Be Easily Satisfied

[00:00:00] Speaker A: For more information on Ancient Dragon Zen Gate please visit our [email protected] our teachings are offered to the community through the generosity of our supporters. To make a donation online please visit [00:00:15] Speaker B: our website [00:00:18] Speaker A: this off will place me putting before us a stone more taking on statement of their own along the way I kind of struggling I know where I'm starting where I'm going don't know kind of so that doesn't give so I explore your own is in related to more you will have service and this will be followed by oriole and I want to start this morning by making some comments about Oreo as a setup or in some so is there for zendo who's completely out the other important okay and I I online you know baking this extremely simply is a ceremonial ritual motoring where we sat out boys and we observe and we do this verse Oroki is often for for those who are not very familiar with there's a larger name of it people can find it a little stressful. This is a branch of parenthetical I just want to encourage you to latch and do a meal don't worry about making mistakes because most of us make money one of the ways in which so I sometimes ask myself what's anonymous ritual what's behind your show so it easily to you just sort of roll with it without too much derivation. I often find that when I do stop things you know just to thinking and think about some of our literacy and our rituals I find teachings embedded there though I haven't seen when I was approaching the moon and agriculture One of the things people often say about origin is that it is a mindfulness it certainly is you know. You know but it's mindfulness and mindfulness and the the way that we you know in somewhat orientality the the first thing that claim for attention is trying to do things quoting form so we're not just doing things willy nilly we're on making mistakes that we're thinking about what we're doing and trying to do it an incarnate movement serving people and you know just anything without that that kind of thing we should eat our food according to all these things. So this was very important this head of mind but you know when we think about the chanting there's all kinds of things to be said about that but what I would like to mention today we have this very important mind emptiness diverse and I think I mean like this is fee the heart of this and part you know definitions what does that mean? Well part would Be a straight declaration of depending on if we're. We're always in this together. Another aspect of mindfulness in audio is that when we. When we receive artistic. [00:04:26] Speaker B: This is. This is. [00:04:27] Speaker A: Comes into play a little less often in a place like this. You know I experience much more often. I don't know if I've ever experienced it at Castle Harm for example. But it also has to be sort of like this. Right. You have to you know and will sometimes be explicitly stated know we are short on seconds. You know be aware of that so that you know how the people in mind sort of down the line how to teaching that there. There were times that you know targeting out there some good stuff get short and have something that they wanted to have and or enough of it. And you know they. They're clear. Please try to make live enough so that kitchen staff. So there's that kind of. There's something it's not. I call it mindfulness. It's. It is being attention. And that has to do with meaning of overbuilt self. So the key that's for the. They said it just means all this stuff is bowls. That's basically bowls. But O Rio is more interesting. I had always thought that perhaps the O was the same kind of honorific O that the ad casesa and Rio like Ludy is restaurant. So I thought the Rio something to do with food. Not the case at all. It's after 50 years looked it up and one of the characters in O and going in the O and one in the field is one means they see the Enough. Sufficient amount. Yep. Enough sufficient. And then the other one means one amount. Such things exist. And so the idea you know so it informs oriogy is this idea of Chaska and when we do the ceremony. Well more about this that when we do the ceremony we are invited by the ceremony. Water just maybe just move Projecting the ceremony is a way of. And they can practice my own. Let me see some different ways. But we are also informed by the ceremony by the fact that we are served sentence. It becomes very clear that the invitation at something you're picking some people and this sort suggests that you recognize that our mutes and are the buyers. You know. Of course in some ways but also in your manifestation of anything is. Is my own. So that when I'm receiving my goal other than this hope that David's also going to get something to eat. You know I have to be aware of it that way. But to. To wipe. Yeah. Look what I think and look over at Jake and talk, you know, stupid, you know, I mean there's no there ain't no answer to this. We need what we need, we want, but we do need to be discerning about that. And and this is what I want to talk about. So this idea, this question, what's enough? What's enough? You have desires and within the range of desires, that's what we can talk about. Things you need talk about things you want. They're not the same, but they're the same here. What is enough? What do you mean? Holland Honestly speaking for myself in my daily life, I as much tend to decide I should hardly do in the end since I'm taking on things that then take on. I'm consuming things that don't need consuming, et cetera, et cetera. Though to go down at this time to my attention military needs to leave it this piece of this and it's a wonderful thing. It's called the Dai Hutchinson the eight teachings or awarenesses or realizations of great beings. And there are obviously as you obviously eight of them. I want to talk about two specifically and I will read you the list as objects I'm going to read it back in so that I land on the ones that I want within the next slide. So yes, here you go backing forward, not engaging in useful argument, practicing listening, concentrating on settling in Daya and Jhana, not losing sight of the true dharma appreciating serenity, quietude, releasing the I'm thinking about knowing one has enough need a person having seen results this is a a task that came to my attention to my friend teacher Zhang Yu and he had met Huang very recently Dice Daisu online whose translated this commentary and on this facet and anyway it became it came to my attention through Zangview and it was kind of huge me I hadn't I don't recall having read these things this classical but it was the intended as by Dogen it's the last thing that he wrote and he intended it to be part of the identity of these mustard as the final collection final east in the classical version of Shogunzo and he derived it pretty directly from Chuck Moody himself. There was a translation of an extraction taken the Ban Sutra other through Chinese in Japan is Yoi Dosha but it is taken as I said from the Mahapraban Sutra and it also appears in some of the one of the Kayas one of the Hamtats but it is often called the last Gitian or the last word it's also the last second other that you see last Teaching Buddha present as well. And so Dogen wrote this in dates like I believe in 1863 just very shortly before his death and made clear that he wanted the final teaching and then was playing a song by Ho Censor a few years later. Anyway, this I really recommend this fast forward it's you know dug on's really cool, really wonderful and so many things I realized that by myself on many people years I really does these things that or balancing water or any things that are like. They're so poetic and they kind of really like, you know, sort of hard singing and you know the. The intellectual is dexterity this 10 spinning I mean can be quite hard this one and if you are there it's not something other it shows you comes to mind. It's just very simple and very yam words. As a matter of fact, Uchiyama Roshi in his commentary suggests that because of its nature he says, you know, people always start with the with dinjo Kon, you know, sort of in the collection and you know that's a very challenging task. Uchiyama Rochi proposes that the people start with this one and then go walk and then go through the Shogunza backwards and kind of end with. I mean but it makes me point that it's very accessible. So he is a daimin is a great person. It's literally big. But what stogy mean by that? What does meaning mean by that? Well, it's kind of given in the hardwood is the first line, you know, one of the first lines is all Buddhas are great beings, great people. Literally. I think it's making point so clearly he does. But as I read through guru commentary by Uchiha Roshi is, you know and this also means bodhisattvas it also because it means. It also means us and we're not included. We are included in the synthesis. It turns out that in colloquial Japanese the same characters daimi are given completely idiosyncratically the readings otona and otona is basically what it means is an Abdullah. So there's an implication here there's suggestion of practice as a process of growing up. And it's something that Jama emphasizes and from his teacher that without practice most of his live of the Uchiyama calls the giri upon a which is kind of a pseudo adult. The way he presents that is that we have not adequately recognized our suffering and desires and the true practice that we can and the client comes around to Zishin that you know, when we talk about glyphs like these. There's always a tendency to even sequentially, developmentally or whatever. You can absolutely do that. But they're also. There's this quality as nice to. In classical they all include each other. So they're not separate. They'll do it. But it's one way of looking at it. If you present, you can go back forth. And where you wind up is with knowing you have enough and having few desire with the notion that the come to, you know, we swap practice off of this idea and encourage by the text. Of course we can shatter dukkha. It will go away. And I learned that that's not quite right that we come to Dukakis to realize that the one very different definition of dukkha is Nipigen mentions is the. You know, not getting what we want and getting what we didn't wrong. That situation, we find out really doesn't change in some sense. You know, there are always going to be nuts here on cv. You know, AP body parts, you know, any number of things, bad relationships, ankle stages. So what changes is our relation to this? And Uchiha Ri says it's a process of learning to be satisfied with dissatisfaction. That's. That's a challenging statement. Learning needs satisfaction that we can give. We can save ourselves a lot of suffering by just ignoring. And regardless, you can do that and then live as two of those as Bodhisattva's home in the world home. I'll read these few forms. They're each about a, you know, a longish paragraph on what I will just do then do it so well, since I did in reverse order, I need the second one first. And it's the text appears in different places, not broadcast. Okay, so this is the introduction. Then I see the first line I already mentioned for signing Pascal. All the various moods are extraordinary. The second quality of putting that which is the second realization of a great person, mature person of a Yichelum practice is knowing when one has enough. Limiting how much to accept of the garments what all the heavens is knowing one has enough. The Buddha said monks, if you wish to get rid of various pain and suffering, then you need to see clearly and have enough. This dharma of knowing one has enough is precisely where you will find the greatest wealth, happiness, peace of mind, despite having to sleep on the ground. A person who knows who to be satisfied will find comfortable and be at ease. And to the contrary, a person who does not know what is suffering statistician will never be at ease and always unsatisfied, even if they live in A great institution despite having great wealth. A person not willing to be satisfied is in fact poverty. On the other hand, though, a person making material poor, if they know what it means have enough and that person lives. One who does not know having enough will always be overwhelmed by the five senses, only to be pitied by those who understand the need of having enough. This is what is referring to this. What has in us going on doesn't know. First, one obviously desires. And even though there is a sequence of eight things in the status quo, I believe I'm worried you still really can't build it up. Having a few desires it's those quality that take things Having a few desires that is not widely chasing that's beyond exploit desires online estimately practiced five senses. We know why we want to limit it in that way. But that have not been. That is not a line of chasing after the alchemist. In one exot One's desires that have not yet been fulfilled is what is called having free, but that span months. Here's something you need to be aware of. A person with many longings and cravings suffers proportionally greater precisely because he or she seeks greater personal plenty or other benefit. When one pursues few desires, there will be less suffering and fewer troubles. Personally, having few desires needs to be fairly stubbornly backed. Moreover, not following those cravings engenders unavoidable in merit. A person with few cravings will never try to flatter nor ingratiate themselves in others. Nor will one of the desires be dragged around by the cravings of the consensus what lose heart. Actually, the desire is always at peace and has fluid anxiety and misgivings. And regarding various matters such a person feels you need some more One always has one of the. In a word, one of the desires is literally the new vomit. This is what is called having the iguana. So this last line about the Ivana this is why she had a present backwards words doesn't present the comfort after the bits and dust this highly worse order because it's the at least the other artist mentioned this Shannon form It brings us to that point of common sense of me stop want about the oxidation nourishment and discerning when stroked it I mentioned oriop this is mentioned what comes next? This is the outward other oriented part of greatest awareness of other beings, right? And I think the question I have is like how do we do this? How do we living our lives fully take account of the downwind of science, so to speak. And sometimes she's 10 minutes that's a F last week we had a show here and a show in two weeks ago. She was talking about kind of relinquishment of 1Z. She also mentioned the fires of Canada which we had all her spells then experience of really had it on then to start that mentioned a friend of hers who had mentioned her how much they were feeling or people who are experiencing it even worse. Yeah there are places in the world where places where it's just as Val, you know and something about Lenise started saying that. I said yeah, she need that a lot too. I think life friends need it. And. And you put in the mind of this statement by Bill Fibon, you know the same he's talking about resources someone who's talking about throwing things away and he's pointing out there is no way and you know, you can't. You know we are encompassed is one great net of causes and conditions and we would like to like put things outside of that, you know, get rid of this and that. But they're not we. It's all always right here, all of it, whether we choose to acknowledge it, recognize it or not. Likewise the next night. So. And I'm going to say that Paul's last name the Joe gave a very interesting nice talk and he also mentioned so my call down in the effects he talked about his kind of stress and the realization that some of the data crunching what he'd been doing I said the Newark was in being used in ways that which I didn't feel was ethical condemn. You know, we haven't seen it, we hadn't looked for it. And so trying to put these things kind of together now when we do the ritual or look there's this awareness the way mining my wants and their satisfaction. You know, whether usually it was a compliment stare on them. You know, what are these things? What will, what are the downs, how much of what I eat now is something somebody else who might need it not going to get all those kind of things. In other words, we think of ourselves as part of the seven. Well like all the practices in Nintendo, it's got its own integrity. It's a thing in itself that we all love but it's also kind of training you for what we do when we're not in zendo, you know. And you know this thing of need and desire is so cliche because you know, I'm starting to go mighty hungry now and looking forward for lunch and in a way that's sort of just buying these sort of things sort of food, sex, sleep all These kinds of things that tend to inherit individuals seemingly although their cultural and social condition or whatever. But often needs and especially needs. What needs and desires are culturally conditioned and socially conditioned. And the mere fact that I would like to get away from them, this is going to cut it, you know. You know, people need to dress in a certain way. Other drugs, people need to buy gasoline to get to where they need to get even though they might. So it's. It's all pretty messy. But I think that we are invited to all these things. It is what. What are the consequences? What are the survival actions? And you know, and then we. We live accordingly to the extent we can. Understanding that it's not always possible and we don't worry ourselves too much about. This is going to be a contradiction. I. I'm saying we need to be paying attention to the downward downstream effects of our. Of our actions, you know. But there's another way in which we don't need to care about that. That's the way that we, you know, we live according to vow, according to precepts to the best of our ability without, you know, putting into. It's a matter where you show period nepsis where we say, well I'm not going to do that. Nobody else's does it. You know, it's not going to make any difference. You know, Suzuki Roshi says somewhere in the beginning, something effective, you know, whether the sun. Whether the sun rises in the east or the west, but always moves in the same direction. That's the direction of vow. Intention that so, you know, the. The metric. Well, it's just going to change to the world. That's not relevant. You know, we. We do it because that's a lot of practice. And you know, this half year, you know, think about it. 40% of the food is just thrown away. You know, that's various levels of degrees of carelessness and inattention. Right. You could change these things and change these things not because we want ourselves to be. Want to think well ourselves, but because. Because it's all right here and we are right here. And that means that all our actions affect everything. Whether we did sort of how it makes you away, whether you see it or not. And we should honor that. The I slide this line. I could work differently. One of the first semblances for the day is fire zone. You know, on months the fire the world is burning with the fire of Lux. The world goes down like this. And strangely enough, we've been visited by the fires of the world in the last day. Very Clear that, you know, those are largely consequences the climate that we're experiencing and so forth. And, you know, it's. It's like what we do, however, find your way, affects everything. And, you know, we are, we are not outside those fire, you know, those fires, you know, that's all our own collective inappropriate expression of desire, you know, and it's, it's sad that, you know, this is one of the things that again, often brought before us, you know, this, you know, you need to stay aware of the sun happening in the world, you know, and, And I think I look at my own lights and, you know, I'll catch up here. My own life and the way my friends live. And I know that, you know, there's just so much, you know, the atrocities in Gaza, you know, the good news is of the current wars, you know, and in fact, there's something called the fire dashboard or something by the stuff we know today. It's not only cannon exploding there, there are big fires going on. And so, yeah, we'll see what happens. But whether there's a paradise ahead or an Armageddon, we are not released from our bodhisattv commitments. And therefore, I can't provide any answers about how to, even for myself. How do we, how do we monitor that? How do we work with somebody in such a way to both reduce that and to appreciate this part of happiness, you know, So I don't have any answers to what that looks like, but I think it's essential that Dark patriots for us to be alive, see, be alive to that. And I will let it stop there. And if anybody has any comments or questions. [00:32:35] Speaker B: Yes, ma'. Am. [00:32:36] Speaker A: What's the name of the book? Oh, excuse me. Yes, the. The name of it is published under the title the Roots of Goodness. And I don't know if this is the original name of Jello or his army area man. I don't know if he gave idle work of what. It's nothing. Roots. And I should say I meant to mention this. So the roots of goodness, this actually comes up just twice in the teaching kitchen. You know, the roots of goodness comes up twice as very last bit of fear, very last bit of the classical. And he says, well, how can we practice these things and these sounds is because of, you know, our previous establishment of Roots, which he, you know, in other words, it's, it's, it's a karmic. It's after we can address ourselves to these practices now is a consequence of practice we have done in the past. And likewise, he extends it out in the future. And he says without, without these, without these practices, one will not be able to carry out goodness. In other words, it's all about what we do. There's no implication of goodness or badness in hearing mutually how we show up, how the exercises look. So yes, the roots of goodness, Zamatra Doug, are the equalities of Bill Peterson as an introduction. Well, don't need to face the war. Does anybody any write comments or questions? Oh, hi. Thank you, Josh. Thank you so much for that talk. There are lots of things I'd like to ask about, but, but the one I'm going to ask about is desire. And me, you know, you know, I have such a different way of thinking about me from the way I used to. I used to say, oh no, all, all that, all that I need, all that a person needs is just the basic physical things and anything beyond that is, is a desire. But I don't think that's wrong. I no longer think that's right because, for example, I both desire and need interesting dharma conversations and interesting texts. And that, that can sound like a frivolous desire. But if I don't feed that desire, slash, there are negative effects and they're really positive effects for doing that. Ditto for interesting food, interesting music, interesting French. All, all that, all, all that stuff that feels really luxurious. So the need and desire founder feels really fuzzy. And so what does it mean in that context to be, to be a great person of few desires because there are some needs. There are also needs. Exactly. This is, this is a really tough one. As a matter of fact, I remember got kicked out of the seminar and calling not so exercise with another person about, you know, at the time I was rather asininely other sort of the cynical views like, you know, food, water, sleep. That's a need. Yeah, I don't think I was right. One thing to keep in mind, you know, I mean I mentioned it's like, you know, Bracketed, you know, sense. I wonder why I did that, why he did that. And I think that part of the reason is as, because as each yama notes in his commentary on this, it's not a matter of utilizing desire. And in fact there are ultimate desires that these things you said, companionship, friendships, practice, all these things, you know. Yes, we did talk about it. I'm sorry, we didn't talk about it to me, and I find that problematic. So I think that, I mean, I think that what we're going to do is to, it's a matter of discerning it's a matter of blindness and you know how you can distinguish what are whatever desires from the ones that are self love that we don't want to do. Yeah, I mean so. So yes, it's not really a question of getting rid of desires. It might mean having fewer of them. You know the things we talk about back is ancient all those human values. But you know the questions would be that they practice so many of those but obviously in a way that we harm people in addition you know, hence we put ourselves in this position of what was burned down that kind of thing and you know, and we're in line with to bring our whole body as good and you know, I mean so we have this. We have the audiopathy thing principle adjusted us. We have the precept not taking. So I'm given, you know and you think about it. It's like why goo I just plain stuff generations and so it's cool to know that. But also David, there's the. You know I started listening about not engaging what I put in my bowl. I was men in Jake's book or making judges about that recognition that my desire and also even my memes. Why can you pick a nose? But I think we're both under the obligation to use your name and not act blindly as we so often do in so many lives which so much so. Does that help at all? Thank you. It does. [00:39:10] Speaker B: Jerry, I was thinking about what we said. Thank you very much for that. That was wonderful. Thank you. Thank you. I thought the talk was wonderful. I think there was there. There's something about hard of having enough is knowing it doesn't. And I think so often we go around thinking about our brokenness or what was left or you know, we sit in zazen and we think okay, I'm going to develop my practice. And we forget that we really are. We really are. We really have a lot of. So we really have a lot. We are born now and we live in. Especially here in Chicago. We live in such a. Not just in physical things, but I'm always this wonderful convalescence right in the neighborhood. You know, we have good food here, we have friends, we have good music in the. We're in guys. And we walk around like we don't understand what enough is. And I think there's something about just an acknowledgement of yeah, I got enough supply here that helps us figure out desires and needs. Once you realize you don't really need to worry about except to be aware of really how much you are to worry how much you Actually [00:40:43] Speaker A: yeah. Thank you, Jerry. I mean that's I think is. It's you know just the idea of knowing you have enough. I mean this is and it's so important for us to yes we talk about you know our lives as your suffering. See took all this kind of stuff. That's some stuff but it's also this beautiful world with beautiful events and we have to stay alive to that rather than hitting all hustled in a hearts and cooking dead or by a Tesla or whatever. You know they still buy Tesla. Yeah that's the thing. I mean we. It's life shock at Amazon. There are things that I I really rather not come almost impossible. We are in the CIS memorial and you know we can massage the boundary that we're very difficult to step out of it unless you really you want to have a mean. This is kind of. Oh thank you for the talk this one up on all kinds of fun but the word that occurred to me Brandon just says unique versus or slash or hand desire this version and granted there's a lot of critical the very catholic version of human spirit but I wonder if there's something to that you don't use that word often context but I think the artist offers flourishing that's different from the other kinds of clearly not doing Catholic flourishing here. But there. There is something about this intimate about your nature. Yeah you know quote unquote your anything nature. You're continuous to use yourself to the sea with your desires and or but also their experience. So I just wanted to throw that out. There's something about flourish I I certainly notice that in my mind yeah in an intimate with my limitations but also my never ending desires of needs that a different kind of version is possible. That seems much but that doesn't mean that. Yeah. Thank you Har. [00:43:25] Speaker B: Yeah. [00:43:27] Speaker A: Yeah that's really interesting. I mean I often I stated this in my earlier life I have you know various savings and Jesus when I've been like that and I try and they're important to me and try not to. Well I'm not a Christian for one thing so they're not apt to turn up in my daily life but I do find myself entered to bring the leap out in G. And you know the same you said about this you would flourish and you know there is the line of the gospels that where Jesus says you know I came to I came that you might have life and having more fun in you. And I think as Zen practices this. This is when it's possible for me to have life and show Them more abundantly. So, yeah. Flourishing. It's hard for me to hear. Are you saying flourishing or nourishing? [00:44:32] Speaker B: I couldn't hear you. [00:44:33] Speaker A: I don't know what you were saying. I was saying flourish. [00:44:36] Speaker C: Fl. [00:44:37] Speaker A: But I also think of it as nourish. It kind of works both ways, doesn't it? Yeah. Did you hear that marker? [00:44:43] Speaker B: Well, no. No. That's what you did before, right? [00:44:47] Speaker A: Okay. Well, yeah. Flourishing and nourishing. [00:44:49] Speaker B: Flourishing. [00:44:50] Speaker A: That feels like flourishing. Ready to put these other ones? [00:44:54] Speaker B: It is. [00:44:55] Speaker A: We are in a. Five more minutes for discussion of me, but I'm Check schedule. No. Where am I? Yeah, so I was at 11:20. Oh, J. More time. There's no more time. No, no. I just. There's plenty. There's five minutes. I. This. Probably keep that in mind. So. So I just really like what everyone said so far. And the flourishing comment really makes me think about the whole surviving versus thriving, you know, in terms of needs and wants. But then you turn that on its head. It reminds me of something that I think Rev Anderson says in one of his books where it's sometimes hurt. It's not pom. So if I don't get something that I want, I might be hurt, but if I don't get something that I need, I might use. Yes. And I think that that distinction is important because you get hurt all the time. It's like, oh, my feelings are hurt. I'm so sad. I'm gonna go, like, fly in the park and listen to jazz because we have a podcast. But if I'm actually harmed, oh, I didn't get my medicine. I'm in so much pain that I can't function. Yeah. There's a significant difference. And I think I very much think about that in that context when I'm thinking about needs versus wants. [00:46:22] Speaker B: No. [00:46:22] Speaker A: And thank you. That's very. That's important. You know, I mean, sometimes it's very clear. You don't need a medicine that is fun. You know, I want to have a particular kind of fancy dessert for Dick. Not as clearly just desire, but there's this huge. And. And they have to be noted that those two things are very different at the same time. You have to write the Madison. There's this huge range thing where it's not necessarily clear to us to, you know, you might not. Okay. Oh, gosh, we got two more. But I'm okay. And I. If. If he's open to. I. I'd also like to invite my future title for a comment. But just briefly, Howard, thank you for this idea. Of flourishing. It makes me realize that in my life now, Zen enables me to flourish. Flourish every day. Pardon? [00:47:29] Speaker B: I just want to say, to finish, the idea of how much is enough, knowing what is enough is very much involved in this. Need, desire, suffering, or all of that. [00:47:38] Speaker A: Yeah, yeah. Tigan, may I. I invite you to make a comment if you have one. It's absolutely fine if you want. [00:47:46] Speaker C: Well, not much. [00:47:47] Speaker B: Sorry. [00:47:48] Speaker A: Tigan, hold on. [00:47:48] Speaker C: I. [00:47:49] Speaker A: The sound. I don't know how to make it sound. Sound. Oh. Can you hear me? Okay, that's a point. Came outside. There we go. That would just go. [00:48:02] Speaker C: Can you hear me? [00:48:03] Speaker B: On. [00:48:03] Speaker A: There we go. Try again. [00:48:05] Speaker B: Yes. [00:48:05] Speaker A: Can you hear me? Yes. [00:48:07] Speaker B: Okay. [00:48:08] Speaker C: I don't have so much to say. Just I appreciate, you know, in the context of the world, what is enough? What is nourishing? What is flourishing? How do we measure what we need, what we want, and the difference? And so I think it's an important question, and it's a. It's a pra. It's a practice question. And how do we each practice enough, you know, having enough, and for people who are, you know, who can't get enough, who are in, you know, in terrible straits, people in Gaza, for example, and people, you know. Anyway, there are people all around the world, including in Chicago, who don't have enough. So how do we just take care of taking care of ourselves and thinking and being aware of others? So that's. That's just. That's. That's my. My thoughts about this. [00:49:08] Speaker A: So. [00:49:09] Speaker C: Thank you. Thank you very much for your talk, Nielsen. [00:49:12] Speaker A: Thank you. So I guess we're done with the boss. That means you will thank God and. I didn't need this. So we will get ready to do our song. Zag is up there, of course. Okay. May our intention include stands, vlogging. Delusion? Dark. Dreams are numberless. Delusions are inexhaustible.