Left Hand, Right Hand

0:00 This podcast is offered by the San Francisco Zen Center on the web at sfzc.org. Our public programs are made possible by donations from people like you. Good morning. Thank you for coming. Report an error in the passage at 0:00 Highlight the passage at 0:00

0:25 Whether you're here in the flesh or Report an error in the passage at 0:25 Highlight the passage at 0:25

0:34 in some other place in the flesh, there's no other way to be. Report an error in the passage at 0:34 Highlight the passage at 0:34

0:46 It's truly beautiful and meaningful. To be together, we Report an error in the passage at 0:46 Highlight the passage at 0:46

1:03 could just spend the next hour being very quiet and listening for the baby squeaks with utter attention. We just did the opening chant, which is the vow to hear the true dharma of the Buddha, intently listening for the true dharma of the Buddha. And if we're quiet and still, maybe we'll get it again. Report an error in the passage at 1:03 Highlight the passage at 1:03

1:40 Anybody feeling greedy? Come on, make it squeak. Report an error in the passage at 1:40 Highlight the passage at 1:40

1:52 So breathing out, arriving together, and just breathe out completely. Report an error in the passage at 1:52 Highlight the passage at 1:52

2:10 The best thing, to just breathe out completely, let everything go. Report an error in the passage at 2:10 Highlight the passage at 2:10

2:28 And then breathing in, completely welcoming, receiving everything that is. Report an error in the passage at 2:28 Highlight the passage at 2:28

2:37 Breathing out, coming into this temple, this sacred barn held Report an error in the passage at 2:37 Highlight the passage at 2:37

2:52 in this place of zazen, of sitting in upright, open loving stillness we Report an error in the passage at 2:52 Highlight the passage at 2:52

3:04 can just breathe out and leave behind and let fall away everything that's not right here and Report an error in the passage at 3:04 Highlight the passage at 3:04

3:21 enter with this baby-like freshness as though just born it's Report an error in the passage at 3:21 Highlight the passage at 3:21

3:35 kind of true arriving here Report an error in the passage at 3:35 Highlight the passage at 3:35

3:54 wait and wait you know and then when you stop waiting it comes so Report an error in the passage at 3:54 Highlight the passage at 3:54

4:08 what is this What is this being alive right here, right now, letting go of everything that's not the Report an error in the passage at 4:08 Highlight the passage at 4:08

4:22 feeling of this aliveness in this moment, this aliveness that we can't really grasp hold of, that we don't really know what it is. Report an error in the passage at 4:22 Highlight the passage at 4:22

4:37 In this practice, we come together now and then and let go of everything except this new feeling of aliveness together. Report an error in the passage at 4:37 Highlight the passage at 4:37

4:56 So we let the past fall away and yet the past is right here together with us. And we let fall away everything that's not this room and Report an error in the passage at 4:56 Highlight the passage at 4:56

5:25 yet the whole world is still present together with us. Report an error in the passage at 5:25 Highlight the passage at 5:25

5:37 Some of us here are part of a three-week practice period now happening at Green Gulch that's being led by Zenju Osho and myself. Report an error in the passage at 5:37 Highlight the passage at 5:37

5:49 And one of the points that Zenju Osho has been making is this, that the whole world is right here arising together with us. Report an error in the passage at 5:49 Highlight the passage at 5:49

6:08 we arise all together. Report an error in the passage at 6:08 Highlight the passage at 6:08

6:36 This is a very important teaching for those of us who are you know living in the temple for some time doing intensive practice but it's true of all of us wherever we are whenever we are that where we are includes arises together with the whole situation the whole world with every being and place I Report an error in the passage at 6:36 Highlight the passage at 6:36

7:12 think this should sound familiar Buddhism everything is profoundly intertwined Nothing exists without everything else existing together with it. We arise together with the whole universe of past, present, and future. Report an error in the passage at 7:12 Highlight the passage at 7:12

7:37 And so I want to raise this teaching and reflect some on this teaching because for a very long time now, there have been people, followers of the Buddha way, who have found it deeply meaningful and nourishing to reflect on this teaching that The whole thing, the whole universe, the whole world arises together and that it's arising together with us right now. Report an error in the passage at 7:37 Highlight the passage at 7:37

· · · silence, 1 minute

8:45 Maybe you thought I was kidding. Report an error in the passage at 8:45 Highlight the passage at 8:45

8:55 So there's various ways, you know, to enter this gate of interdependence and I just want to invite some reflection on the way it is that we arise together moment after moment. We're arising together with everything. A beautiful way this is expressed, of course, is In Thich Nhat Hanh's teaching of interbeing or interconnection, interdependence, he would often reflect, you know, tracing the causes and conditions that any one thing that we think we're looking at actually has everything else totally bound up in it. Report an error in the passage at 8:55 Highlight the passage at 8:55

9:31 Everything else included, intertwined. For example, Report an error in the passage at 9:31 Highlight the passage at 9:31

9:46 don't want to put them on the spot, you know. Report an error in the passage at 9:46 Highlight the passage at 9:46

9:54 That's the other thing I want to talk, especially if I speed up a little here. The other thing that I'd like to talk about is how we make a self from the actual reality of this baby-like situation, which doesn't actually have any separate things in it. Report an error in the passage at 9:54 Highlight the passage at 9:54

10:19 We're all just babies who have figured out how not to be babies, but it's not very convincing, and it's actually hugely destructive. Report an error in the passage at 10:19 Highlight the passage at 10:19

10:32 So how can we know, how can we grow up and come to know without getting fooled by the knowing and thinking that we're arising separately from all that other stuff? Report an error in the passage at 10:32 Highlight the passage at 10:32

10:48 So Thich Nhat Hanh, you know, to invite us in, he does these kind of beautiful reflections on, say he's doing calligraphy and he says, you know, in with the ink, I put a little bit of tea that I'm drinking while I do the calligraphy and that tea Report an error in the passage at 10:48 Highlight the passage at 10:48

11:08 So now the ink and this calligraphy has in it some of that tea leaf that was grown so far away and the sun that was shining down on that day when that tea leaf was growing. And then the worker who drove the tea leaf to the port, you know, the meal he had for breakfast. All of that kind of one by one. Report an error in the passage at 11:08 Highlight the passage at 11:08

11:30 And where does it end? You can keep exploring that interbeing and you'll never get... You'll never get to the bottom. It's just this profound, entwined being. And then you're looking at this calligraphy and you feel like the whole thing is here without any one thing not being, if this could not arise other than arising together with the whole thing. Report an error in the passage at 11:30 Highlight the passage at 11:30

11:56 It's a beautiful and skillful and kind and loving way of reflecting. Report an error in the passage at 11:56 Highlight the passage at 11:56

12:05 And in the Zen tradition, Tradition. Report an error in the passage at 12:05 Highlight the passage at 12:05

12:13 More traditionally, rather Report an error in the passage at 12:13 Highlight the passage at 12:13

12:19 than explore kind of these separate things and see how they come together to make each thing, as compelling as it is to study in that way, Zen tends to take the posture before there's separation. Report an error in the passage at 12:19 Highlight the passage at 12:19

12:45 So it all just arises as the wholeness. And it's not really little pieces like a bunch of separate pieces that are supporting each other. Does that make sense? Like there's a truck and there's a worker and there's a tea leaf and there's tea and there's ink. If you make a story like that of the world, that's kind of a story of separation, right? Report an error in the passage at 12:45 Highlight the passage at 12:45

13:08 Of all these different things. So now we've separated it and then Thich Nhat Hanh comes along, the great sage, and tells us all those things are woven together. He could also say, you know, they were woven together before you just did that thing of calling one thing tea and one thing worker and one thing truck and one thing breakfast, right? Report an error in the passage at 13:08 Highlight the passage at 13:08

13:26 And that's more where Zen, is like before you say anything, before you know anything, it is arising together as one thing. And this is our actual life as we experience it most directly, our baby-like, fresh nature. Report an error in the passage at 13:26 Highlight the passage at 13:26

13:52 We think we're experiencing separate things because we're used to, we really believe that we're experiencing separate things because we're so used to thinking in that way. Report an error in the passage at 13:52 Highlight the passage at 13:52

14:06 So the Zen is inviting us to engage with our life in the wholeness. Report an error in the passage at 14:06 Highlight the passage at 14:06

14:21 So in this practice period some we've been studying this teaching by Shohaku Okamura, a Japanese Soto Zen teacher who talks about these different perspectives on the self in Buddhism. Report an error in the passage at 14:21 Highlight the passage at 14:21

14:38 That's been an interesting and helpful study. Report an error in the passage at 14:38 Highlight the passage at 14:38

14:43 He talks about this truth of interdependence, interbeing. He calls it the self that is connected to all things or Report an error in the passage at 14:43 Highlight the passage at 14:43

14:59 the universal self. Report an error in the passage at 14:59 Highlight the passage at 14:59

15:13 Your feeling of being you, your aliveness is connected to all things, universal self. And he quotes this early Chinese Buddhist ancestor, Zheng Zhao, who said, and I am root. Report an error in the passage at 15:13 Highlight the passage at 15:13

15:44 The myriad things and I are one body. Heaven and earth and me have the same root. All of the ten thousand things are one body. Report an error in the passage at 15:44 Highlight the passage at 15:44

16:04 This is an important phrase that you find in Zen. Heaven and earth, one root. The myriad things, one body. And I was touched to see Shohaku citing this. Report an error in the passage at 16:04 Highlight the passage at 16:04

16:23 Because I was remembering one of my teachers, Harada Tangen Roshi, of Bukkokoji Temple in Japan, where I had the chance to practice for a little while, and who left a deep impression on me. He would often say this, as though speaking from the bottom of the ocean. Report an error in the passage at 16:23 Highlight the passage at 16:23

16:48 Heaven and earth, one root, the 10,000 things, one body. Report an error in the passage at 16:48 Highlight the passage at 16:48

17:00 Heaven and earth, you know, are like the most far apart things possible. There's this great chasm between heaven and earth. Report an error in the passage at 17:00 Highlight the passage at 17:00

17:08 That they're the same root, heaven and earth, freedom and suffering, confusion and awakening, constriction and ease. No matter how far apart, they're actually the same root. Report an error in the passage at 17:08 Highlight the passage at 17:08

17:36 They are just this aliveness. They are this life itself. Report an error in the passage at 17:36 Highlight the passage at 17:36

17:45 They aren't actually a different kind of thing. Report an error in the passage at 17:45 Highlight the passage at 17:45

17:56 Heaven and earth, one root. The myriad things, one body. Report an error in the passage at 17:56 Highlight the passage at 17:56

18:14 Everything arises together as one being. So Report an error in the passage at 18:14 Highlight the passage at 18:14

18:28 I was training with Tongin Roshi in 2002 and 2003 when the U.S. invaded Iraq. Report an error in the passage at 18:28 Highlight the passage at 18:28

18:40 And obviously, I'm remembering it this weekend, Report an error in the passage at 18:40 Highlight the passage at 18:40

18:50 practicing in Japan and hearing the invasion. Report an error in the passage at 18:50 Highlight the passage at 18:50

18:58 Yesterday, my almost 16-year-old son asked, Does this mean I'm going to get drafted when I'm 18? Report an error in the passage at 18:58 Highlight the passage at 18:58

19:12 And also, why? Report an error in the passage at 19:12 Highlight the passage at 19:12

19:18 Why? Why? Why? Report an error in the passage at 19:18 Highlight the passage at 19:18

19:26 That is an excellent question, I think. Why? I Report an error in the passage at 19:26 Highlight the passage at 19:26

19:38 don't think, you know, in this current situation, this bombing of Iran, I don't feel like anybody really could say why. I don't think anybody really knows why or what the point of the violence and destruction. is maybe somebody knows but i i kind of feel like nobody knows but buddhism kind of knows buddhism kind of knows why why human beings keep doing this decade after decade century after century and Report an error in the passage at 19:38 Highlight the passage at 19:38

20:19 actually moment after moment day after day the way that we separate we cut off Report an error in the passage at 20:19 Highlight the passage at 20:19

20:31 we cut off from each other. We imagine that we are alive separately and independently of each other and the earth and the mountains and the rivers and anything and everything that we exist separately and independent. Report an error in the passage at 20:31 Highlight the passage at 20:31

20:57 This is really the focus of Buddhism is this study, not just of the wholeness or the oneness, that's what our life actually is in our own experience of embodied presence. Report an error in the passage at 20:57 Highlight the passage at 20:57

21:14 And I feel people sometimes think. I don't have a feeling of oneness in my embodied presence. Report an error in the passage at 21:14 Highlight the passage at 21:14

21:34 And it's annoying that you keep telling me that I do. I have two-ness and separation. Report an error in the passage at 21:34 Highlight the passage at 21:34

21:45 and I want to hear you, and I want to hear me. Report an error in the passage at 21:45 Highlight the passage at 21:45

21:54 and pain and is so profoundly compelling. Report an error in the passage at 21:54 Highlight the passage at 21:54

22:05 That when you breathe out, you're Report an error in the passage at 22:05 Highlight the passage at 22:05

22:14 not actually breathing out in a world of separation. Report an error in the passage at 22:14 Highlight the passage at 22:14

22:23 That everything we encounter, everything you meet, one of our great ancestors, founder of the Soto Zen tradition, Tozan Dongshan says, you know, I have no idea who I am. I haven't been able to figure out who I am, which is going to continue to be the case. We don't get to figure out who we are. I haven't figured out who I am. Report an error in the passage at 22:23 Highlight the passage at 22:23

22:47 But everywhere I turn, I meet myself. I don't know what it is, but it's the only thing happening. You know what I mean? This is why we talk about self in Buddhism. Your being alive is the only thing happening. Which doesn't mean that we're not all alive together, but that we are intimate. We are being each other's life. We are each other's life. There's nothing separate. Your experience is totally intimate. Report an error in the passage at 22:47 Highlight the passage at 22:47

23:23 Everywhere I turn, all I encounter is my own being, right? There's no separation, really. You can't experience something somewhere other than in your being. Report an error in the passage at 23:23 Highlight the passage at 23:23

23:37 It's worth reflecting on. So when I say fundamentally we feel this non-separation, I'm Report an error in the passage at 23:37 Highlight the passage at 23:37

23:58 not trying to talk you out of your feeling or my feeling of separation. I'm just pointing out that the thing you think is separate, It's worth reflecting on Report an error in the passage at 23:58 Highlight the passage at 23:58

24:06 It's happening in your own life. And it's not made out of anything other than that. It's literally made out of your life. Report an error in the passage at 24:06 Highlight the passage at 24:06

24:18 There's not two things. Heaven and earth, one root. The myriad things are one body. Report an error in the passage at 24:18 Highlight the passage at 24:18

24:30 So in 2003, in those days, Tang and Roshi would also say with a kind of wise sadness, He would say, left hand, right hand. I don't remember if he explained much other than that. Report an error in the passage at 24:30 Highlight the passage at 24:30

24:58 Maybe he did, because I have a strong sense of what he meant. But in my memory, you know, he just said left hand, right hand, and we all said, yeah. Report an error in the passage at 24:58 Highlight the passage at 24:58

25:09 We were kind of, you know, we were in the soup anyway, so. Report an error in the passage at 25:09 Highlight the passage at 25:09

25:28 The 10,000 things are one body. So as he was grieving in 2003, the invasion of Iraq, He was saying the left hand and the right hand. This is the left hand and the right hand. Report an error in the passage at 25:28 Highlight the passage at 25:28

25:52 One body. The left hand and the right hand know that they are one body. They are together. Report an error in the passage at 25:52 Highlight the passage at 25:52

26:03 All things are this way. We are one body. And because of our confusion, we've decided that the left hand and the right hand are not the same body and start bombing each other. What are you saying? Report an error in the passage at 26:03 Highlight the passage at 26:03

· · · silence, 1 minute

26:26 And this isn't just the big picture, you know, and this isn't just somebody else doing it. And that's the invitation of the Buddha way. Report an error in the passage at 26:26 Highlight the passage at 26:26

26:37 Those people who keep dividing the world into us and them. Report an error in the passage at 26:37 Highlight the passage at 26:37

26:48 How am I, this is the opportunity of our study, how am I, day after day, moment after moment, Report an error in the passage at 26:48 Highlight the passage at 26:48

26:58 separating, ripping the undivided fabric of what the actual alive feeling is fundamentally. Report an error in the passage at 26:58 Highlight the passage at 26:58

27:11 into me and you, friend and enemy, good and bad. Report an error in the passage at 27:11 Highlight the passage at 27:11

27:43 So in this way, you know, to make peace, to be peace. is not to like get someone else to do something. Report an error in the passage at 27:43 Highlight the passage at 27:43

27:54 It's also to understand and study closely Report an error in the passage at 27:54 Highlight the passage at 27:54

28:04 The way that we are. Report an error in the passage at 28:04 Highlight the passage at 28:04

28:09 convinced by and confused by and acting from a small, individual, separate self. That isn't actually grounded in the situation, the intimate and unknowable situation of our being alive. Report an error in the passage at 28:09 Highlight the passage at 28:09

28:30 So we study how we are doing this ripping. Report an error in the passage at 28:30 Highlight the passage at 28:30

28:37 occasionally maybe we we study the wholeness but more often we're studying how we separate up again Report an error in the passage at 28:37 Highlight the passage at 28:37

28:48 So our Japanese Soto Zen founder Dogen Zenji says, to study the Buddha way, Report an error in the passage at 28:48 Highlight the passage at 28:48

29:18 We grasp onto a story of the world that Report an error in the passage at 29:18 Highlight the passage at 29:18

29:27 has inside and outside, me and you, friend and enemy, good and bad. Report an error in the passage at 29:27 Highlight the passage at 29:27

29:54 Even though when we're silent and still, the Report an error in the passage at 29:54 Highlight the passage at 29:54

30:09 truth is we can't find the boundary or the edge. Report an error in the passage at 30:09 Highlight the passage at 30:09

30:18 We don't know what this is. We're in this, not even in this, we are this profound mystery. And I think part of what happens is that feels a little too big. Report an error in the passage at 30:18 Highlight the passage at 30:18

30:42 What we are and how we got here and the fact that we don't really know what it is and can't really get a handle on it is kind of like a lot to work with. Report an error in the passage at 30:42 Highlight the passage at 30:42

30:55 So we like this story. Then we hear this story, like that baby we'll hear soon. We hear this story that is just kind of... reassuring and makes it all make sense, which is you And then on the other side of your skin, there's all kinds of other owner operators. We're out there, you know, like the trucks. Report an error in the passage at 30:55 Highlight the passage at 30:55

31:36 Owner, operator, you own and operate your own rig. I think I've heard that commercial. I'd like to own and operate my own rig. Report an error in the passage at 31:36 Highlight the passage at 31:36

31:49 This is like actual traditional Buddhism, these terms, owner and operator. Report an error in the passage at 31:49 Highlight the passage at 31:49

31:58 There is something happening here, and nobody owns it, and nobody's operating it. But that's kind of scary, so never mind. Report an error in the passage at 31:58 Highlight the passage at 31:58

32:13 You, your little person with your name, is somehow, even though in that calligraphy the whole world is there, somehow you managed to cut yourself out from that. But then how did you come to be separate from all those conditions? Report an error in the passage at 32:13 Highlight the passage at 32:13

32:34 But we cut ourselves out of that somehow and then imagine that we could act independently of all that stuff. Report an error in the passage at 32:34 Highlight the passage at 32:34

32:43 But if we were independent from all that stuff, we wouldn't be arising. Report an error in the passage at 32:43 Highlight the passage at 32:43

32:57 So the study, to study the Buddha way is to study the self, to study. The way that I think that this separate, independent, Report an error in the passage at 32:57 Highlight the passage at 32:57

33:09 owner-operator is moving through a world of mostly dead stuff I guess and some and other other people And then animals, I think we're not quite sure what to do with. Sort of like in between. Anyway, our view of the world is... Absolute nonsense. It's just not what's happening. And so now and then we come together in a room like this and we offer incense to a body that is upright, silent, still, and open. Report an error in the passage at 33:09 Highlight the passage at 33:09

33:42 And we bow and we say, we have no idea what is happening here. And that is a path of healing. I have no idea what is happening here is the next thing that Dogen Zenji says. He says, to study the self. To study the self is to forget the self. To study the Buddha way is to study the self. To study the self is to forget the self. Report an error in the passage at 33:42 Highlight the passage at 33:42

34:12 To forget everything that we know about what the situation is in which we find ourselves. Report an error in the passage at 34:12 Highlight the passage at 34:12

34:26 As Suzuki Roshi says, forget who you are and where you are and how long you've been there. So to study the Buddha way, we forget. Report an error in the passage at 34:26 Highlight the passage at 34:26

34:40 To really study this self, to study this aliveness, we forget everything we know about it. Forgetting what we know, there's actually no separation. The separation wasn't arising in the immediate fresh experience of being. The separation is just a story that we're telling on top of it. A very impactful and important story. It's not a story to kill or reject. Report an error in the passage at 34:40 Highlight the passage at 34:40

35:09 But a story that when it comes out of balance with the embodied non-separate reality becomes bombs and hatred and constriction and suffering. Report an error in the passage at 35:09 Highlight the passage at 35:09

35:25 So we forget the self. To study the Buddha way is to study the self, to study this being alive. What is it? Who are we? What is happening here? To study this self or to study this being alive, Report an error in the passage at 35:25 Highlight the passage at 35:25

35:45 We forget everything we know about it because we want to encounter it directly. So forget everything we know about it. And that's why we come into a posture and we come into a place, hopefully with some safety, or find a place in our own practice where we can feel, may it be so, some safety and Report an error in the passage at 35:45 Highlight the passage at 35:45

36:08 allow ourselves to forget everything we know about what this is. And the Buddha says, I don't I The Buddha guarantees that when you forget everything you know, there is no inside and outside. There is no self and other. The 10,000 things are one body. Heaven and earth are one root. Report an error in the passage at 36:08 Highlight the passage at 36:08

36:43 So Suzuki Roshi says, forgetting, we forget who we are and where we are and how long we've been there. Dogen Zenji says, forget the self. Suzuki Roshi says, when we forget who we are, Then we are the self that includes everything. When we don't know, and we wake up into the feeling of aliveness, everything that's here and everywhere is included in the aliveness of our self, of Report an error in the passage at 36:43 Highlight the passage at 36:43

37:27 this being. Report an error in the passage at 37:27 Highlight the passage at 37:27

37:37 And that's also how Dogen Zenji continues. To study the Buddha way is to study the self. To study the self is to forget the self. Report an error in the passage at 37:37 Highlight the passage at 37:37

37:48 To forget the self is to be actualized by the 10,000 things. When you forget your small, separate self, then what this is is manifested by everything. It's everything else. It's everything is what's arising. Your aliveness is actualized by the whole thing. Report an error in the passage at 37:48 Highlight the passage at 37:48

38:27 When actualized by myriad things, by the 10,000 things, Your body and mind as well as the bodies and minds of others drop away. Report an error in the passage at 38:27 Highlight the passage at 38:27

38:45 And there is just intimacy, the intimacy of what our life actually already is. Report an error in the passage at 38:45 Highlight the passage at 38:45

38:56 So one of the things that we've been exploring in this practice period is that when we talk about the teaching of no self, Shohaku Okamura says, you know, this teaching of no self that you hear so much about in Buddhism is a kind of connector between the small self and the universal self. or the self that's this constricted separate person and the being alive that includes everything Report an error in the passage at 38:56 Highlight the passage at 38:56

39:23 No self is the kind of forgetting of what that is that allows this small person to actually be the aliveness that includes everything. Report an error in the passage at 39:23 Highlight the passage at 39:23

39:39 We study the self, we forget the self, and then what is here is everything together arising. Report an error in the passage at 39:39 Highlight the passage at 39:39

39:48 So when we say no self, it's not that there's not something happening. It's that the thing that's happening. is free of everything that we know and think about it. The thing that's happening here is not a separate, independent owner-operator. Report an error in the passage at 39:48 Highlight the passage at 39:48

40:18 I'll close sharing one more way that Dogen Zenji puts this. To carry yourself forward and experience all the things is delusion. Report an error in the passage at 40:18 Highlight the passage at 40:18

40:31 That all the things come forward and make you is awakening. You can feel that in your body, like the carrying of yourself forward, you know. That big backpack that you're carrying forward into the world. I'm moving the worlds out there. I'm moving forward, carrying myself into it. That's confusion. That's war. That's hatred. That's suffering. Report an error in the passage at 40:31 Highlight the passage at 40:31

40:57 Ease and peace and joy is that all things arising are making yourself, which isn't separate from those things. It just is the arising of everything. Does that make sense? Report an error in the passage at 40:57 Highlight the passage at 40:57

41:16 Or rather, Can we engage in the practice of noticing the carrying myself forward into the things and remembering that that is the root of war and confusion and greed and Report an error in the passage at 41:16 Highlight the passage at 41:16

41:42 breathing out and breathing in and connecting with the way that actually the aliveness is arising together. Report an error in the passage at 41:42 Highlight the passage at 41:42

41:59 I'm not going forward into it. It's rising, giving me my life. Imagine walking in the world in that kind of intimacy for Report an error in the passage at 41:59 Highlight the passage at 41:59

42:16 ourselves and for each other. Thank Report an error in the passage at 42:16 Highlight the passage at 42:16

42:28 you for your kind attention this morning. Thank you for listening to this podcast offered by the San Francisco Zen Center. Our programs are made possible by the donations we receive. Please help us to continue to realize and actualize the practice of giving by offering your financial support. For more information visit sfzc.org and click giving. May we fully enjoy the Dharma. Report an error in the passage at 42:28 Highlight the passage at 42:28