Занятие 8, часть 2

[Говорящий 1] (0:01 - 6:35)
Denny mentions Boudicca and Witzelburg, the six books of Nagarjuna. Denny, we're going to end the books, books thing, okay? So just hang in there.

Six books of Nagarjuna. Of Nagarjuna. I thought you would like an explanation of why he wrote six books.

And we have some little time. What the heck. I've never seen this explanation in my life.

So, you should know the names of Nagarjuna's, the six books of Nagarjuna. You should know the names. But I found a section of a thing by Rudra Nirgache, who lived just before Tsongkhapa.

He died just, he passed just before Tsongkhapa. Tsongkhapa was really irritated that he didn't get the name. He describes why Nagarjuna wrote six books.

Just go. Here we go. Nagarjuna wrote a book called the Seventy Verses on Emptiness.

That's the first of the six. The Seventy Verses on Emptiness. Why?

According to Buddha Rinpoche, he wanted to show how nothing in the world was a pen from its own side. Okay? He wanted to show how nothing was what it was from its own side.

Okay? That's the subject of the Seventy Verses on Emptiness. De le shun gyewo la sota gyalwa go sawa shen.

Then he wrote Mula Pragya. Then he wrote the most famous of his six books, which is? The root text on this.

The 27 chapters, which are the basis of every teaching on emptiness that ever happened after that. For 18 centuries. In China, Japan, Korea, Vietnam, Tibet, Mongolia.

The civilized world. Alright? That book was the basis of all thinking on emptiness.

For millions upon millions of people. For 60 generations after that. Okay?

Here we go. And what that book did was to deny that anything in the world could start or stop. Okay?

That book denied that anything in the world could start or stop. So it's not quite the pen thing, right? The pen thing is static.

It isn't a pen of the current instant, right? Sawa Shera, the book, the root text on wisdom. It tackled emptiness from a different point of view.

What point of view? Except of how could anything ever start? Come on.

How is it possible that you could see something start? Let's say you want a boyfriend. Okay?

I would like to see a relationship start with so and so. Okay? Let's make a practical application.

Okay? Why not? Or I would like to see prophets start coming into town.

Let's say a boyfriend. I would like to see a relationship start with a book. Okay?

What do you mean by start? He will walk into Starbucks. Do you mean when he puts his hand on the door?

What part is the start? What's the start of the start? Okay, it's not when he puts his hand on the door.

It's when the door opens wide enough for me to see his face for the first time and he catches my eye. That's the moment of the starting of our relationship. That's what I want.

Tell me how to make it start. What's your definition of start? He opens the door wide enough that our eyes, we make eye contact and we both know that's it.

Okay? Alright? Got it?

How wide does the door have to be for him to make eye contact? I don't care. It's an inch and a half.

Call it an inch. Okay? To get an inch wide open, does it have to be a half inch wide open first?

Yeah. To crack the door open an inch, you've got to crack the door open a half inch first. That's obvious.

To get it to crack open a half inch, do you have to crack it open a quarter inch? Can't we really, shouldn't we really say that the moment of the start of your relationship is not when he catches your eye when the door is an inch open, but when the door is a quarter inch? Can we say that?

Because that's the start of the door being open an inch, isn't it? When it's open a quarter inch. Right?

Am I right? But to be open a quarter inch, does that have to be open an eighth of an inch? Okay, then it gets silly, you know.

You keep going down, down, down, down. What happens is, you reach a distance that the door has to open for the relationship to start, which is not possible. It's not perceptible.

It's too small for the human eye to perceive. Is there such a distance? Is there a distance that is imperceptible by a human eye, but that would be perceptible to a good microscope?

There is, come on. I mean, you get down to, let's say, half a millimeter. Or, okay, half a millimeter.

You can't see the door open a quarter of a millimeter. A human eye cannot detect it. Okay?

But did it open a quarter of a millimeter before it opened half a millimeter? Yes. It must have.

Even though we cannot perceive it, it must have. Okay? It has to have.

Okay? And you can keep on going downwards. You can't perceive those things.

They're not perceptible by the human eye. And you can reach a width of the opening of the door which is not conceivable by the human mind. But must it have opened that much first?

Yes. Yeah. It must have, right?

In the end, you must be able to get down to a distance which the door opened. To begin your relationship, don't forget, this is important. I'm not talking philosophy.

It must have opened an infinitesimally small distance, shorter than which cannot exist. Am I right? You must be able to get down to a distance which cannot be halved.

No.

[Говорящий 2] (6:35 - 6:36)
No. You can't halve it.

[Говорящий 1] (6:37 - 26:37)
Must be. Must be. No, it's not.

You can't just halve it. What can't you do? You can't just halve it.

Divide by two. Yeah. Divide by two.

But don't you get down to the point where one instant touches the next instant? Don't you have to get down to a point where time moves? Doesn't one instant of the door opening have to touch the next?

Doesn't the back end of the first instant of the opening of the door have to touch the front end of the second instant of the opening of the door for the door to be open? It has to. Or else the first second is not in the second second.

So that the second second could take place six months later. You can wait until what season? There has to be contact between the first second.

There must be contact between the first second and the second second. And that contact cannot have width. Or there would be a second between.

And that could be ten years long. Okay? There must be contact on an infinitesimally small level of which has no width.

Because if there were, there would be more seconds. There must be. There has to be.

Okay? There has to be. Which means there can be an atom whose left side is its right side.

That's not possible. No. No.

There cannot be width in that contact. In the contact between the last piece of the first second and the first piece of the second second, there cannot be a period of time. It cannot be.

Or else there would be more than a split second between them. It's not possible. There's got to be direct contact between the last end of the first second and the third end of the second second.

There has to be. There has to be an infinitesimally small contact. If there was more than that, there would be another second.

And then there could be more seconds crept into there and you'd never meet him. You'd never get through the door. There has to be a moment of contact which has no width to it.

Because if it had width to it, you could cram a second into there. And then you could cram a second between that and the first and that and the second. There'd be three seconds between the first and second second.

And really, no, really, it gets into eons. You'd be like. It gets even lower.

There must be a point of contact. Which is a point. There must be.

Or else all kinds of incidents can get stuck in there. What it boils down to is that the relationship, it's not possible that the relationship is starting in the way you always thought. It's not possible.

It is impossible for there to have been a first moment of eye contact as he opened the door to Starbucks and looked at you sitting down at the table. That event is demonstratively impossible. It's not possible.

It cannot be possible. It cannot be possible that he catches you out for the first time. It cannot be possible that your relationship's done.

It cannot happen. If you really, I need a quick one. You have doubts.

You're not quite sure and I'm not pulling the wool over your eyes. But really, if you think about it carefully. If we had an hour more, I could sell it to you.

You cannot be seeing what you're seeing. When you catch the boy's eyes the first time, it cannot be happening. The way you think it's happening, it cannot be happening.

It wasn't that the door was not open. And then he touched it. And then it opened wider and wider.

And then he's caught your eye. It's not true. It's not possible.

If you really follow it carefully with your mind, it's not possible. It's not happening. It cannot be happening.

So, then your mind should say, Okay, well just tell us what's really happening so we can have a break. I'll tell you what's really happening. Your mind is projecting the boy.

He's not opening the door. He's not pulling his hand on the door. He's not opening the door.

The door's not opening wider. And you catch his eye. None of that is happening.

Your karmic seeds and your mind are opening one by one. Karmic seed opens. He touches the door.

Karmic seed opens. He pushes on the door. Karmic seed opens.

The door opens a little wider. Karmic seed opens. You project his eye.

Karmic seed opens. And it's that eye that catches your eye. Whose eye are you catching?

Your eye. If six months from then he turns out to be an asshole, who's father is he? Who's father is he?

Who's father is he? It's you. By the way, we just demonstrated the functionality of this viewpoint.

You see what I mean? If you understand that the whole thing of the start of a relationship came from you, then you can fix the relationship. Then you can make a perfect relationship that goes on for decades after decades.

It never ends. It gets sweeter every year. It gets impossibly sweeter every year.

Forget this. It's not true that relationships have to get older and more boring, or that the people have to get drawn to progress. It's not that.

If a relationship were conducted according to proper karmic technique, every decade that went by, it would be more and more impossibly sexy and beautiful. Like you say, no, no, it can't get better. And then you go next year, you're like, yeah, it didn't.

It doesn't get any better. It just keeps getting better and better. That's the whole purpose of studying this stuff.

You want something like that. And I'm talking that the relationship eventually goes beyond that. Okay?

Like you have a sexy, affectionate, impossibly beautiful relationship, which also goes beyond that, and then has all the people near it. Now that's a relationship. And that's what you will have.

That's the purpose of luck in it. That's what you will have. You will have that.

You can have that. Don't think nothing of it. That's the idea.

So the second of the six books of Yogacara was The Root Text of Wisdom. And mainly it showed that nothing could start or stop. You get a feeling for it though?

You get a feeling for the truth of the starting and stopping thing. But I think more importantly, you get a feeling for the use of such a book. Oh, A Boyfriend Who Stayed Loyal and Affectionate Forever?

Even after the kids? Yeah. Now that's a good book.

I like that, okay? You can use them. The reason is to use the books for something.

Let's do it real fast, and I'm not going to say anything else about the rest of the books, okay? CHEN THAB CHE UN LASZNYI UJJUNYI NGI PO TSAR AN THO These two books of the six books of Nagarjuna are considered the main ones. They are considered the two root texts, really.

DE RIGDEN DUGPA RIGDEN DUG CHUG PA Proving the points made in those two books through the use of logic was the purpose for Nagarjuna to write the next book, which is called The Sixty Verses on Reasoning. RIGDEN DUGPA RIGDEN DUG CHUG PA The Sixty Verses on Reasoning. Okay?

What I like about Ujjun Rinpoche's presentation is he has a logical thought to the six books of Nagarjuna. DE LE SHEN GYI TSE PAI GYEN PO TSOD PAN DOG PA DOG PA Say TSOD PA TSOD PAN DOG PA DOG PA People attacked his ideas in the first three books, so he wrote a fourth book called proving my critics are stupid. It's called Shutting Down the Critics.

Okay? Can't even do it. Okay, TSOD PA DOG PA SHEN TOG GYEL PO DANG TSOD PA'I TSOD PO DANG PA SHI MON DANG PA Then he wrote a book called This is Cool.

What does BAS MI GURA mean? I love this one in Sanskrit. BAS MI GURA BAS MI GURA BURN Yeah.

DESTROY It's better than that. It's like pulverize. ANNIHILATE It's pulverize into dust.

The next book was called Pulverize Them Into Dust. And it refers to it refers to techniques for defeating people. So it's called the Pulverizer.

That stuff they put on your forehead in India, that's BASMA. That's pulverized bone. They call it BASMA.

Okay. Okay. How many of you got so far?

Alright. One more and you have refreshments guaranteed. DEM DAPA RANG CHING LENG KYANG KUN SOG TO JIG TENG GI THA NEY TE CHING DUPA DUPA THA NEY DUPA Number six.

There's a debate about it, which is number six. I like his. He called numbers.

This is talking about the guy who put the tenger together. He's probably okay. And he said the last book is called Establishing That Things Could Normally Be Happening.

Establishing That Things Could Normally Be Happening. What's that mean? It's true that the pen is not there when we all leave the room.

But does the pen work? Yeah. Is it possible that the boy came to the door and caught your eye?

It's not possible. We just went through that. You want me to tell you or you want me to answer the question?

It's not possible. But still he comes to the door. You still did meet boys in the past.

They didn't come to your door so rarely. Okay? It happened.

So things are not happening in the way you thought, but they still happen. Nobody can deny that things happen. Don't try.

Don't try to say, oh, this is not real. That guy's going to cause you so much suffering. He's got to be real.

There's some reality to him or he couldn't make you miserable before and after the relationship. Okay? All right?

There's got to be something real there. He's coming from you, but he's real. In fact, we would say, last sentence, it's not true to say he's coming from you, but he's still real.

How should you think? He's coming from you, and that's why he's real. Okay?

Nagarjuna's like, don't go around apologizing for me, okay? Don't go around apologizing for Nagarjuna, all right? Please.

Don't go around saying, oh, he's coming from you, but don't worry, he's still real. Don't tell people like that. It really disturbs me.

You can tell them, Nagarjuna said, your boyfriend is real because he's coming from you. Not even though he's coming from you. Got it?

All right? The difference. Feel the difference?

All right. Then you can have some refreshments. We'll come back and do some question and answer maybe in about 10, 15 minutes, okay?

We have about 20 minutes to do questions. You spoke a little bit earlier about investigating, you spoke earlier about investigating your teacher and really getting in and watching the students and seeing how that person is, their morale, et cetera. The question I have is, when you go looking for a hard teacher, what kinds of seeds can you plant to help create that person?

Yeah, okay. Tim was asking about, by the way, we're going to talk more about it, a lot more about it, but the process of investigating a teacher, investigating a potential teacher. You meet somebody that you feel pretty good about and then in this system, you should investigate them like a, what do you call those journalists?

Yes, investigators. So you should dig into their path and make sure they're okay. But then his question was interesting, because in the end, whatever you find is coming from you, and you have to balance those two facts.

Whatever you find negative about this person and whatever you find positive about them, they're both coming from you. Given that it's not just the negative things of the potential teacher that are coming from you, but the positive things are also coming from you, then his next question, the next progress question was, well, couldn't you design a good teacher? Couldn't you just consciously design a good teacher?

You see? And that's exactly what an intelligent yogi should do. So I would make a list.

If I was looking for a girlfriend or a teacher, I would make a list. Either one, you know, or a boyfriend or whatever you want. You want a relationship, a personal relationship with a partner, or whether you want a teacher.

I would say make a list of what you want first, you see? Make a list of five to ten qualities that you want in this teacher, you see? And then you have to go about studying the karmic seed that would create each of those qualities.

Was I white? Okay, so... You would have to...

That's all, and it's very simple, okay? It's not hard. You make a list of what you want.

If it were me, it'd be something like loyal, attractive, intelligent, not broke. And make a list, and then go through the karmic seeds for each of those things, you know? If it's someone I would like them to be loyal to me, well then, am I being loyal to my friends, you see?

Am I there for my friends? And do I stick with them even when it's not so fun or not so pleasant, you know? Am I there for my friends?

Then, you know, affectionate. You'd like somebody who's not just... What do you call it?

I mean, all the boys are passionate, but they're not all affectionate, right? And it would be... I mean, so you want someone who's affectionate, right?

Someone who just has... Someone who would come in and hug you sometimes, you know? For no good reason.

And be nice to you. So then you would have to create the karma for that. You'd have to...

I would say attack the qualities one by one, you see? So now we go on to a teacher, right? You want to create a good teacher, a hard teacher.

I would start with a short list of five qualities that you want and then start crafting them, you see? Craft the teacher. Because you and I know it's not that you find them.

It's that you create them. And then... To a more intelligent Dharma student, the real teaching about teachers is please go make a good one.

And it's not go investigate this one. You see what I mean? If a person's intelligent enough, they know whatever they find out through some investigation is coming from them anyway.

If you find out the teacher had some... What do you call it? Abusing their students sexually or something like that, right?

Then really, when you find that out, you have to look at yourself and say, have I been doing something similar? Because why do I see this in my world? You see what I mean?

Rather than going that way, I would do the opposite. I would do what Tim was saying. I would say I would like a teacher who is sexually pure and who honors people of the opposite sex and they are clean-minded and they feel that relationships are holy and sacred and they don't abuse that kind of thing.

They're not interested in abusing that kind of thing. I would like a teacher like that. So that would be in the top ten qualities that I would like in a teacher.

And then rather than investigating people's past necessarily, I would investigate my own behavior and say, are you being pure sexually? And then clean up whatever it is that you might be doing, okay? Small things.

And then you won't meet a teacher who has a bad past that way. You see what I mean? You won't run into them.

The teacher you meet won't have any problems that way. So my suggestion would be to make a hybrid between what you said and what I said before. So I would say make a list of what you want in a teacher.

Strive to be what you want in a teacher. When you meet someone who's a candidate, check them out to see if they are clean and if they're what you want. You see what I mean?

And then somehow the striving to be what you want in a teacher will result in a clean bill of health for that teacher. You see what I mean? You will find a teacher who's authentic and doesn't have any problems that are bad, okay?

Okay, so I'm suggesting a hybrid between checking them out and making sure that after you check them out the answers come out good by being what you want to find yourself. Got it? You will, by being what you want the teacher to be, in your small way, teacher's supposed to be grander, right?

I mean, I'm gonna be, I'm gonna try to be nice to people and not bother people sexually. On a small level, you know, like on the street I'm not gonna like stare, you know. And then I dedicate that to meet a teacher whose conduct for decades is pure.

You see what I mean? And then go look for a teacher and you'll find one like that. You see?

You create the causes. And then investigate them and you'll find, oh, surprise, everything's cool. Because I've been good for the last few months.

Got it? Somebody hasn't had a chance. Okay.

Okay.

[Говорящий 2] (26:39 - 26:41)
Wait, wait, wait.

[Говорящий 1] (26:42 - 32:39)
Okay. Oh yeah, okay, good. I thought you were gonna ask me is that a bad seed or a good seed?

I don't know. To have a life-changing tragedy. You see?

Or is there some, it's an interesting idea, I haven't thought about it much. So if we take the example of a life tragedy that changes, well, I have thought about it. For me it was the death of three people in my family in a year.

When I was, I was 22 or something like, 21? 21. And then suddenly my father died.

Suddenly my mother died. Suddenly my father died. Suddenly my brother died.

In one year. So half our family died in one year. And then it made me, it wasn't a conscious decision, you know?

It was a subconscious trauma. And I'm afraid it might be selfish. I don't know.

Meaning, oh my God, that could happen to me next. You know what I mean? Like, I think there's some kind of very deep subconscious blow when people around you die.

And it might be partly selfish. That you're like, oh my gosh, this could happen, now it could happen to me. You see, like that.

And then you question your life, right? And I remember, I was on the, when I went to live with my Lama, I told my family we didn't have a phone. Because I wanted to focus, you know?

I didn't want to, I wanted to immerse myself in the monastery. So I told them we didn't have a phone. And we had a phone.

It wasn't my phone, but we had a phone. And then I said, you can't reach me, you know? You can send me letters.

And for, I don't know, for years, for eight years or something, I lived like that. I didn't go out of the monastery almost ever. And then one day the police came to the door.

And they knocked on the door and they said, you have to call your parents. You know, I'm like, oh wow. And then I was taking Rinpoche to English classes.

In where? Lakewood. Like five miles away.

So I would drive him to his English class and then I had to sit around and wait until he was done and drive him home. And then he said, well, take me to the English class and then go to, I called my parents for a pay phone so I would be honest. You know what I mean?

So I wouldn't be lying. So I waited until we took him to his English class, went to a gas station, called my dad on a pay, this was before cell phones obviously, and called my father and he said, your brother killed himself, you know? And then I'm like, I thought it was my other brother.

Who was always like doing crazy things, you know? So I'm grieving, first of all, I'm grieving for the wrong person. For one minute, you know?

And then I said, I'm so sorry about Phil. He says, no, it wasn't Phil, it was the other one. And then I'm like, and then this weird, this very, very weird experience happened to me.

I said, in my mind, I didn't hear him talk anymore. I couldn't hear anything else. And all I heard was this thing in my mind saying, what is he trying to teach you?

What are you supposed to, he's a divine being. He's trying to teach you something. Do you get it?

Do you understand? The person you thought was born into your family and was just an irritating runt all those years, this very clear voice, and I hadn't studied Tantra yet, I hadn't gotten an initiation yet, and it was like, he's not a human. He's a divine being.

What are you supposed to learn right now? And I didn't hear the rest of my father talking. You see what I mean?

So I think tragedies for a really well-trained practitioner are not even just something that might be useful. They could be tantric messages. They could be messages from a divine source.

And so what kind of seed would that be? And we say, say, karma? Leng den.

It means mixed black and white. It means a mixture. So it's one deed you did where maybe the primary deed was beautiful and your motivation was slightly wrong.

Something like that. We call it mixed black and white karma. So the fact that my brother died, I think it was a mixed black and white karma, right?

Or any tragedy which elevates you on a spiritual path would be a mixed black and white karma. I don't think you can say it's only good karma because it's sad. And then you can't say it's a bad karma because it got you into the monastery or something.

You see what I mean? So I'd say mixed karma. And there is such stuff.

Maybe we can say there's almost no pure white karma or no pure black karma. Almost all karmas are mixed. And so you get a mixed result.

You get a boyfriend with a big nose. All right. In the back.

[Говорящий 2] (32:42 - 33:40)
Geshe-la, I had this, I fell into this cycle where commuting to school for me was, in high school it was a half hour away. And then like a new hour in traffic. And then in college it was, I found a place where I wanted to to enjoy walking and just enjoy life and spend that time better.

And so I found a nice neighborhood where I lived in Collegetown and like soaked it up and just gave it a vacation for me, right? Vacation from downtown. And so I want to kind of identify what's creating that distance between places where I have to take that time to see people or take that time to do things I need to do.

[Говорящий 1] (33:41 - 41:40)
Yeah, okay. Lack of proximity. Yeah, I would say not facilitating the process of people getting to the things that they want to get to.

And that's a very common karma. That's a very, very common karma. So observe people around you.

Everybody around you wants something. There's a practice in the monastery, I told you guys. They teach you in the monastery, especially if you're an attendant, okay?

Like I was my lama's attendant. So I had to, I was basically his slave. And then I was supposed to cook.

I cooked for him. I cleaned for him. I did all his laundry.

I drove him everywhere. I built his house and everything. I cleaned his bathroom.

And then he trained me how to be a good attendant. And a big part of it was hospitality hostess. Because if there's a lama, then people are going to want to come see the lama.

Then one of the attendant's main duties is to make those people feel welcome and to pamper them. When they get to the house and they're supposed to meet the lama at three o'clock, then you're supposed to greet them at the door with a huge smile, even though they just woke you up from a nap and you're exhausted and you want to be reading a scripture or meditating. You want to do anything but meeting this person.

And then you're supposed to greet them with a huge smile and say welcome. I know your job as an attendant is only one thing, facilitate people getting to the lama, you see, in a smooth and friendly way. And so we built the house so that people had to go past my room to get there.

So that I could serve them tea or some dinner or something. And then I was cooking all day. And I was making tea and I was washing up the dishes all day.

It was pretty much that. Because he had a constant flow of visitors and each one had to be honored. This is a Tibetan custom, you know.

So he trained me how to honor a guest, which is a big deal in Tibet, you know. And so you're trained. The person comes to...

You're like a geshe? No, the person comes to the door and you're supposed to greet them, bring them into the waiting area, seat them, and then you're required to watch their eyes. You make small talk and you watch their eyes.

First of all, you lay things around the room, like cookies over there, fruits over there, teas over there, sodas over there, juices over there. You're supposed to spread it around the room. So they come into the room, you purposely spread all the stuff around the room, and then you make small talk, but what you're really doing is watching their eyes.

And then they will say, Rinpoche said I should be here at three o'clock. The cookies are over here, okay? Rinpoche said I should be here at three o'clock and I'm a little early and I hope you don't mind.

And then you're like, you're required as an attendant to watch their eyes. You're trained to watch their eyes. And then you say, would you like some cookies?

And they're like, and they're like, oh gee, I would love some cookies, you know? And then you think, you know, then you watch, you give them the cookie and you watch their eyes. And then the eyes look around for a beverage, you see?

And there's tea over there, there's coffee over there, there's juice over there, and you watch their eyes. And their eyes, human beings' eyes scan a room. Almost every human being who enters a room, their eyes scan the room.

And their eyes pause slightly on the things they like or the things they hate. So anyway, you're like, they're looking at the coffee pot. Then you say, you know, I was just thinking of making some coffee.

And they're like, and you say, do you like coffee? And they're like, yeah, I do, you know? And so you anticipate their needs.

As an attendant, you're taught to make people feel at home and comfortable. And then you anticipate their needs. And then by the time they meet Rinpoche, they're already had some of their favorite things, like cookies and coffee.

And then they have a very sweet experience with the lama. And that's your job as an attendant. And the minute they leave the room, you jump up, you clean the coffee pot, you put more cookies on the dish, and you sit and wait for the next one, you know?

So the idea is, you learn to facilitate other people's needs and with distance from the things you want. It would be facilitating people getting to places. So you have to keep your ears out and your antennas have to be out.

When you have a karmic problem, you've got to have your antenna out for the opposite, you see? And you say, let me see now. You listen in the room.

You have listened to the conversations going on and you try to pick up on somebody who needs to get somewhere. And then you jump on it, you know? You jump on it right away.

And you say, do you need a ride somewhere? Or can I get you somewhere? Or do you need gas money?

Or, you know? And then that karma stops the karmic seed that has created distance between you and the things you want to do. Okay?

And it works. And by the way, it's the only thing that works. I have people complain to me.

They'll send me emails. They say, I did what you said to do and it didn't work. I'm like, okay, then the universe is random and just do whatever you want.

I don't know. You know what I mean? What do you want me to say?

If I asked you to do something and it didn't work yet, what's the implication? You didn't do it enough. Or else it wouldn't work.

Okay? Or, everything's random. In which case, you can just do what you want.

Don't ask me. I mean, if it's just random that you happen to end up half an hour from your job or half an hour from your classes then I can't give you any advice because whatever I say would also be random. If there's a justice to the universe, which there is, exact justice, perfect justice, then it must be that if you could facilitate someone else's need to get somewhere, the distances between you and what you'd like to do would be shortened.

Okay? And if it doesn't happen, then you've got to try harder. And that's all.

I'm sorry. And it does work. All that stuff works.

And I'm... What do you call it? I can give you...

I consider my life a testimonial. I have everything I want. Perfectly.

I think it works. We've got to go. So it's 6.07. I suggest we start at 7.40. Let's say 7.45, okay? I want you to have a nice, quiet dinner, okay? We'll start at 7.45 and we might go a little bit extra. We'll still go for two hours at least, okay?