1214-The-Tools-of-The-Trade-(170)

0:30 So this is the Uposatha, and Report an error in the passage at 0:30 Highlight the passage at 0:30

0:42 it's getting toward the winter solstice in a few days. The solstice means the days get longer, the nights shorter. We go through this every year, don't we? Report an error in the passage at 0:42 Highlight the passage at 0:42

1:08 But it's an interesting thing to observe, isn't it, just here in the so far north that you can really notice this shortest day of the year will be around the 21st, 22nd of December. Report an error in the passage at 1:08 Highlight the passage at 1:08

1:31 Then going away for a couple of weeks to Thailand, you come back and all the leaves are off the trees now. I remember contemplating just before I left, they were still There are still the trees had plenty of autumn leaves. I thought when I come back, they'll all be gone. I was right. I think every year I do this contemplating and have to wait. Report an error in the passage at 1:31 Highlight the passage at 1:31

2:00 You know, the old trees have lost their leaves and have to wait till April, March, April, they start coming back. Report an error in the passage at 2:00 Highlight the passage at 2:00

2:16 So just noticing the way it is, the sense of Being with the flow of life rather than the kind of abstractions we make in which we live in a world always about, you know, that we create out of desire, fear, ignorance. Report an error in the passage at 2:16 Highlight the passage at 2:16

2:40 The thing of awakening, the sense of awakened attention to the present. Even though that's very simple to say, to sustain that. That to sustain and awaken that sati mindfulness is a lifetime's effort because the world is basically a delusion and most of the population is committed to that delusion and our conditioning is based on that delusion. Report an error in the passage at 2:40 Highlight the passage at 2:40

3:21 so that we Report an error in the passage at 3:21 Highlight the passage at 3:21

3:25 It's very kind of heroic to keep going against the delusion, to keep awakening and trusting in simple attention. You Report an error in the passage at 3:25 Highlight the passage at 3:25

3:43 notice all the wars, conflicts, problems, and all that are around the delusion, you know, the way we perceive ourselves. Report an error in the passage at 3:43 Highlight the passage at 3:43

3:58 You know, in the thinking, talking to my sister this evening, Who lives in Washington State and how they see this war in Afghanistan, the American conditioning and the view from the American perspective. And then, of course, it's always interesting to hear how the Arabs see it or the Muslims or the Al-Qaeda. Report an error in the passage at 3:58 Highlight the passage at 3:58

4:35 The Taliban, because each one has a particular perception and a sense of being right and so forth. This is the basic delusion, isn't it? The world of perception that we cling to. Report an error in the passage at 4:35 Highlight the passage at 4:35

5:01 So, like if you're American, you think, you know, our intentions are good and we want to help the world. Report an error in the passage at 5:01 Highlight the passage at 5:01

5:11 in democracy and freedom. And then how others see the Americans. It's not true. That's not the way. Report an error in the passage at 5:11 Highlight the passage at 5:11

5:24 Those that are thinking of the United States as a of democracy. Report an error in the passage at 5:24 Highlight the passage at 5:24

5:34 for freedom and justice. Happiness and that's a perception as well as the Taliban perceiving the great evil force or the great Satan or enemy. Report an error in the passage at 5:34 Highlight the passage at 5:34

5:52 Who's right and who's wrong? Then of course it's a matter of how our minds are conditioned, what we incline to, emotionally inclined to or conditioned to perceive. Report an error in the passage at 5:52 Highlight the passage at 5:52

6:12 In Thailand, For example, talking to Thais, they feel very much that what's happened to Afghanistan is their karma because they destroyed the Bamiyan Buddha Rūpas. Report an error in the passage at 6:12 Highlight the passage at 6:12

6:25 That's another perception, isn't it? Their bad karma for destroying the Buddha Rūpas a few months back. Report an error in the passage at 6:25 Highlight the passage at 6:25

6:39 This perception, then, is not to be despised in terms of our ability to ...create perceptions, but the fact that we're always lost, we grasp these perceptions and interpret experience through them. Where to liberate means to, you know, let go of perception and trust in awareness. Report an error in the passage at 6:39 Highlight the passage at 6:39

7:10 And that can be rather frightening because then you're, you know, the supports, the world that makes sense, logical and reasonable and safe and... Report an error in the passage at 7:10 Highlight the passage at 7:10

7:22 and trustworthy and that. I was reading Report an error in the passage at 7:22 Highlight the passage at 7:22

7:39 a review. They've reproduced this apocalypse now in DVD. They're giving a review about the crazy war in Vietnam. The Marlon Brando figure that says, The horror, the horror, having seen into the truth of the way it is, and only the reaction could be the horror, the horror of it all. Report an error in the passage at 7:39 Highlight the passage at 7:39

8:10 And so this is in one way true, you know, that at the center there's nothing, you know, there's not a thing. And our whole way of perceiving is to create. Illusions that give us security. So that can be rather horrifying, isn't it? When people in religion want to believe that the center is something, like a god that you kind of create, or some Report an error in the passage at 8:10 Highlight the passage at 8:10

8:47 promise of happiness or whatever, eternally, because those are perceptions that make us feel good. Report an error in the passage at 8:47 Highlight the passage at 8:47

9:04 to be able to go into the and be that, is seen from, emotionally it's horrible, but from the of it, it's ecstatic, it's bliss. Report an error in the passage at 9:04 Highlight the passage at 9:04

9:25 in terms of bhavana or Report an error in the passage at 9:25 Highlight the passage at 9:25

9:31 Like in monastic forms that we're using here in Buddhist monasticism, it's learning to see through the illusions, the delusions that we create, so that the transformation takes place. We're not just suddenly faced with, you know, unprepared. We're actually, you know, realizing, trusting more and more as we... Report an error in the passage at 9:31 Highlight the passage at 9:31

10:03 As we open to life and let go of the attachments that we have. That's why, you know, it's ironic that we get even attached to the conventions that we're using for liberation. Then it doesn't work anymore. So, you know, all the ways we can get very attached to being monks or nuns or Theravadans or... Thai forest tradition or Western Buddhists or the roles that we have and the conventions that we use, these become the kind of end in themselves. Report an error in the passage at 10:03 Highlight the passage at 10:03

10:55 And that's another perception, isn't it? Are we here to just use this convention as another delusion? Or are we going to you know use it for awakening and Report an error in the passage at 10:55 Highlight the passage at 10:55

11:12 of course that's up to to each one of us individually isn't it you know sometimes we think we had the perfect convention where everything was what we wanted and think it should be then we could really practice but that's not true just the the that's another perception we have of a perfect convention so it's the the reality of using how to use The convention that we're in for sustaining awareness. Report an error in the passage at 11:12 Highlight the passage at 11:12

11:53 So during this winter time we have three months winter retreat and that's a good chunk out of a year to have to just devote ourselves to this practice of awareness. Report an error in the passage at 11:53 Highlight the passage at 11:53

12:27 Emotionally, we recognize that we're conditioned for delusions. So, you know, emotional habits are around deluded about me and my position and myself and what I think and my opinions and what I look like and who I am and if I'm appreciated or not or if life is being fair and just to me or not. Report an error in the passage at 12:27 Highlight the passage at 12:27

12:59 This delusion is what we are so strongly bound to and emotionally that we're conditioned for being somebody. So even the idea of being nobody, being attached to I'm just a nobody, we can be emotionally attached to that view. Report an error in the passage at 12:59 Highlight the passage at 12:59

13:30 Whatever is at the top or the bottom of the... Ajahn the perception and attachment is the problem. Report an error in the passage at 13:30 Highlight the passage at 13:30

14:07 you know that's the that's the pattern of the extreme of the self you know so there's the wanting to be happy and not wanting to suffer wanting to be praised and not wanting to be blamed and wanting to be successful and not a failure so Report an error in the passage at 14:07 Highlight the passage at 14:07

14:31 the emotions are based on you know usually conditioned around those perceptions of being you know am i a success or a failure am i You know, appreciated or not. So what transcends the emotional habits and the thoughts that we have? What is the only possibility of being liberated from all that? You know, the more you go into it and try to analyze it and figure it all out through the deluded state, then it gets more and more complicated. Report an error in the passage at 14:31 Highlight the passage at 14:31

15:10 You know, you increase the complications. Because the conditioned realm is basically complicated. So it just increases as you work from I am this person and that is your basis for practice or for being a monk or a nun. So as long as that delusion is... Report an error in the passage at 15:10 Highlight the passage at 15:10

15:47 basis, is what you operate from, is a basic delusion, then even monastic life can get incredibly complicated. everything, you know, the convention, the world around us, the position, it gets increasingly more complex. So that's Report an error in the passage at 15:47 Highlight the passage at 15:47

16:13 why I keep this... Recommending to you, I encourage you to start from before you become a person. Report an error in the passage at 16:13 Highlight the passage at 16:13

16:28 Before you become anybody. And that, of course, can only be realized through awareness. Through just simple act of attention, of open attention. Report an error in the passage at 16:28 Highlight the passage at 16:28

16:49 Learning to recognize and appreciate that. where I sit. Report an error in the passage at 16:49 Highlight the passage at 16:49

16:53 To learning, you know, really treasuring and valuing this emptiness, this state of just bare attention before you become a person. Then if you can't, if it's hard to recognize, then I recommend that you, while you're listening to, listen to yourself becoming a person. Report an error in the passage at 16:53 Highlight the passage at 16:53

17:22 Like think to yourself, I am a person. I am who I'm a mess and I need to practice meditation in order to become enlightened in the future. Report an error in the passage at 17:22 Highlight the passage at 17:22

17:42 Or I'm a suffering, I have a lot of suffering and I just want to practice in order to get out of suffering. And I've had a difficult life with a lot of complications and I need to really get my act together, practice meditation, get some therapy. And then hopefully in the future I will become enlightened or get a little, maybe I'll be a little happier. Report an error in the passage at 17:42 Highlight the passage at 17:42

18:16 But basic delusion is the I am somebody. And whether even if you think yourself I am, you know, I am the greatest gift to this planet since Jesus Christ or Buddha. Report an error in the passage at 18:16 Highlight the passage at 18:16

18:39 But usually you wouldn't be here if that was what you were thinking. But even that, I mean, think whatever way you want to, you know, but listen to it. You know, you think you're the greatest or you think you're a mess. But the idea that I am something and I've got to do something in order to become something else or to improve myself. Report an error in the passage at 18:39 Highlight the passage at 18:39

19:08 Or to get something I don't have yet, like enlightenment. So this is a kind of the ego basis, isn't it? The Sakyaditti personality view starts from I am this body, this is me, and I am this person. Report an error in the passage at 19:08 Highlight the passage at 19:08

19:32 So you can't just dismiss that and just believe that it's not true. It has to be investigated, you know. So this is why these are upayas, I'm suggesting, ways of really investigating this, not by just saying, oh, there's no self, and Buddhism says there's no self, and it's all a delusion, and Ajahn Sumedho says that, and so I believe it. Report an error in the passage at 19:32 Highlight the passage at 19:32

20:05 That's not it. That won't liberate you because the basic delusion is still there. So bring up the basic delusion into consciousness by deliberately thinking I am this person who needs to do something in order to become enlightened in the future. Report an error in the passage at 20:05 Highlight the passage at 20:05

20:34 I was born so many years ago in a certain place. home. Autobiography, you can think out, but listen to it, you know, so that you're that which is aware and that which thinks. You begin to see the difference, know the difference between a pure awareness and the thinking mind. I found deliberate thinking a very helpful way of getting perspective, where if I was just trying to, oh thinking is impermanent, and going along with the Buddhist Teaching as if, you know, I really understood it because I understood the words and that doesn't work. You end up convincing yourself of things and you've not really, you know, cracked the problem. Report an error in the passage at 20:34 Highlight the passage at 20:34

21:33 That's why, you know, you can believe in all these things but that won't be liberating. That won't be the liberating path. Report an error in the passage at 21:33 Highlight the passage at 21:33

21:50 So like the koan or the conundrum, the A kind of unanswerable question, you know. Report an error in the passage at 21:50 Highlight the passage at 21:50

22:00 But this way of questioning, but listening, this attention to the moment, not just trying to create more perception, perception answers to perception questions. Say, who am I? I am Ajahn Sumedho. Doesn't do anything for me. Report an error in the passage at 22:00 Highlight the passage at 22:00

22:29 So that's the perception question, you know. The answer is another perception, I, Ajahn Sumedho. But what is aware? What is it that's aware of this? Those are thoughts, aren't they? There's the awareness, and then there's the thinking. You deliberately think, then you begin to... If you're just attached to thinking all the time, then you can never get any perspective on it. So like modern psychologists and that still think, consciousness is thinking. Report an error in the passage at 22:29 Highlight the passage at 22:29

23:04 I've heard this on the radio, where kind of very respected psychiatrists or psychologists actually believe, I've heard this, that animals are not conscious beings. Report an error in the passage at 23:04 Highlight the passage at 23:04

23:22 That doesn't make any sense at all. But then I think, they assume consciousness and mental formations are the same thing. You know, so that they can't separate the two. Report an error in the passage at 23:22 Highlight the passage at 23:22

23:37 Because animals, they believe, don't think. They don't have highly developed language. So how could they think? How do they survive anyway? But recognize that when they're aware, there's awareness through consciousness. Report an error in the passage at 23:37 Highlight the passage at 23:37

24:06 So you're actually awareness and consciousness are working together, which... Then gives you perspective on the mental formations that are conditioned. Like language is definitely conditioned, isn't it? It's not something you're born with. And then you learn a certain language. We don't all just learn the same language. Report an error in the passage at 24:06 Highlight the passage at 24:06

24:36 So language then is a mental condition. Emotions are conditioned. And then we have... Emotions that are through experience, through fear and desire, through being praised or abused or loved or treated badly or through a happy childhood or a miserable childhood. Our emotional habits are formed around that and our position in the family. Report an error in the passage at 24:36 Highlight the passage at 24:36

25:13 All these are, whether we feel happy or sad or jealous or frightened or resentful or angry or greedy, envious, confused, neurotic, distressed, despairing and all that. These are reactions, emotional reactions that we have in regards to the conditioned realm. Report an error in the passage at 25:13 Highlight the passage at 25:13

25:49 But emotionally, we can also, if we trust in awareness, we can also get perspective on emotion. That's more difficult than on thinking, isn't it? Like thinking is cold surgery. But emotions really pull and linger and hang around. Report an error in the passage at 25:49 Highlight the passage at 25:49

26:19 And go up and down. And then it's just, you know, the emotional world goes all over the place. We can be horrible or just ecstatic or elated or depressed or, you know, happy or sad. You know, the emotions can be played upon, like demagoguery or, you know, people can, you know, that's what... Cinema does, isn't it? Pulls on your emotions. Or music. You listen to certain types of music and you feel sad or you feel happy. Report an error in the passage at 26:19 Highlight the passage at 26:19

27:03 You feel melancholy or you feel peaceful. So Report an error in the passage at 27:03 Highlight the passage at 27:03

27:20 emotional world is a condition and it's conditioned through the delusion. Through the assumptions that we make. Awareness embraces all of this. It's not like a repression of emotions or thoughts. It's not a condemnation or a judgment. But it allows us to get perspective so we're not just enslaved and caught in these habits and continually deluded. Report an error in the passage at 27:20 Highlight the passage at 27:20

27:58 There is a way out. There is... Nibbāna, there is liberation from ignorance. There is non-suffering. Report an error in the passage at 27:58 Highlight the passage at 27:58

28:17 So that's where we explore that. The Buddha said, I teach only two things, suffering and the end of suffering. That makes it very simple, doesn't it? You only have to know two things. Report an error in the passage at 28:17 Highlight the passage at 28:17

28:35 So suffering is probably what we're most aware of. It's easiest, isn't it, suffering? Because of the The delusions, the conditioning of the mind, just the identity with the body, and the nature of the body, isn't it? It's such a sensitive formation, so delicate and vulnerable and sensitive, that of course it's frightening to be a human being, because if this is what we really are, this body, then this is a very frightening kind of... Report an error in the passage at 28:35 Highlight the passage at 28:35

29:19 Identity is the body, isn't it? All our bodies are, you know, suffer a lot. You know, there's pain and headaches and fevers and heat and cold and fatigue and hunger and thirst. These are just ordinary kind of experiences that we've had from birth. You know, it gets old, sickness, death. So Report an error in the passage at 29:19 Highlight the passage at 29:19

29:56 what transcends the body? In this present moment, what embraces, when we talk about transcendence or embracing, is awareness, isn't it? Because at this moment, when you're aware, the body is in the awareness. You know, you're not, you be aware of the body as experience in the present. So this puts the body in the perspective that we don't usually... Report an error in the passage at 29:56 Highlight the passage at 29:56

30:30 When we're attached to it on a personal level, when we're attached to the body as me, then we have no perspective on it. We can only be, you know, obsessed with it. Or maybe we don't like the body. Maybe we just try to dismiss it and ignore it. But no matter what we do out of ignorance, it, you know, it eventually demands our attention. Report an error in the passage at 30:30 Highlight the passage at 30:30

31:03 Because it's... Such a powerful and sensitive form to be incarcerated in. It's not an easy ride being a human being in this human form on this planet. So that the awakened state is the only way we can ever get any perspective on it. Report an error in the passage at 31:03 Highlight the passage at 31:03

31:29 And so that very word awaken is the Buddha. That's what Buddha means. Report an error in the passage at 31:29 Highlight the passage at 31:29

31:43 So they say Buddhism or the Buddha is when we are awake, when we're really present in that Buddha, awakeness, seeing the Dhamma. When we heedless, then we become a person, seeing the world, person in the world. So when is... This is to investigate when is it the Buddha knowing the dharma or when is it a person experiencing the world. Report an error in the passage at 31:43 Highlight the passage at 31:43

32:27 And so this awareness is to realize Buddha knowing the dharma is to awaken, pay attention, learn to appreciate and sustain attentiveness. Report an error in the passage at 32:27 Highlight the passage at 32:27

32:49 Listening, really opening, not trying to control everything, not trying to wipe out the things that you don't like or just hold on to something you do like, but to open wide, let go, trust in awareness. Report an error in the passage at 32:49 Highlight the passage at 32:49

33:15 And then there's the dharma, the way things are. We don't need to have names for it, and value judgments made about it, or criticisms, or make any complications. It is the way it is. So then the guidelines are to see that all conditioned phenomena is impermanent, because that's quite an easy one to observe. Report an error in the passage at 33:15 Highlight the passage at 33:15

33:50 So what is it that's aware of impermanence? You know, and you try to think about it, it doesn't make sense. You just get caught up, confused with your own thoughts. So you have to, you know, letting go of thinking and trusting in awareness. That's why this exercise in deliberate thinking, I am this person who needs to practice in order to become a liberated person in the future. Report an error in the passage at 33:50 Highlight the passage at 33:50

34:29 To me this works. Awareness, and then there's the thinking that arises in consciousness. So when I deliberately think, then it begins to, if I'm just caught in thinking about thinking, about thinking, about awareness, then you just go around in circles. Report an error in the passage at 34:29 Highlight the passage at 34:29

34:53 So that's why, if you're going to think, deliberately, fully intentionally think and listen. Be the aware, that which is aware of. Ajahn than getting interested in your own thoughts attaching to them. Report an error in the passage at 34:53 Highlight the passage at 34:53

· · · silence, 1 minute

35:44 it just goes on and on. do I get angry? Why do I feel resentful? Why am I so greedy? Endless kind of proliferations around why. Report an error in the passage at 35:44 Highlight the passage at 35:44

36:05 But if you're in greed or anger, confusion, despair, grief, and all these are present, you don't have to analyze why, but just notice they're like this. So you're embracing the present. You're fully with the present and willing to feel the energetic level of the emotion without analyzing it. It's like this. You can notice in your body, especially with strong emotions, the kind of way it affects, the way things, emotional states. Report an error in the passage at 36:05 Highlight the passage at 36:05

36:49 They're not like thoughts, are they? Emotional energy lingers and hangs around. For a while. Thoughts move very quickly. Report an error in the passage at 36:49 Highlight the passage at 36:49

37:02 You know, like the word anger. It's gone in a sec, isn't it? Anger. There you go. But if anger is present, it hangs around. Report an error in the passage at 37:02 Highlight the passage at 37:02

37:19 You can feel it. You know, you feel the heat. So you go to that. You know, learning to have the same relationship with it. Of seeing it. Buddha to the Dhamma rather than a person in the world. Report an error in the passage at 37:19 Highlight the passage at 37:19

37:42 So then you notice as you embrace or open to these, then you notice that they are impermanent. You're aware that they're energy changing, rising, ceasing, present and absent. And this is what you can realize through awareness, recognize. So this is something to, you know to know for yourself this is you can only know through through through your own insight recognition of it so Report an error in the passage at 37:42 Highlight the passage at 37:42

38:27 just to encourage you in this way so that you know even though i've said this so many times but uh it does help to be reminded and uh because it is uh even though it's a simple teaching it Report an error in the passage at 38:27 Highlight the passage at 38:27

38:50 We keep forgetting because the world keeps impinging. It's so powerfully convincing and oftentimes totally overwhelming to us anyway. So this is where, you know, and it's not like, you know, the self always wants to feel it's making progress in some way. How many years have you been among Ajahn Sumedho? Report an error in the passage at 38:50 Highlight the passage at 38:50

39:21 know, and 35. 35 bosses. And, you know, you should really be getting somewhere. You know, you must be, you know, you must really highly attain by now after all these years of dedicated practice of celibacy and Vinaya and all the rest. Like you're looking at this life as some kind of course in, you know, B.A., M.A., Ph.D. Report an error in the passage at 39:21 Highlight the passage at 39:21

39:49 or you get rewarded for being a good monk. The end of your life, in some way. Or, it doesn't work like that, from my experience. It's just you become more confident in not believing in all the rubbish, in the scenarios of your conditioning of the mind. Report an error in the passage at 39:49 Highlight the passage at 39:49

40:18 They become less and less convincing, less important. And then, as life goes on, we have the vipaka kamma. of Report an error in the passage at 40:18 Highlight the passage at 40:18

40:35 There's always challenges, no matter how many years. As you develop practice in the right way, bhavana in the right way, then you just have more confidence and the challenges are not all that difficult to handle. Report an error in the passage at 40:35 Highlight the passage at 40:35

41:10 So this realm that we're living in, recognize in terms of it is a continuous change. Report an error in the passage at 41:10 Highlight the passage at 41:10

41:22 It's a totally unstable realm that we're living in. It's not the way it seems. And yet we want this illusion of stability and safety and certainty in it. change, you know, it's Report an error in the passage at 41:22 Highlight the passage at 41:22

41:42 But our safety and certainty can only come through awareness, not through controlling the material realm or controlling our minds, trying Report an error in the passage at 41:42 Highlight the passage at 41:42

41:55 to make our minds into something or other, repressing the dark side and rejecting, trying to wipe out the evil forces in the world like the Americans are doing now. But in terms of You know, recognizing that this realm is good and evil. You know, it's the nature of this realm. Report an error in the passage at 41:55 Highlight the passage at 41:55

42:25 The dark and the light, you know, they coexist. So it's not, there's nothing wrong with that. Unless you have an ideal that there shouldn't be any darkness. And then there's always something wrong when it gets dark. But if you... If you recognize the conditioned realm is this realm of opposite. It's the winter solstice. Six months from now will be the summer solstice. Report an error in the passage at 42:25 Highlight the passage at 42:25

42:59 That's not fair. Why can't it just be the same all year round? Have equal days and nights forever. Why do we have to have the shortest day of the year at this time? It would be nice, wouldn't it, if we had equal... Equality the whole time. Days equal to nights through the winter and summer. Report an error in the passage at 42:59 Highlight the passage at 42:59

43:29 That's an ideal, isn't it? That's an ideal of maybe what one might like. But that's not the way it is. The way it is is like this. So the awareness is no longer criticizing the way it is. It's feeling it's something wrong but recognizing that. Report an error in the passage at 43:29 Highlight the passage at 43:29

43:54 Learning from the way it is rather than getting caught up in thinking the way it is shouldn't be the way it is. Report an error in the passage at 43:54 Highlight the passage at 43:54

44:06 So the way it is is not a kind of fatalistic resignation to darkness, but it's an active attention to the changes that are taking place, the impermanent nature of conditioned phenomena. Report an error in the passage at 44:06 Highlight the passage at 44:06

44:29 I'll stop here. Tomorrow we're going, those of us who are going to the Thai Square City restaurant, we've decided best not to take the alms bowls. Report an error in the passage at 44:29 Highlight the passage at 44:29

44:46 Because if we go to the Tate Modern after, then it's a problem of what to do with our alms bowls. And you don't want to have to carry the alms bowls through the Tate Modern. Report an error in the passage at 44:46 Highlight the passage at 44:46

45:06 I don't anyway. Report an error in the passage at 45:06 Highlight the passage at 45:06

45:11 And the restaurant's quite willing to feed us on tables so we can eat like ladies and gentlemen tomorrow. It'll be nice for change, won't it? Report an error in the passage at 45:11 Highlight the passage at 45:11

45:32 So at nine o 'clock. And I'm pretty tired from all my travels, so I will not sit up till midnight. And I leave it up to you whether you do or not. Report an error in the passage at 45:32 Highlight the passage at 45:32