Dzogchen Retreat 2015 - Realising our true nature (part 20)

0:23 So there was a lot of instruction for the last two meditation sessions, so this time I'd like to have a silent one. And between those two methods, the one more familiar, the mindfulness of breathing, with primary emphasis on the stillness, awareness, and then the second one, whatever you find most beneficial. Report an error in the passage at 0:23 Highlight the passage at 0:23

0:40 So please go back, silent meditation, guide yourself in the practice of your choice. Report an error in the passage at 0:40 Highlight the passage at 0:40

· · · silence, 26 minutes

26:38 So let's pick up with the text again. You're in the bottom of page 15. So he's just described his cutting through, it's called In Tibetan, cutting through to pristine awareness. And he continues here now with a metaphor like the sun rising in the space of the sky, free of contamination. Report an error in the passage at 26:38 Highlight the passage at 26:38

27:00 Primordial consciousness, pristine awareness. These two terms are used interchangeably. Primordial consciousness, pristine awareness, awakened in the nature of its own unmodified self-emergent ground. Report an error in the passage at 27:00 Highlight the passage at 27:00

27:14 And all the appearances of its creative expressions released themselves. Without being modified or transformed in any way. So they manifest, but they do not actually change or alter because both this ground, the Dhamma Datu and pristine awareness, they are unchanging by nature, beyond the realm of modification. Report an error in the passage at 27:14 Highlight the passage at 27:14

27:38 Such natural liberation, this natural release, these creative expressions, just releasing the cells, manifesting themselves, self-emergent self-releasing. Such natural liberation is illustrated by the non-duality, by the analogy of the non-duality of the sun and its rays. So the sun is likened to pristine awareness and these effulgences, which really consists of all appearances, all appearances. So the pristine awareness is like the sun and all appearances are like the rays of the sun. Report an error in the passage at 27:38 Highlight the passage at 27:38

28:13 So this is pristine awareness, but now in contrast to that we have the substrate. substrate, As the essential nature of the mind, is darkness like the night. And that again, that is simply that vacuity that is all you're explicitly aware of if you're in, let's say, lucid, dreamless sleep or once you've achieved shamatha. Report an error in the passage at 28:13 Highlight the passage at 28:13

28:34 What appears to you overall? Just the substrate and it's just a sheer absence of appearances. Is darkness like the night? So he's drawing this analogy and thoughts arise as dualistic grasping at the apprehender and the apprehended. Sometimes substrate and substrate consciousness are used kind of like one refers to both. Report an error in the passage at 28:34 Highlight the passage at 28:34

28:53 In this case that is the case. So the substrate. But now these thoughts arise. Again, where do the thoughts come from? The thoughts as appearances, they do arise from that space, the substrate. So the thoughts emerge from that space, the substrate, and they arise. How? As dualistic grasping at the apprehender and the apprehended. So I gave the evolution there from the substrate and then karmic energies catalyzing the substrate, arousing the substrate consciousness, giving rise to this sense of I am, giving rise to meditation, coarse and subtle, or subtle and then coarse, and then finally full-blown dualistic grasping. Report an error in the passage at 28:53 Highlight the passage at 28:53

29:34 But these thoughts are emerging out of and manifest and eventually crystallize as these thoughts of the subject and object, subject and object or apprehender and apprehended. And the close identification with joy and sorrow is like the reification of a dream as being truly existent. This term close identification, again this is common to Buddhist philosophy and epistemology everywhere, and that is that close identification is I'm happy and I'm sad. Report an error in the passage at 29:34 Highlight the passage at 29:34

30:03 I'm feeling really good. I'm feeling terrible. And that can be with respect to pleasure and pain in the body, the mind. But that close identification is that total fusion of one's own identity, which occurs in all the languages I've had some introduction to. You say, how are you? I'm feeling great. Or I'm fine. I'm miserable. I'm really anxious. I'm utterly astonished. Just the way we articulate it is just what it feels like. Report an error in the passage at 30:03 Highlight the passage at 30:03

30:31 A total fusion. of our very sense of identity with the feeling itself. And then of course that feeling is reified, oneself is reified, and this is like the reification of a dream as being truly existent. So in other words, a non-lucid dream in which you feel you're really over here, and all the dreamscape and everybody else in the dream, they're really over there, everything existing by its own inherent nature. Report an error in the passage at 30:31 Highlight the passage at 30:31

30:55 So he's shown the analogy there. I just thought it might help just briefly, the first verse of the first chapter of the Dhammapada, for which there's again very close text in Tibetan, which Gareth Sparam has translated, kind of the Sanskrit Tibetan version of the Dhammapada. But the opening line is that all phenomena are preceded by the mind, issue forth from the mind and consist of the mind. Very famous statement. Report an error in the passage at 30:55 Highlight the passage at 30:55

31:24 And that is reiterated in various ways in some Mahāyāna Sutras. And so one can see that if we bring this into the context here, then all phenomena, well what are phenomena? They're all appearances, all experiences really. Because in Buddhism there are no phenomena that are never experienced. There's no ontology separate from epistemology. There's no assertions about existence independently of ways of knowing what exists. Report an error in the passage at 31:24 Highlight the passage at 31:24

31:50 So to speak of phenomena is to speak of phenomena that are experienced. So one can just simply say experiences. And so in the context we're looking at here, the Dzogchen context, on a relative level, one can say, when it says mind, what are you referring to? What kind of mind? The word refers to many things. In this context, we can say all phenomena, and let's say all experiences, are preceded by the substrate consciousness. Report an error in the passage at 31:50 Highlight the passage at 31:50

32:18 They issue forth from the substrate consciousness. They consist of formations or configurations. configurations of the Substrate Consciousness. So again, the appearances themselves, like yellow and green and red and dreamscapes and so forth, the appearances to us, those are taking place within the substrate, the space of the mind. Report an error in the passage at 32:18 Highlight the passage at 32:18

32:40 And yet they consist of nothing other than that substrate, so really it is the formless taking on form. And that's not terribly unusual. Report an error in the passage at 32:40 Highlight the passage at 32:40

32:50 Things that are formless take on form. Energy has no form. Well, it can take on form when energy transforms into matter. It certainly takes on form. But energy itself doesn't have form. Space itself, a brief illusion. I got very interested in this when I was studying physics. In quantum field theory, there is an assertion, and I studied this rather carefully. Report an error in the passage at 32:50 Highlight the passage at 32:50

33:09 There's an assertion in quantum field theory, a very mainstream school or kind of class or sub-case of quantum mechanics. That all configurations of mass energy are actually configurations of space. Space itself is taking on these configurations of mass energy. It's quite a brilliant theory. And not just some kind of abstract speculation. And so I wrote a whole paper on that. I think I gave you a magazine with the article in it. Report an error in the passage at 33:09 Highlight the passage at 33:09

33:40 So just a nice analogy. That the substrate, which is an immaterial, vacuous space, actually gets configured and it takes on the form of all the appearances. And then our ways of apprehending them, the joyful ways, the unhappy ways, the afflictive ways, the virtuous ways that we experience, that we perceive, respond to, understand all of these appearances, these are all configurations of, crystallizations of, the substrate consciousness. Report an error in the passage at 33:40 Highlight the passage at 33:40

34:09 So all the subjective impulses emerging from this Gunji consciousness, this all-basis consciousness, which is the basis from which all of these mental events, mental factors, mental processes emerge, and this space itself is the arena, the domain in which all those appearances arise. That's on the relative level. And now we go to the deepest level, the ultimate level, and we say, and now we're going non-local and atemporal, and we say, well now, We can say all phenomena in saṃsāra and nirvāṇa are preceded by the non-duality of primordial consciousness and Dhamma Datu. Report an error in the passage at 34:09 Highlight the passage at 34:09

34:48 They all issue forth from the same and they all consist of configurations of this non-duality of Dhamma Datu and primordial consciousness. So we have it on all levels. So here's the theory and put it to the test of experience. But there it is, a reification. Report an error in the passage at 34:48 Highlight the passage at 34:48

35:09 The dream analogy, among the ten common analogies that the Buddha used of mirages, of echoes, reflections in the mirror and so forth, to my mind the dream analogy is just the closest to what we're experiencing and just kind of our ordinary waking experience. So Tartantuku is one of the earliest lamas to go to North America. He was speaking to Stephen Leberge, the lucid dreaming expert. Report an error in the passage at 35:09 Highlight the passage at 35:09

35:35 And this was a long time ago, like 40 years ago, and Tatantuku's English was a bit primitive at that time. I'm sure it's extremely fluent for a long, long time now, but this is way back. And so they were out, I think at Esalen, at this very beautiful retreat center on the Pacific coast. And Tatantuku speaking to Stephen, he just said, this dream, that was it, that was his pointing out instruction, this dream, in Madhyamaka. Report an error in the passage at 35:35 Highlight the passage at 35:35

36:09 If you're not going to Dzogchen, not going to Madhyamaka, then you would be following Nagarjuna and Tsongkhapa and so forth, and in between states, what would you say? This is like a dream. Not a dream, of course we're awake. This is like a dream. That's good. How? Well, everything appears to be, seems to be, existing from its own side, just as in a dream. But just as in a dream, even though things appear to exist from their own side, here in the waking state, they don't. Report an error in the passage at 36:09 Highlight the passage at 36:09

36:40 Anymore than in a dream. So it's really quite analogous. Not the same thing, of course, but is analogous. And that goes for also that which appears to be arising from the subjective side feeling, I am really over here. That's exactly what it feels like in a dream. I am really over here. Please don't throw that javelin. You know, it might get me. So the sense of reification of self over here, object over there, it seems to be that way. Report an error in the passage at 36:40 Highlight the passage at 36:40

37:04 And yet, when you look for it, you try to find the subject within. Sheer not finding, you try to find that object that's really out there. Sheer not finding, equally true in a dream and in the waking state, although they're not the same. Report an error in the passage at 37:04 Highlight the passage at 37:04

37:18 But now when you're viewing reality from the perspective of pristine awareness, from that perspective, this is a dream. Not like a dream. It is a dream. So it is not in the essential nature of the sky to change throughout the course of the day and night. So the sky or just the space up there, the space itself doesn't get... Report an error in the passage at 37:18 Highlight the passage at 37:18

37:44 It's dark and then turned blue or turned yellow and so forth. The space itself, it doesn't. The essential nature, space itself, space itself doesn't turn dark and light and so forth, but it's manifest nature. So here's the essential nature is called Ngo in Tibetan and manifest nature is Ranjin. So the Ngo, which is essential nature, that doesn't change. Report an error in the passage at 37:44 Highlight the passage at 37:44

38:05 It's just space, just space. It doesn't get dark and light, but how it appears, it's manifest nature. Of course, is affected by the sun. You look up into that space above you at midnight, of course it's dark. Look in the same space during the daytime, blue. So it's affected by the relative position of the sun. The manifest nature is, but the essential nature is not. So there's an analogy. So how is it going to play that out? Report an error in the passage at 38:05 Highlight the passage at 38:05

38:31 Likewise, in terms of its essential nature, the mind does not change. It's the essential nature. This is the ultimate essential nature, not what you discover by shamatha. What do you discover by cutting through the mind to citta-tha. So you cut through citta to citta-tha. You cut through the mind, your mind, your dualistic mind, which of course is changing all the time, to its essential nature, which is the ultimate nature of mind, which is pristine awareness. Report an error in the passage at 38:31 Highlight the passage at 38:31

39:01 So likewise in terms of its essential nature, the mind does not change. But a distinction that is pristine awareness doesn't change. Primordial consciousness, citta-tha, is not subject to change. Does not arise in dependence upon causes and conditions. But a distinction is made between pristine awareness and the mind. It's the one crucial, absolutely important distinction. Report an error in the passage at 39:01 Highlight the passage at 39:01

39:25 The two are not the same and yet they're not utterly separate. Because one is the essential nature of the other. So a distinction is made between pristine awareness and the mind based on the distinction between primordial consciousness and ignorance. Report an error in the passage at 39:25 Highlight the passage at 39:25

39:43 So, ignorance is unawareness of the nature of existence, unawareness of the nature of pristine awareness. So, kind of like right now, for ordinary beings, we're just viewing what's happening, and we experience being aware, we experience the appearances to objects and so forth. From this unaware perspective, the first of the twelve links of dependent origination, from this perspective, we see mind. Report an error in the passage at 39:43 Highlight the passage at 39:43

40:11 Mind. I got a mind, I've been watching it, I developed shamatha on mind, right? But if you view the same phenomena, this is the big deal, when you view the same phenomena, view your mind from the perspective of pristine awareness or primordial consciousness, and you're seeing your mind as purely expressions of pristine awareness. Report an error in the passage at 40:11 Highlight the passage at 40:11

40:35 You're not seeing delusion. From the perspective of pristine awareness, you're seeing your mind as the rays of the sun. Creative expression, effulgence of pristine awareness. So once again, for many of you who have background in Vajrayana, this is what you're imagining in Vajrayana, right? That is, to imagine this and have it be something more profound than a child play, you know, kids goofing around pretending, you must, of course, have realized emptiness. Report an error in the passage at 40:35 Highlight the passage at 40:35

41:03 At least have some deep insight, because otherwise you're just goofing around. But if you have realized that, that your mind is empty of inherent nature, you know that much. But you've not yet realized pristine awareness. Then you move in that direction based upon, motivated by bodhicitta and with some insight into emptiness. Report an error in the passage at 41:03 Highlight the passage at 41:03

41:24 Then you nudge it. You nudge it by imagining what is true but you haven't seen it yet. It's kind of like being delusional and imagining you're sane. Report an error in the passage at 41:24 Highlight the passage at 41:24

41:39 Being taught by a very therapist, I know you're delusional but go with me. Imagine that you're really not Napoleon. Report an error in the passage at 41:39 Highlight the passage at 41:39

41:49 If that's the silly psychosis. Right? But imagine it. In fact, pretend that you're not Napoleon. Pretend that you're Fred the Gardener. I know you think you're Napoleon. I know. I know. But in fact, if you look for Napoleon, you can't find it. So you may not know that you're Fred the Gardener, but see that you're not really Napoleon and imagine you're Fred the Gardener. Report an error in the passage at 41:49 Highlight the passage at 41:49

42:18 Something like that. But you're doing that by the power of imagination. It's kind of a halfway house. If you haven't realized emptiness, you're just goofing around. It's a very nice goofing around and maybe some merit in it, you know, but you're kind of goofing around. It's a halfway house. You've realized that you're not intrinsically, inherently a sentient being. Your mind is not inherently existent at a sentient being's mind, but you haven't broken through yet. Report an error in the passage at 42:18 Highlight the passage at 42:18

42:44 So, halfway house, you imagine that perspective that you will later have and you're taking to fruition as a path. Here, you don't imagine. You just say, ah, let's get on with it. And you just cut right through. And then you see spontaneously that which you, other people, or perhaps you in an earlier phase of practice were imagining, you're simply seeing your mind as displays of Dharmakaya. Report an error in the passage at 42:44 Highlight the passage at 42:44

43:11 And you're listening to your voice and you're seeing, this is Buddha speech, and you're seeing your body, and from this perspective, you're seeing your body as a pure display of Namanakaya. That's what you see. And again, it's the analogy, it's a pretty strong analogy. Is Kandala simply seeing a thousand-armed Cenre Zee when she looked at His Holiness? And it happened multiple times. She wasn't imagining it, but she saw. Report an error in the passage at 43:11 Highlight the passage at 43:11

43:39 So other people, if they have this strong relationship with the Dalai Lama as a guru and so on, then they may realize that, okay, he looks like an 80-year-old man with pretty good English, but kind of broken and so forth and so on. And sometimes he does goofy photos. And so that's how he appears to the ordinary mind. Report an error in the passage at 43:39 Highlight the passage at 43:39

43:57 Like that. And he appears to be quite limited. He forgets things. He gets sick. His English is not really that great. He makes mistakes here and there. That's how he appears. That's true. But does he intrinsically exist that way? Independently from perception. Is that what's really there from his own side? If you think so, then throttle back on Guru Yoga and come back and just think of him as an emissary of the Buddha. Report an error in the passage at 43:57 Highlight the passage at 43:57

44:20 That would be okay. But don't pretend. Don't pretend. But if you really never have insight that this individual as appearing to you does not exist by his own side, exists only relative to your conceptual framework, you see it's totally a construct, empty of inherent nature, then you can say, okay, then I have a choice now. Report an error in the passage at 44:20 Highlight the passage at 44:20

44:36 I can either decide to view him as a really nice but ordinary being, which is familiar, or I can simply deconstruct that because I constructed it in the first place. And in the place of that, I now choose to... Imagine pure vision and imagine seeing him as Thousand-Armed Jenresi. You can choose that. And that is practice of Guru Yoga instead of degeneration. Report an error in the passage at 44:36 Highlight the passage at 44:36

44:59 Or you can just go back to your Dzogchen and then realize it and have that purity come out spontaneously. So many, many people have found state regeneration a very skillful means to kind of grease the wheels to prepare for this direct insight that comes through the practice of Dzogchen. Report an error in the passage at 44:59 Highlight the passage at 44:59

45:19 But this is the point, I hope it gets very, very clear, that the distinction between the mind and the essential nature of the mind, the distinction between pristine awareness and the mind is based upon whether you're viewing from the perspective of primordial consciousness or whether you're viewing from a perspective that is unaware, that is totally enwrapped in, caught up in dualistic grasping, in which case the reality you'll see will be totally different simply because of your perspective. Report an error in the passage at 45:19 Highlight the passage at 45:19

45:47 The ground is the basis from which all of saṃsāra and nirvāṇa emerges. Now you know. Whenever you see saṃsāra and nirvāṇa, you know it has to be referring to something deeper than substrate. Because the substrate is just the ground of your saṃsāra. There's no nirvāṇa in it, right? The ground here has to be dhammadhatu, or the absolute space of phenomena, which of course is indivisible. Report an error in the passage at 45:47 Highlight the passage at 45:47

46:11 From primordial consciousness, this ground, the ground of being, is the basis from which all of saṃsāra and nirvāṇa emerges, manifests, becomes apparent, just as a mirror enables all manner of reflections to appear. Reflections of hell realms, of pure realms, human realms, of galaxies, elementary particles and so forth. The mirror is that which enables, provides the basis from which all these appearances arise. Report an error in the passage at 46:11 Highlight the passage at 46:11

46:37 So he continues. On the one hand, all of saṃsāra and nirvāṇa consist of creative expressions of the ground, which in their own essential nature are primordially perfect. They're already perfect. They're not to be perfected. They're beyond change, beyond space and time, so they never get tainted or obscured. That's on the one hand. Report an error in the passage at 46:37 Highlight the passage at 46:37

47:00 On the other hand, he, now he comes into the first person. He says, I think it is contradictory for these creative expressions to be wholly present at some times and to disappear at other times. In other words, kind of the notion that sometimes the blessings of the Buddha flow, but sometimes they get clogged and the drain is blocked and so forth. And then now we're back to ordinary reality. Report an error in the passage at 47:00 Highlight the passage at 47:00

47:23 Oh, please bless me again. Oh, good. Now the blessings are coming in. Like, you know, bad plumbing. You know, not like that. It's all or nothing. Report an error in the passage at 47:23 Highlight the passage at 47:23

47:34 I mean, it's totally understandable to think this, that on a really good day, I think Christians do this all the time. And then it was something really wonderful happens, like we have an American football all the time. I mean, it's every single game, virtually. The players score a touchdown, and then they put the knee to the ground and say, thank you, Lord. Report an error in the passage at 47:34 Highlight the passage at 47:34

47:56 It happens. They're not joking. You know, God smiled on that day. The other team, which got defeated, saying, you don't see them. Bowing down and saying, thank you, Lord, for letting them win. They never do that, oddly enough. It's always the person who just won the touchdown, made the touchdown. They're putting in saying, thank you, Lord. But when they lose a game, that's not a creative expression of the Holy Spirit, I guess. Report an error in the passage at 47:56 Highlight the passage at 47:56

48:27 So I'm not really killing Christianity, but maybe football is not the best place to look for deep theology. Report an error in the passage at 48:27 Highlight the passage at 48:27

48:35 We do it. It's very natural. It's very natural. When the sun is shining, you think, oh, blessings of the Buddha. And when you, you know, some catastrophe happens, oh, bad karma. Report an error in the passage at 48:35 Highlight the passage at 48:35

48:46 Oh, blessings of the Buddha. Oh, bad karma. Like on again, off again. You say, okay, that's fine. I mean, we understand that. That's called adversity. That's called felicity. But you're not viewing from the perspective of pristine awareness. Pristine awareness is inconceivable because it's the one taste of saṃsāra nirvāṇa. That means the one taste of hell realms, of Auschwitz. Report an error in the passage at 48:46 Highlight the passage at 48:46

49:06 Of Tahiti, I mean, one taste. It truly is inconceivable. So we shouldn't try to conceive it. We shouldn't try to pretend that somehow the most grotesque things that have ever happened in human history are pretty much the same as the nicest things that have ever happened. Because to do that is just to tie your mind into a weird knot of kind of psychotic. So don't try. It is saying, though, there is a perspective from which there's a one taste from even the most awful things that appear in the world. Report an error in the passage at 49:06 Highlight the passage at 49:06

49:38 And that is the perspective of pristine awareness. But it's not sometimes wholly present and at other times disappear. Some people say that thoughts are moments of pristine awareness. Report an error in the passage at 49:38 Highlight the passage at 49:38

49:51 Some people say that. They're effulgence in creative expressions of pristine awareness. Very, very common. And that both saṃsāra and nirvāṇa are wholly present in them. Report an error in the passage at 49:51 Highlight the passage at 49:51

50:03 Others label mere self-knowing, self-illuminating thoughts. As genuine pristine awareness. You probably figured out that's maybe a bit premature. And still others say that luminosity and cognizance are the great perfection, like a flash of lightning. I think this happens a lot nowadays. Happens a lot. I mean, very commonly. That people, you know, get some introductions of Dzogchen. Maybe a weekend, maybe it's getting a whole Kempo degree, whatever it may be. Report an error in the passage at 50:03 Highlight the passage at 50:03

50:32 Very short or very long. And then they go to practice. And then they just rest in the sheer luminosity and cognizance. The luminosity, thinking this is clear light, cognizance, that is the word for cognizance in Tibetan, Rikpa. Report an error in the passage at 50:32 Highlight the passage at 50:32

50:50 And so, and the word for luminosity is Selva, as in Ösel, as in clear light. So just resting in the kind of the luminous nature of awareness, the cognizant, which means Rikpa, and thinking, aha, the great perfection. And you're just practicing shamatha without a sign. Report an error in the passage at 50:50 Highlight the passage at 50:50

51:09 So you're exaggerating and that is kind of, well, that's too bad. But the real too bad part is then you think you've already arrived and then you're not going to make any forward progress because you think you're already there. Again, it's like, you know, so many philosophers and psychologists thinking, well, the mind is a function of the brain. Case solved. There's nothing more to discuss. The mind is fun. Report an error in the passage at 51:09 Highlight the passage at 51:09

51:31 Hey, if you don't know that, you're stupid or uninformed. Finished. If you think that, you won't ask a question anymore, which means you'll remain ignorant and deluded indefinitely. It's too bad. There's a lot of downside to that. These illusions of knowledge are much more dangerous than simply being ignorant. So still others say that luminosity and incognizance are the great perfection, like a flash of lightning. Report an error in the passage at 51:31 Highlight the passage at 51:31

51:56 However, I think it is incorrect to say that whatever thoughts arise, with the completion of each one, all of saṃsāra and nirvāṇa is wholly present and disappears. All of saṃsāra in one thought, for all thoughts are to be released. Which means then you're going to release nirvāṇa? If that were not so, if thoughts were not to be released, if they didn't self-release, if that were not so with the transient arising and passing of thoughts, it is clear that saṃsāra and nirvāṇa would be born and die too often. Report an error in the passage at 51:56 Highlight the passage at 51:56

52:27 Okay, there is a bit of irony there. Know that the self-releasing appearances of the creative expressions of pristine awareness slip right into the essential nature. That is, They arise, and then they self-release, and where do they release into? Right into the essential nature. That's its ultimate ground, dissolving back into the primordial womb. Report an error in the passage at 52:27 Highlight the passage at 52:27

52:49 Well, you know, indivisibility of Dhamma Datu and primordial consciousness. Like the waves, the ocean's waves, that naturally subside back into the ocean without going anywhere, going anywhere. So you can see how this loops back into the earlier investigation. Of where do these thoughts, where do the appearances arise from? What is their origin? And if you're not just looking conventionally or relatively, but where do they really arise from ultimately? Report an error in the passage at 52:49 Highlight the passage at 52:49

53:21 What is the ground? From what do they emerge? Well, they're emerging from Dharmadhatu, and that is emptiness. And they're present in Dharmadhatu, and that is emptiness. And they dissolve back into Dharmadhatu, and that, of course, is emptiness. Report an error in the passage at 53:21 Highlight the passage at 53:21

53:39 So you'll see it says begin here. When I've taught this text in two retreats, we're halfway through. And so we're going to have to pick up the pace a little bit for the next two days. But that will do for now. And so let's continue practicing. And I'll see you at two o 'clock. Right on the button. Report an error in the passage at 53:39 Highlight the passage at 53:39