shine a light inward there's no one else responsible for my state of mind but me.

[46:35]

I'm feeling blame. There might be, certainly there can be some kind of catalyst. There can be even injustice. But as it says, I think in the early verses of the Dhammapada, we are the owners of our minds. Anger is not inappropriate, but it's just an energy useful and cleansing. But blame is corrosive. And it, first of all, corrodes oneself. And then others feel it. It has a toxicity, you know, people don't, it's not something one want people want to approach or be around.

[47:49]

So first I would take, you know, I take responsibility, I tried to really investigate myself. And that's, that's the that's where I would begin. Thank you. Thank you. We have a question. Go ahead, Kurt. Hi, Kurt. Unmute yourself, please, Kurt. You're muted. There we go. Thank you for the interesting talk. You know, when you said that question about your father asking you whether you were happy or not, I kind of asked myself, and then I thought, no.

[48:54]

And then I kind of And then I thought, I don't even know what happiness is. And in the whole idea of like happiness is in some ways to me seems almost kind of irrelevant, which is kind of odd. But I work in the field of psychology and there's like a lot of Emphasis in positive psychology and sort of seeking happiness and doing little things like little activities. And I think good and seems to be helpful for people. And I've actually explored that myself. I was taking the Berkeley happiness, greater good science, happiness course for a while. But at some point, I couldn't help but wonder that the reaching for happiness.

[49:56]

pushes it away in the sense, right? That we can be sort of grasping for this state that is really, if it's going to be there, it's going to happen to you while you're doing something else in sort of a way, right? And I think back to something that occurred to me, and I don't know what you think about this, that kind of fits what you were saying. I remember years ago, I was taking a philosophy class and I guess the Aristotelian view of happiness is that happiness is an activity of the soul. So it isn't sort of like the hedonic, you know, I'm going to be feeling a certain way. It's an expression of yourself, right? Of your soul. It's done in a virtuous way. It's an activity, I guess. And sometimes that activity could be really... And sometimes it could be joyous.

[51:01]

But yeah. Anyways, just your thoughts on that. Yeah. Well, thank you. Yeah. So I think that what we focus on in this practice is activity. You know. Enlightenment is an activity. Practice is an activity. Faith is an activity. All of these are active principles. And is an activity. But it's my experience. My inner experience is. I think it's about. It's been about. Removing. Removing. or actually allowing, better, allowing internal barriers to fall away.

[52:08]

And that's what I feel like I've seen. That's the way I see what arises in me. And You know, I think when our teachers are laughing or expressing joy, you see that there's some unobstructed quality. The internal obstructions have kind of fallen away. And so it's not something, while it's an activity, It's an activity, it's not the activity of becoming happy. It's the activity of expressing happiness and joy. And so that's the way I tend to think of it.

[53:12]

And of course, you know, what I was coming at it from several different angles, that there's all kinds of conventional expressions of happiness. what happiness is, and we're trying to arrive at it from a Buddhist perspective. So thank you. Yeah, thanks. Oh, just a last thought. You know, it's interesting in the positive psychology research. I wish I could remember the term, but there was a recent study where they looked at people's desire for happiness. They always frame it Hidani. It's the most, but more pleasure than this pleasure. And there was something kind of like a textured life. And there's a good proportion of people that would prefer a textured life. It's almost like a rich life versus just a kind of droning, pleasant life in sort of a way that I thought was interesting.

[54:20]

I wish I could remember how they framed that term, but... you know, this kind of richness to life that includes all of this texture and that it is always pleasant, right? So I think it's how you frame. Yeah. Thank you. Great. Thank you, Kurt, very much for your question and comments. We have two chat questions and two hands raised. I'm going to make those the last for today. Yeah. Let me get to the first question from Nathan Britton. He asked, Hozan, if you would speculate about the horse and the cat. That's the nature of their debate. What Uchiyama Roshi says is, as long as happiness within the duality of fortune, misfortune,

[55:21]

and in terms of our ever-changing emotions, we'll be divided within ourselves like the horse and the cat. And we'll never reach a conclusion. And the thing is that the horse and the cat have very different standards in the dualistic world. And so does each of us. But we're talking about a kind of happiness that transcends the dualistic world. And both a horse and a cat, if you could actually reason with them, you would know that you would look for the circumstances in which they are at ease. And that would be where they might agree, instead of various particular things they might want. Thank you, Hozan.

[56:24]

Thank you, Nathan. Carol Paul asks, is happiness the same as joyfulness? What is the difference? I don't know. I don't know. No, there's a difference, but yeah, joy is. I'm sorry? I see them as somewhat interchangeable, but that's in the, you know, this is very tricky because we're, you know, I'm using a very fluid definition of the terms, and so I don't want to pin it down. But I will say that the teachers that I've gravitated to,

[57:25]

I think that, I think that their joyfulness arises from their fundamental happiness, which is their fundamental, it's the way things are. And then they were able to be joyful, you know, Sochan or Suzuki Roshi or the Dalai Lama laughing or Mahagozananda laughing. It's like, That's joy that arises from the comfort and ease and peace of their mind. Thank you, Hozan Roshi. We just lost our two questioners. Kika, if you're still there, or Susan Marvin, if you would like to ask your questions, please raise your hands again. Thank you, Heiko-san. Thank you, Hosan. It's nice to peek into what's going on at Berkeley Zen Center.

[58:27]

I really enjoyed your talk. Great to see you there. It looks like you're in the library, is that right? You know, I'm in the guest house. Oh, the guest house. We have to maintain working, so I'm sorry to be sewing while you're speaking. No, it's okay. But, you know, I really appreciate your talking about the transcendence, you know, And then our happiness that transcends dualistic. You can have the abiding joy and then also have problems that make you unhappy. I really appreciate that. And I wanted to say, too, that someone asked me recently, you know, what's one word to describe your old teacher? And I said, unobstructed. It just came right off my. And so I appreciate your every word. so much. I guess a question is, you know, when we talk about how do we find our happiness in these trying times, you know, that question comes up so much and how to maintain our happiness in trying times.

[59:39]

And you did go into, say, serving the sangha, you know. I just wonder if you could talk a little bit more about that. I want to just very briefly because I know we're short of time. I believe that we come to, I come to, let me just speak for myself, I come to happiness in connection. And that's in connection with some very broad idea of Sangha, which is, anyone can be Sangha at any moment, if and when I connect with them. And Sangha is, the concrete Sangha is a venue for that, but really the Sangha is the Sangha of all beings.

[60:45]

And if I connect, then I'm happy, everything is fine. And if I feel divided, then I'm suffering. Yeah, I really agree with that as well. You know, I recently discovered that, you know, my practice is people. People is my practice. And it brings me a lot of pleasure. And intimate connection is really where it is at. So, yeah. like Sojin used to say, you know, if you can't help yourself, just go help others. And that brings you the joy. Right. So, right. So we work from the, we can work from the inside out or the outside in. I'm also reminded of something that my teacher Harada Roshi said, I was asking him about precepts. He said, well, if there were no people, so, you know, it is about being with people. Thank you. Thank you, Kika, and happy to see you again.

[61:48]

Thank you, Hosanna Roshi. And now at the sound of a clunk, everyone, please check your chat. We can follow together the vows. Thank you. Please mute yourselves for this. Beings are numberless. I vow to awaken with them. Delusions are in exile. I vow to end them. Dharma gates are boundless. I vow to enter them. Buddha's way is unsurpassable. I vow to become it. Thank you, everyone. And now, but you've all been. You're muted, Heiko.

[62:50]

Thank you. It's time for announcements, and I am going to lay them on you right now. Okay. For Saturday, February 19th, this coming Monday is a Zendo. Well, that's not today. Okay. Let's try it again. Saturday announcements. And for the 19th, well, it wouldn't be today. So we will say that Sangha members who identify as black, indigenous or people of color are welcome on Mondays, 630 to 730 via Zoom. For more information, contact Sandeep Lahil. Her email is in the chat. By the way, if anyone knows who Monday speakers are, please wait just a moment and we can get that. A group has been meeting to consider ways for BCC to address racism.

[63:58]

Contact Heather Serrantes. Her email is in the chat. Donations, please visit our website under generosity to make your contribution to supporting your Sangha. Yebs, a group of young East Bay Zen practitioners, meets virtually on Thursday nights at 6.30. Practitioners are encouraged to attend. For details, contact Yoni, whose email is in the chat. If you've been attending for a while and are interested in learning about membership options, please send an email to membership at berkeleyzencenter.org. BCC students and members are strongly encouraged to meet and develop a relationship with a teacher or Other teachers and senior students are available for formal Dokusan or practice discussion. Please see this link on the BZC website for contact information about practice interviews. That's on our website. For information about links to other online programs, please visit berkeleyzencenter.org. Now, if someone knows who our Monday speaker is... I believe that the Monday speaker is Kika.

[65:04]

Oh, how wonderful. And if we know who next week's lecture will be? Next week's lecture, I believe, is Denke Raul Monkai. Oh, that's correct. And then we will have a Friday evening. That's at 5.40 p.m. Mira will give away Seeking Mind Talk. And Ross, do you have a comment or an addition, please? Unmute. No, that's what I was going to say. Okay, so we got everything covered. Thank you all for your attendance and attention. Oh, wait, could I say... Carol, please. Yeah, just to remind people, we are having a gathering next Saturday, if you want to come, an informal gathering in the park. And all of this is on the details, just so we can connect and enjoy ourselves. And then Sunday is the Women's... So that's a week from tomorrow. And all of that is on the website. Thank you, Carol. The Saturday Gathering is on the website listed as what?

[66:05]

What is its title? I don't know. I imagine it's just on the homepage, Gathering. Seekers will find it. Thank you, Carol. Email reminder. Okay. Wonderful. Okay. And now, everyone, please feel free to unmute yourselves and share greetings with the rest of your sangha. Thank you, Hozan. Thank you, Hosan. Great to see you all. Take care. Have a good weekend. Enjoy the day. So long, everyone.

[66:50]

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