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A class on Chapter 2, The Practice of Yoga, from the Bhagavad Gita, as translated by Stephen Mitchell, Three Rivers Press, New York, 2000. The class spent time on the passage: You have a right to your actions, but never to your actions' fruit. Act for the actions' sake. And do not be attached to inaction.
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A class on Chapter 2, The Practice of Yoga, from the Bhagavad Gita, as translated by Stephen Mitchell, Three Rivers Press, New York, 2000. The class spent time on the passage: You have a right to your actions, but never to your actions' fruit. Act for the actions' sake. And do not be attached to inaction.
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The speaker begins with a meditation exercise and reads a verse from the Bhagavad Gita about Krishna being all that is. They discuss the concept of resolute understanding and the purpose in life. They emphasize the importance of being resolute and having a firm conviction. They also mention Mother Teresa's purpose in life and discuss the idea of seeing the Christ in everyone. They talk about spiritual growth and the never-ending process of consciousness. The speaker then talks about the scriptures and how they challenge our rational mind. They mention the scriptures dwelling in duality and the need to be beyond all opposites. They discuss desires and the idea of being anchored in the real. The speaker concludes by saying that scriptures are unnecessary for someone who has seen the truth, but they can still be helpful. Thank you, thank you, welcome to everyone, nice to see you. We like to get our bodies and minds in receptive, synchronized mode, so we're going to make the sound of om three times with a deep breath. Aum, Aum, Aum, Shanti, Shanti, Shanti. One of our attendees last week reminded me of a beautiful verse that's in the introduction to the Bhagavad Gita. So I'm going to read that now. Yes, this happens to be on page 23. You can look at it if you wish at the top of page 23, about the second line. And here is what Krishna says, for example, that he is all that is, but all that is is in him. So he is not in it, but he is the best of all that is, but he is beyond is and is not. So the poet here in Krishna is challenging our rational mind, because those words don't speak to our rational mind, do they? They speak to another place. Can we open that other place inside of us to hear his message? And when our intellectual mind starts to argue or ask questions, just talk to our mind and say, thank you for sharing and take a deep breath and see what shows up next. We had a question last week, I believe it was you, Jeff, on the meaning of resolute understanding. And we agreed to postpone it to this week. What does resolute understanding mean? We could talk about that intellectually, but I thought we might do a little exercise to sort of get it deep within ourselves. So the exercise is I'm going to ask you a question, and you are going to respond to the question. That's the exercise. One answer may be, well, I don't know, or I've never thought about that, or something may just come up for you. All right. So let's go into our inner space and close our eyes. Close our eyes. Let's get our body ready. Let's take a deep breath. One more deep breath. And another deep breath. Deep breath. Here is the question. Just notice what comes up for you. What is my purpose in life? Allow whatever comes up for you to come up. Well, we don't want to struggle over this question and start to think and rethink about it. Just notice what came up for you. What is my purpose in life? Mother Teresa had a purpose in life. Her purpose was to see the Christ in everyone. That was her purpose in life. Great teachers like Gandhi also had a purpose in life. What was her purpose in life? Gandhi also had a purpose in life. What was Gandhi's purpose in life? Anyone? Nonviolent action. Before I go on, is there anything anyone would care to share about that exercise? How it made you feel, for example? If, for you, a purpose in life came up, I'm guessing that when you were a little kid, that wasn't your purpose in life. We have different purposes in life that come about as we age. Now, as a young person, my purpose in life was more adventure, more sex, and lots of beer. And things change. So if, for you, a particular purpose came up for you in your life, I'm guessing that at some point you resolved. You made a resolution. This is my purpose. And then you were resolute with that purpose. You were resolute, and you are. So that brings us to the verse that we discussed, for which there was a question. The verse is, Resolute understanding is single-pointed, Arjuna. But the thoughts of the irresolute are many-branched and endless. So resolute understanding could also be thought of as firm conviction. I have a firm conviction. I have a resolution that this is how I will understand the world through my purpose. Questions? Questions. Okay. Does that help with the resolute understanding, firm conviction being resolved? You know, resolution has a bad rap, I think, because we are taught to have, make New Year's resolutions. But everyone knows they sort of go by the by during the year, and we remake them every year. Right. But a true resolution is we are resolute, and our understanding is resolute. I see the world when I'm with you through the eyes of Christ in you. That's how I understand the world. Christ is in you. I have a resolute understanding. Yes. The question, I believe, now that I've grown up a little bit, my purpose in life is to grow spiritually in consciousness, and it's a never-ending process. Yes. Basically, that's what I'm trying to do. So we've heard a particular purpose in life is to grow spiritually and recognize it's an ever unending process. Right. Wonderful. Wonderful. And if your answer was, I'm not sure, or let me think about it. Wow, that's a great question. I wish I thought of it before. Well, great. You can hold that in consciousness. And if anything comes up for you between now and next Sunday, you're welcome to share. Shall we move on? Yes. I would say you can be resolute in nothingness, things of the world, but it costs you the sight of the real world. And so I think that's where you need to be resolute, we all have faith in something, either our idols or God. And I liked a bit about Mother Teresa. She was trying to see the Christ in each person. And that is a true purpose is to reunite. You reunite with God as far as remembrance, because right now we are creations of God. We are holy. And as Mother Teresa says, you know, she tried to see the Christ in everyone. She saw. Yes. Didn't try. Oh, I'm trying. She saw. Right, right. And that's how you get to God. And like it says, you know, you go two by two into the ark and he goes there alone. Right. And we are as a sunshine, we are fragmented, although we see each other separately. But yes, that Holy Spirit was given or created to help each of us. Right. So thank you. Thank you for sharing. By the way, when you answered that question, what is my purpose in life? There's no wrong answer. There's no wrong answer. Every answer was right. Was right. Got that? So there's no judgment. It's not good to have a purpose. It's not bad not to have one. It's just the way it is. But sometimes when we're in the midst of our spiritual studies, we hear something and get inspired and say, ah, I never thought about that. And that's the purpose of our studies of the Gita. By the way, the Gita is going to suggest a purpose for you. So be patient. So carrying on, we're just going to finish up chapter one here. Krishna said on this path, no effort is wasted. No gain is ever reversed. So any effort you made just now, for example, whatever it was, is not wasted. And no gain is ever reversed. Even a little of this practice will shelter you from great sorrow. So you don't have to be a saint or a guru to shelter yourself from sorrow. A little of your spiritual practice will shelter you from sorrow. So if any of us have experienced a great sorrow, this teaching says, well, if you want to shelter yourself, just a little bit of spiritual practice won't be wasted and will shelter you. So no judgment on your spiritual practice. A little bit is worthwhile. Oh, we already went over that. I'm behind. Of course, repeating. Well, I repeat it. I repeat myself a lot. And then comes the verse about resolute understanding. It's single-pointed, but the thoughts of the irresolute are many-branched and endless. Okay, moving on. Russ, close your ears here because we're going to... Now, what the scripture says, foolish men talk of religion in cheap sentimental words. Leaning on the scriptures, God speaks here and speaks here alone. God speaks here and speaks here alone. So our teaching from Krishna is foolish men talk of religion in cheap sentimental words. Now he goes on and says they are lured by their own desires. We're going to talk about desires. That's the subject of our discussion today. They are lured by their own desires, besotted by scripture's words. Their minds have not been made clear by the practice of meditation. Well, these are scriptures I'm speaking from, aren't they? They are. So you see how it sort of wraps around itself and challenges us? Foolish men talk of religion. Well, we're sort of talking about spiritual, religious things, aren't we? Foolish men are lured by their own desires, besotted by the scripture's words. Their minds have not been made clear by the practice of meditation. Does anyone here meditate, by the way? And you can answer that to yourself, yes. So here he goes on to talk about the scriptures. The scriptures dwell in duality. Good, bad, yes, no, white, black, happy, sad, come, go. That's what a duality is. The scriptures dwell in duality. Be beyond all opposites, aren't you? Wow, that's a challenge. How can we be beyond all opposites when they just fill our lives? We see something on television and say, oh, that's bad. We see some people on television and say, oh, they're bad. And then we come here and we say, oh, we're good. We're good, aren't we? We're good, except for a couple of bad apples, but that's okay. Mostly good. The scriptures dwell in duality. Be beyond all opposites, aren't you? Anchored in the real and free from all thoughts of wealth and comfort. Thoughts of wealth and comfort have to do with desire. Anyone here desire wealth? So, Ross, he wants to be very rich, yeah. Anyone desire poverty? No takers. How about comfort? Anyone here after comfort? A lot of heads are shaking. Comfort, yes. How about discomfort? Discomfort. So, be beyond all opposites. Now, this is mind work, isn't it, Arjuna? Anchored in the real, which is beyond our judgments and mind work, and free from all thoughts of wealth and comfort. Except, of course, for my brokerage account. I hope the market goes up on Monday. But I have a technique for that. If it goes down, I just don't look at it. Then the scripture says, as unnecessary as a well is to a village on the banks of a river, and these are the days when rivers were pristine, as unnecessary as a well is to a village on the banks of a river, so unnecessary are all scriptures to someone who has seen the truth. So, what Krishna is saying, seek the truth. And the scriptures are unnecessary. But that doesn't mean we can't enjoy them and find them helpful. It's just, are they necessary? That's the difference. Are they necessary? Or are they just better helpful, and from which I get inspiration? Or is there a path so that the scriptures are unnecessary because we have and are seeing the truth? Well, we're going to get some more help on this path of seeing the truth. Are you ready? Here we go. All right. We're finishing up chapter one. By the way, now we'll start on chapter two. Now we'll start chapter three. So, this is the last set of verses I have in chapter two, and I want you to know that I have memorized these words because in my spiritual path, when things go awry and I wake up in two in the morning and my mind is going... I can use a scripture like this, which I have memorized, to try and shift my thinking. So, here's the scripture. You have a right to your actions, but never to your actions' fruits. You have a right to your actions, but never to your actions' fruits. Meaning, you have a right to your actions. What's yours to do? That's yours to do. And you have a right to that, but never to your actions' fruits. In other words, results. Act for the actions' sake and do not be attracted to inaction. Do not be attracted to inaction. Act for the actions' sake. When I came here this morning, I went out and got in my car, and I performed an action. I started the car. I was attached to the actions' fruits. What if the car doesn't start? Well, it started. I'm here. But I was attached to my actions' fruits. Now, how would I have been if the car hadn't started? Would I have been peaceful and serene and saying, Thank you, God. There's something here that I hadn't foreseen, and I'm grateful for what I've got. Oh, shit. The car won't start. Pretty serious stuff, because it applies to everything. I had a desire that the car would start. I had an expectation the car would start. If my expectations weren't met, I would probably, in spite of all my good practices, be upset. And the teachings of the Bhagavad Gita are the path to peace. How can I adjust my thinking so that I am always perfectly at peace? At peace. Well, you have a right to your actions, Arjuna, but never to your actions' fruits. Act for the actions' sake, and do not be attracted to inaction. Self-possessed. Now, this is the capitalist self, not the ego self that wants things and so on. Self-possessed, resolute. There's that word again. Self-possessed, resolute act without any thought of results. Open to success or failure. This equanimity is yoga, and that's yoga in the grand sense. Questions from anyone? Yes. I will. Questions, yes. Okay. So, if I am not about the right of having results, don't I think about the results with a bit of humanity? Of course. Of course. This is not about planning. Yeah, I'm not a planner, not to worry. But to be unattached to the fruits of your actions. Yes. In the sense of how it impacts others. Yes. How do you do that? We're going to get to that. All right. We're going to talk about it. So, what the question is, you have a right to your actions, but never to your actions' fruits. What if you do something bad? You know, good, bad, there we are again, duality. But what if we do something bad that hurts other people? Shouldn't we be upset about that? We've been doing something that isn't necessarily bad, but isn't for the good of the well-being of all. You have a right to your actions, however they show up, and whether you judge they're for the good of all beforehand or the good of all afterhand, but if you see something is yours to do and it feels right, which probably means in your case it's for the good of all, you have a right to that action. Now, if it turns out there were unintended consequences, that's a word we see a lot today, don't we? Unintended consequences. Unfortunately, it's usually a lie. It's usually a lie. You know, in wartime, there's unintended consequences. Often a lie. Consequences were intended. But if we have unintended consequences, are we perfectly at peace with that? Or does judgment set in? Oh, I did a bad thing. I should have done a good thing. Oh, why did I do that? I wish I hadn't have done that. I have a regret. And this is such a terrible, bad, awful thing that I did with a good intention that I'm going to bury this in my heart so that this bad thing I do stays in my heart and I can bring it up any time that I want to get down on myself. What a bad person I was. And that's who I am. B-A-D. So we can really jump into the duality, can't we? Have some fun with that. Yeah. I know you have a class to teach and this is a conversation you probably should have all the time. No, no, no. This is exactly the right conversation that's supposed to come up. So I'm really asking a question around the duality of being in a manifested body that takes action and gathering my life energy to be here and do things. Yeah, so you gathered your life energy and you come here and you do things and? And when we say having to write something, I guess my real question is how do you care enough to do things? How do you feel part of it to engage and do things if you're not attached? Ah, wonderful question. Did we all get that? How do we do things if we're not attached to the results? How do we not give something to someone who needs it because we're attached to them receiving it and having a benefit? So if we're not attached to the results, how do we motivate ourselves and get ourselves going to do the good things we were meant here to do? Wonderful question. Did I get it right? Yes. So here's the difference. I came here intending to be useful to you and you and you and perform a service. That was my intention. And what is my experience so far? It's working out pretty good, it seems to me. But what if it weren't? What if someone said, this is a lot of crap chap and I'm leaving here. I'm out of here. How would I feel? Pretty crappy. Or would I feel perfectly at peace? Perfectly at peace. Thank you, God. Everything is in the right order. I came here. I did what was mine to do. My actions fruit happened to be a picked up person who's leaving here. Thank you, God. I acted for the actions sake. I wasn't attracted to inaction. I didn't call up sick or stay home in bed. I was self-possessed. In myself, that was mine to do. I was resolute. I'm going to do my best to come here. Even if the car didn't start, I'd call an Uber. And I acted. I acted without any thought of results. What's it going to be like when I get there? Oh my God. It could be great. It could be bad. What's it going to be like? I was open to success or failure. And now I'm here experiencing success or failure. And this equanimity or this peace is yoga. Thank you, God. Thank you, God. Wonderful question. Did I get any closer to answering it? All right. God bless us all. All right. We're going to move on now to the next chapter, which actually has an exercise that's going to engage us in just what we've been doing now. So we can put this practice deeper into our hearts. Let me go there. All right. So, by the way, you may have noticed if you're reading the Gita that I do not go over all the sutras, the verses. There just wouldn't be time. So I've selected certain ones. However, if you were to go back after the class, for example, and read over the chapter we discussed, you'll find so much more richness and detail and help in understanding or taking internally what's said. Are we ready for an exercise? Here we go. All right. Rob's cheating. He's looking over here. That's okay. Cheating's good. All right. So those of you here in the room. Really? Yeah. Yeah. Cheating's good. I don't know. I don't know. Cheating's bad. Cheating's bad. Good boy. Good job. Can I take a breath? Now I ask each of you here in the room to put down your books and your cell phones and your thoughts and to come into the room. So if you're not in the room, come in the room. Everyone in the room? No one's missing off somewhere else? Good. Also our Zoom friends. So each of you here in the room, select a person and pair yourself up eye to eye contact. Do that now. Select a person and make eye to eye contact with that person. Do that now. Okay. And is there someone that doesn't have eye contact? We'll do it together. Okay. Yeah. And for those who are Zooming, I ask you to think of someone, but this time not a family member or a friend, but a stranger you have come across lately. It could be a clerk in a grocery store or just a neighbor, someone you just came across. And I ask you on Zoom to gently close your eyes, whereas we here will have our eyes open, and come into virtual eye contact with that stranger. And you're going to have a conversation with the stranger just like we are here. So is everyone in eye contact? All right. So quietly say to each other, you have a right to your actions. You have a right to your actions. But never to your actions' fruits. But never to your actions' fruits. Look at that person. Let that sink in. You have a right to your actions, but never to your actions' fruit, Rob. You have a right to your actions, but never to your actions' fruits, Steve. Act for the actions' sake, Rob, and do not be attached to inaction. Act for the actions' sake, Rob, and do not be attached to inaction. Act for the actions' sake, but don't be attached to inaction. So the words are, act for the actions' sake, and do not be attracted to inaction. Do it again. Act for the actions' sake, and do not be attracted. But do not be attracted to the action. Do not be attracted to inaction. Inaction. Say it again. Okay, let me think it through while I'm trying to say it. Do not be attracted to inaction. So, Rob, say this to me. Say this to me. Act for the actions' sake, and do not be attracted to inaction. Act for the actions' sake, but do not be attracted to the inaction. To inaction. To inaction in general. Oh, I'm having a hard time with that. Okay, is anyone having a hard time with this exercise besides me and Rob? It's okay, by the way. It's okay if you have trouble with this. Because more likely than not, this is not how we generally treat ourselves. Now, if you choose to be guided by this scripture, you must say it exactly the way it's written, and not paraphrase it. So, act for the actions' sake, and do not be attracted. It's not act for the actions' sake, but do not be attracted. These are subtle messages. Subtle messages. So, we have to look at the exact words the poet has blessed us with. And use those exact words. Yes? Yeah, yeah, sorry. It might be the translation that I have here, but it doesn't say attracted to inaction. Okay, maybe I made a mistake when I wrote this down. So, my bad. We're good. See, that's what I was thinking, too, that it was attached. Do not be attached. Let me see here. Yeah. Because I couldn't understand. Do not be attracted. That's the version she has. But isn't this like a translation? That's why I'm asking, because the meaning could be quite different, based on how you translate it. Right. Oh, well, you all caught me with my pants down. I don't know what was in my mind when I wrote this. But apparently, attached is the correct word, and not attracted. So, where did I get attracted from? After I've been preaching about it and memorizing these examples. Okay. These are two different responses on my behalf. Probably could both be what they were talking about. So, you see how this has been a challenge for me? I made myself a promise I was going to memorize this exactly the way it was. And I messed up. I didn't. And I noticed some of you had some trouble just repeating it. So, I have to go back to my roots and re-memorize this, because I believe it's so important to memorize it the way the poet stated. May I pull it back? And yes. Jeff, go ahead. Okay. I think it's good, because now we know that importance of attached. We would never have... It would just gloss through and forget it the next day. But now it's in there forever. Steve, can you read it? I don't even know where the heck it is. Where is it? Someone said page 54? 54. You have a right to your actions, but never to your actions' fruits. Act for action's sake. For the action's sake. For the action's sake, and do not be attached to an action. So, it's the bottom of page 54. You have a right to your actions, but never to your actions' fruits. Act for the action's sake, and do not be attached to an action. Glory be. We're all learning here. Yes, sir. It seems like it totally proves the point you've been making in this exercise about equanimity, and what a perfect example of a teachable moment. So, how do you feel that you were just sharing, knowing that there's been this error or intention that wasn't met with the memorization? Yes. How do I feel with having screwed up, with writing the verse down? How do I feel? I feel moved and grateful. So grateful. And moved. I wonder why, because if I hadn't volunteered to do this, I might never have noticed this, and I feel it's important. So, I'm grateful. Thank you. Amen. Yes. What's your name? Gail. You commented, you said, depending on that word, it would mean something totally different to me. The two words were attached, and what was the other? Attractive. Correct. I'm sorry? Attractive. I said attracted. The correct words were... Would you be able to just, maybe briefly, how would those be different? Well, for me, attached means I'm holding on in some way, that I have decided that it's valuable or good, or that I should have ought to have it. Okay. For me, attractive means that there's something that's calling to me. It might be whispering, or it might be very strong, but it's calling me forth. So, attached means there's something that you'll lose, or there's some big badness. I mean, I'm attached to chocolate, for example. And your husband. That's a better example, yeah. Well, so, you could say that the attached is more in the humanity of me, and the attractive is me more listening to the, I'll say, universe or spirit. Mr. Russ. I'm Mr. Russ. Reverend Russ. When I think about the term attached, I already have it. I'm already connected to it. When I think of the term attracted to, I haven't had it yet, but it's calling me. There's an allure that says, I want that. I'm not attached to it yet. It's just calling to me. Thank you. Attached is harder to let go of. Yeah. That's the secret. Yes, Mr. Mead. I'm thinking of Buddhism as always suggesting the middle way, or don't be attracted to outcomes. And that seems very Buddhist to me, as well as that. It is very Buddhist. This man studied Buddhism and is in monastery for some odd years. And Russ, I think, hit it on the head. I'll repeat what I heard him say. An attraction is something that's sort of out there, and it's like a magnet drawing me there. That's attraction. We use attraction for people that we're attracted to. We could be attracted to inaction, but attachment is something different. If I'm attached to inaction, I'll be upset if I lose it. So if I'm attached to something, if I lose that, I'll be upset. So if I'm attached to inaction, that means when it's time for me to act, I'm attached to going inside my closet and hiding out because that's how I am. I'm attached to that, and I'll be upset if someone drags me out. Yes, Russ. And I'd like to bring up something that Russ was saying, that this exercise was, I think, an example of what we were doing here. For me, I recognize I have a deep attachment to doing things right. And I kept messing up. I kept messing up. I kept saying attached, and you kept saying attracted. And I kept thinking, I wasn't getting it, and I was feeling really bad because I wasn't doing it right. I couldn't get it. And so I need to let go of that, or not need to. The scripture is guiding me to say, don't be attached. But I was so attached to doing this exercise right and just moving on. And I was on your case, wasn't I? Getting an A, yeah. But I'm really attached to my 4.0 GPA and having my shirt. I mean, I'm OCD or whatever. Anyway, I just wanted to share that. So I think that this exercise has served its purpose. Any other questions before we move on? I have a question. Why should we not get the results of the fruit of our actions? Say it again. If you do something and you get benefited as a fruit of your actions, why should you benefit from that? No reason why not. Yes, why not? We don't. We do. We do. Okay. It's okay to keep a hard self-administration, don't it? As long as it's good for others. See, that's the thing. Is it good for you or is it good for everyone? Is it service to self or is it service to others? Well, hold on a second. That's the act. We're talking about the action's fruit now. The fruit of your action. It seems like I've heard that you shouldn't get attached to those. Yes. So here's how that works. Don't be attached to fruit of your actions. So you're about to do something good. You're going to give money to someone who really needs it. You're going to give something. And you do. And they get it. And they're happy. And you're happy. That's wonderful. See that? Okay. Now, you're going to give somebody some money. Or you're going to give something and expecting they'll be happy. And it'll be a nice result. And it's not. You give some money to a homeless guy on the street. And you've done it before. And you felt good. And they did good things with it. But this guy, you find out later, went down to the liquor store and bought some booze and got drunk. Because he has free will. So how do you feel about that action now? Of having given that person money and they went and got drunk? I made a mistake, I guess. Maybe not. See, that's what the teaching says is, maybe you didn't make a mistake. That's the important part of the teaching. It's not that you made a mistake. You were acting for the action's sake. Giving some money to someone who seemed to need it. But after you do that, can you detach yourself from what actually happens? If something good happens, good. If something bad happens, good. That's detachment. You've done what was right for you. God bless you. Now, some result happened that was unforeseen. God bless the result. Maybe there's something there, a lesson for me that I can learn, because I'm upset they went and got drunk. What's the lesson there for me so that I can keep my peace? See that? Yeah, these things don't come easily. When he said, I think so, it means he kind of got it. But we need to hear these things again and again in order for them to sink into our hearts and get out of our heads. Yes, Russ. What I'm hearing in that example is that, like in the case of giving the money to the homeless person, there's, in my mind, or in our minds maybe, an implied contract that the recipient will do something constructive with it. Now, I didn't tell them that, and they didn't agree to that. I just gave them the money with an expectation, a hope, a desire they will do something constructive. But they didn't. And that was a contract I made in my mind, because when I found out he did not do what I hoped, wished, expected him to do, then I have to realize I had an expectation. I have to let it go. You know? Now, if I... Be detached from it. Detached. Now, it would be different if I said, I'm giving you this money, and I expect, do you agree to buy food or shelter or something that's funny? That would be a contract. And, but... And how would you feel if he broke the contract and went and got drunk? Same thing. Same thing. You know, I broke the contract, but at least I was clear of my intention with myself, what was going on. Right. So, you acted for the actions sake. Right. And you were open to whatever might show up. Right. God bless us. Amen. So, we have three minutes left. I have one specific question to ask one of the people on Zoom. So, if you'll all stay on, let's see if I want to give you a chance to start wrapping up. Gee, where did the time go? Mid, do you have a must share or can it wait? I have a real life example of how does it... Could it wait? Could it wait? Because we're getting close to the end. I now realize that. I will let it go. Uh-huh. Did you hear what just happened? Notice what happened. Mid had a desire for an action here. He wanted an action. But he didn't get the result he expected, which is to share himself. And Mid loves to share himself. And then he was okay with it. So, he wasn't attached to the result of his request. And Russ, that wraps up more than what I could say for our meeting today. All right. What's our homework for next week, Steve? Well, we didn't get very far in Chapter 3, did we? We didn't get as far as we were supposed to. I know. There's going to be some more verses in Chapter 3. I'll just tell you what the verse is that we're going to start with next week. It's Arjuna speaking. And Arjuna says, If you think that understanding is superior to action, Krishna, why do you keep urging me to engage in this savage act? What page is this? Page 61. If you think that understanding is superior to action, Krishna, why do you keep on urging me to engage in this savage act? That's where we begin next week. Thank you, Russ. Perfect. Thank you, Steve. I want to thank... Are we done before you thank us? And do I have time for a closing home? You do, and I still have a question for all of us. I want to address them again. You want to do that first? Yeah, just real quickly. So, thank you, Andrew, for inviting Gifted to join us from Nigeria today. So, Gifted, would you be willing to come on camera and say hello? Well, maybe not right now. So, Gifted's proper name is... I will not pronounce it appropriately, Onyinechi. So, we hope you can join us again next week. All right. Now, we've had some mind-blowing things, at least for me. So, we're going to use our closing poems to bring us totally back to peace, which is our true nature. With a deep in-breath. Shanti, shanti, shanti. Go in peace.
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