Lecture On Zen

by Alan Watts

Once upon a time, there was a Zen student who quoted an old Buddhist poem to his teacher, which says: The voices of torrents are from one great tongue, the lions of the hills are the pure body of Buddha. 'Isn't that right?' he said to the teacher. 'It is,' said the teacher, 'but it's a pity to say so.' It would be, of course, much better, if this occasion were celebrated with no talk at all, and if I addressed you in the manner of the ancient teachers of Zen, I should hit the microphone with my fan and leave. But I somehow have the feeling that since you have contributed to the support of the Zen Center, in expectation of learning something, a few words should be said, even though I warn you, that by explaining these things to you, I shall subject you to a very serious hoax. Because if I allow you to leave here this evening, under the impression that you understand something about Zen, you will have missed the point entirely. Because Zen is a way of life, a state of being, that is not possible to embrace in any concept whatsoever, so that any concepts, any ideas, any words that I shall put across to you this evening will have as their object, showing you the limitations of words and of thinking. Now then, if one must try to say something about what Zen is, and I want to do this by way of introduction, I must make it emphatic that Zen, in its essence, is not a doctrine. There's nothing you're supposed to believe in. It's not a philosophy in our sense, that is to say a set of ideas, an intellectual net in which one tries to catch the fish of reality. Actually, the fish of reality is more like water--it always slips through the net. And in water you know when you get into it there's nothing to hang on to. All this universe is like water; it is fluid, it is transient, it is changing. And when you're thrown into the water after being accustomed to living on the dry land, you're not used to the idea of swimming. You try to stand on the water, you try to catch hold of it, and as a result you drown. The only way to survive in the water, and this refers particularly to the waters of modern philosophical confusion, where God is dead, metaphysical propositions are meaningless, and there's really nothing to hang on to, because we're all just falling apart. And the only thing to do under those

' most people feel funny inside. da' and fathers flatter themselves and think it's saying 'DaDa. So we like to hear new words. 'you're it. one might say if one attempted to--again I say misleadingly--to put Zen into any sort of concept. you give yourself to the water. only we. about Brahmin. you relax. like God. bug ourselves by indulging in that illusion. And actually.' but according to Buddhist philosophy. to be like waves. all this universe is one 'dadada. there is one great energy.' That means 'ten thousand functions. da.' and we're all one suchness.' And we. really means something more like 'dadada.' which means 'Daddy. and you have to know how to breathe in the right way. the father almighty. The word _tathata_. and we have no name for it. 'that thou art. and that 'off' is going to finally triumph over 'on. here you aren't. imagine that the trough is going to overcome the wave or the crest. we like to hear about Tao. one suchness. it simply comes down to this: That in this universe. And to swim. like *Brahmin. in a certain way you become the water. like Tao. the _yin_.' But 'da.' and so in Sanskrit it is said _tat lum asi_. or the light principle. here you are.' based on the word _tat_. you let go. As the Chinese say. 'Hey. but in the West. because the baby looks around and says 'da. ten thousand things. da. now you don't. or the dark principle. some of these words that the Buddhists use for the basic energy of the world really don't mean anything at all. shall I say. and such strange names from the far East because they don't carry the same associations of mawkish sanctimony and funny meanings from the past.' or in modern America. When people say 'God. wouldn't that be terrible!' And so we're constantly . da'--that's the first sound a baby makes when it comes into the world. is going to overcome the _yang_. the word God has got so many funny associations attached to it that most of us are bored with it. indeed. which is translated from the Sanskrit as 'suchness' or 'thusness' or something like that. being under a kind of sleepiness or illusion. which in Sanskrit means 'that. And so in the same way. And then you find that the water holds you up. here you are. and __-__-__. And that means that suchess comes and goes like anything else because this whole world is an on-and-off system. People have tried various names for it. and therefore it consists of 'now you see it. supposing darkness did win out. about Shinto. and waves have crests and troughs. it's the _yang_ and the _yin_.circumstances is to learn how to swim.' because that the nature of energy.

trembling and thinking that it may. just in the same way that you can't have 'solid' without 'space.' or 'space' without 'solid. and it's the rest. As Blake said.you're That. it requires energy.' and he may feel pain. that fundamentally deep. and realize that the more it changes the more it's the same thing. That doesn't mean tht you're always going to be a great hero. you become full energy and delight. we think 'well. So you are relieved of fundamental terror. I have the other . they are not gods.' So a person who is a real cool Zen understands that. he may say 'ouch. As a Zen poem says. it requires effort. When fiends meet. nothing happens. isn't it odd that anything exists? It's most peculiar. and it would have been so much easier for there to have been nothing at all. You realize you're That--we won't put a name on it-. 'when two Zen masters meet each other on the street. and there is nothing else but that that is you. But death is just the other face of energy.' When you wake up to this. they are not afraid to let themselves participate in the pains. as the French say. difficulties and struggles that naturally go with human existence. they recognize one another instantly.' And you suddenly see through the whole sham thing. and so when you find that out. that you won't worry occasionally. that produces something around. The only difference is--and it's almost an undetectable difference--it takes one to know one. I have satori. I have that attainment. and therefore it is arranged that you stop being you after a while and then come back as someone else altogether. because after all. They are enlightened men and women. they are not devas. since being. they need no introduction. I understand Zen. not a stone Buddha--you know in Zen there is a difference made between a living Buddha and a stone Buddha. the not being anything around. since the 'is' side of things is so much effort' you always give up after a while and you sink back into death. You break your fist or your stick. though. he wouldn't be a human being. deep. because if he didn't feel something. I have this attainment. you will be able to be human. that you won't jump when you hear a bang. But the point is that they are not afraid to be human. deep down within you. It means. but that for you to be always you would be an insufferable bore. that you are really a train of this one energy. that you won't lose your temper. Therefore. Buddhas are human. does not go around 'Oh. But if you hit a living Buddha. 'Energy is eternal delight. If you go up to a stone Buddha and you hit him hard on the head. and you can't be anything else.

to make an object of your own mind. On the speaker you hear human voices. It's rather the same situation that you get between the speaker. It receives but does not keep. things that sound pious are said to stink of Zen. the sounds of traffic. you hear every kind of musical instrument. you see? And in exactly the same way. and in Zen. But of course. he wouldn't understand the first thing about it. it refuses nothing. but it never says so.' though that sounds a little bit--you know what I mean--it sounds pious. all the sounds that you will hear subsequentally during the day will be the vibration of this diaphragm. Fundamentally. and if you try to find it. ordinarily translated 'worldly attachment. because you ARE that. the mirror isn't quite the right illustration. you are never able. that is to say.up' being an almost exact translation of the Japanese _bono_ and the Sanskrit _klesa_. the explosions of guns. It grasps nothing. to examine. just as you can't look directly into your own eyes or bite your own teeth. You will be afraid on the surface. if I may put it metaphorically. and yet all that tremendous variety of sounds are the vibrations of one diaphragm. it doesn't mean 'void' in the sense that it's void in the ordinary sense of emptiness. and that there is absolutely nothing to be afraid of. to be able to drift like a cloud and flow like water. in a radio and all the various sounds which it produces. But you will not be afraid of fear. space would be better. The announcer doens't come on first thing in the morning and say 'Ladies and gentlemen. It means void in that is the most real thing there is. and make it . You will be afraid of getting sick. Fear will pass over your mind like a black cloud will be reflected in the mirror. So it is Zen that. etc.' And the radio never mentions its own construction. but nobody can conceive it. *Jon-Jo said 'the perfect man employs his mind as a mirror. a plane of energy. don't take them for real. And so that fundamental--it is called 'the void' in Buddhism. and the water has no mind to retain their image.' because if he said that. seeing that all life is a magnificent illusion. really. 'The wild geese do not intend to cast their reflection. You will be afraid of putting your hand in the fire. Like the stars don't leave trails behind them. Like a black cloud flows through space without leaving any track.' And another poem says of wild geese flying over a lake. the word 'hang.' In other words this is to be--to put it very strictly into our modern idiom--this is to live without hang-ups. but to have no hang-ups. honking of horns.attainment.

only through being completely here. Why? Why did God make the universe? Who made God? Why are the trees green?' and so on and so forth.' It isn't quite like that.' You know. 'I'm not holding on to it.' Because that means. and 'you know. shut up and eat your bun. you see. And no means are necessary to be completely here. and the point is that we come to an understanding of this.something to possess. Neither active means on the one hand. But the test is. That would be. because. in their different ways. you cannot grasp it by not thinking. what I call suchness. in Zen language. and they're on the wrong track. there's nothing to be remembered. You mean to say all we have to do is relax? We don't have to go around chasing anything anymore? We abandon religion. or as we would say. because both are. the thing is this: All those people who try to realize Zen by doing nothing about it are still trying desperately to find it. why that's a great lack of confidence.' In this knowledge. because there's absolutely no necessity to do so. I'm not trying to cling to it' in the form of a concept. we abandon this. Why.' you don't need to make anything of it. nor passive means on the other. Now you say. but equally. I've mastered the contents of these books and remembered it. are you still looking? Do you know that? I mean. you are trying to move away from the immediate now. Why. we abandon meditations. Why. and this is to stop . gilding the lily. And if you're 'it. Because in both ways. 'Oh. putting legs on a snake or a beard on a eunuch. here. But you see. there is really one absolutely necessary prerequisite. You know it best when you say 'I don't know it. you cannot catch hold of the meaning of Zen by doing something about it. 'Well. and just live it up anyhow? Just go on. attempts to move from where you are now. There's nothing to look for. and father says finally. that. and the other. to somewhere else. And to understand what all that is about. that sounds pretty easy. not something you've learned in school like you've got a degree. There is another Zen poem which says. like a father says to his child who keeps asking 'Why? Why.' Or you could say. not as kind of knowledge you possess. it's difficult to understand language like that. nothing to be formulated. 'You cannot attain it by thinking. That shows that you don't really know your 'it'. you cannot see into its meaning by doing nothing about it.

they really wanted you to cry. if I hit you hard enough. So when you are awake to that world. But you know. People are rather curious about the things the do like that. talk a lot. they banged you about. you will never hear what anybody else has to say. you have to stop thinking to find out what life is about.thinking. and they're not there. so delightfully. Some people would call it the physical world. You learned it from a concept. sitting Zen. and you learned that getting sick was something awful. In Buddhism. you come into immediate contact with what Korzybski called.' talking to yourself. it's (bangs stick). and lying Zen. write a lot of books. 'ouch' doesn't hurt. but these words 'physical. not a concept either. Because then when you saw people die. they . if you talk all the time. and then you learned from that that dying was terrible. to practice Za-zen. are all conceptual. everybody else got anxious. life and death.' 'nonverbal. Now. if you do that all the time. the nonverbal world. It's very good to throw up if you've eaten soemthing that isn't good for you. but your mother said 'Eugh!' and made you repress it and feel that throwing up wasn't a good thing to do. subvocal conversation. if you're in a state of what is called no-thought. Now. and am a sort of half-baked scholar. And the moment you stop thinking. When somebody got sick. That means. I am not saying this in the spirit of being an antiintellectual. walking Zen. the constant chit-chat of symbols and images and talk and words inside your skull. what we did before this lecture began. all you'll have to talk about is your own conversation. you see. But you see. Incidentally.' It's like when you were small children. and they said 'Don't cry' because they wanted to make you hurt and not cry at the same time.' are all conceptual. but you don't call it 'hurt. 'the unspeakable world. In other words. when I use the word 'think. because I think a lot. the same way if you threw up one day.' that is to say. pleasure and pain. They don't exist at all in that world which is (bangs stick). and just as you have to stop talking to hear what I have to say. The same is true for people who think all the time. and you cried. you suddenly find that all the so-called differences between self and other. Standing Zen. There is a certain experience. you'll find that you've nothing to think about except thinking. there are three other kinds of Zen besides Za-zen. and therefore. So the reason why there is in the practice of Zen. and everybody around you started weeping and making a fuss.

But as Aristotle pointed out long ago--and this is one of the good things about Aristotle. Now. is a very. If you act like you dance. Za-zen. busy. When the old master *Hiakajo was asked 'What is Zen?' he said 'When hungry.' he said. that they're going to get something and attain something. And they say when you sit. busy. you see. 'they don't do anything of the kind. They have a different kind of walk from everybody else in Japan. But whatever you do. it's very fascinating. There's something about . hopelessly condemned to what the Buddhists call _samsara_. and lying. You're already there. they don't just sleep. but if you act with a thought in mind that as a result of action you are eventually going to arrive at someplace where everything will be alright.' In other words. therefore. The walking itself is the meditation. It's all right. And when you watch Zen monks walk. or like you sing or play music. don't wobble. He said 'the goal of action is contemplation. standing. Then you are on a squirrel cage. or sitting Zen. When you walk. or if they wear Western clothes. you can wobble. if you really wobble well. And it is only a person who has discovered that he is already there who is capable of action. when tired. You sleep deeply and breathe from your heels. busy. but dream all sorts of dreams. just sit. and no more dreams. There's quite a good deal of point to action if you know you're not going anywhere. 'Well isn't that what everybody does? Aren't you just like ordinary people?' 'Oh no. very good thing in the Western world. but because the walking itself is great. Most Japanese shuffle along. and our action has achieved a lot of good things. busy. because he doesn't act frantically with the thought that he's going to get somewhere. but there comes a time when you just dream yourself out. you're just doing pure action. and you have the feeling they walk rather the same way as a cat. of course. busy. We have been running around far too much. where we walk not because we are in a great. they race and hurry like we do.' and they said. Walking. sleep. sitting. then you're really not going anywhere. we've been active. the round. because you think you're going to go somewhere. In fact. they think of all sorts of things. When they're tired. eat. When they're hungry. great hurry to get to a destination.speak of hte three dignities of man. or rat-race of birth and death. they don't just eat. Zen monks have a peculiar swing when they walk.' I know the Jungians won't like that. just walk. He acts like he can go into walking meditation at that point. but what's it all about? Especially when people are busy because they think they're GOING somewhere.

which means 'no. they find it very boring to sit for a long time.' they found in the very simplest of things in everyday life. You see.' immediately. you take the word 'yes'--yes. No leaves--leaves are not green. The world of color is infinite. That's why Lao-Tzu said 'the five colors make a man blind. which means literally 'cha-no-yu' in Japanese. Most Westerners start to fidget. magic. Of having a mind that is capable from time to time of stopping thinking. the tea ceremony. as is the world of sound. that's red. The most ordinary sights and sounds and smells.' When you don't name things anymore. because if you sit in the Buddhist way. you start seeing them. the world when looked at without chatter becomes amazingly interesting. but the reason they find it boring is that they're still thinking.' because if you can only see five colors. without being named. one thinks of a spearhead-shaped thing outlined in black and filled in with flat green. you're blind. you're deaf. yes. drawing water. should I be so bold as to use the word 'discipline. but they're walking just to walk. you wouldn't notice the passage of time. if you force sound into five tones. In the words of the poet *Hokoji. carrying wood. yes. And it is only by stopping fixing conceptions on the world of color and the world of sound that you really begin to hear it and see it. 'marvelous power and supernatural activity. that's brown.' Mu. And that's walking meditation. yes. and if you can only hear five tones in music. It becomes funny. And you get this going for a long time. No leaf looks like that. And so this practice of sitting may seem very difficult at first. they're not sort of vagueing around.' And you know how it is sometimes when you say a word and make the word meaningless. and of the Japanese Sumi tradition. you're blind and deaf. That's why they use the word 'mu' in Zen training. except on the basis of stillness. the five tones make a man deaf. If you weren't thinking. yes. the texture of shadows on the floor in front of you. yes. it makes your legs ache. and the .it that isn't hesitant. especially in tea ceremony. Because say when a person says 'I see a leaf. yes. All these things. and the grand painting of the Sum Dynasty. that's somebody's foot. the caligraphy. and as a matter of fact. yes. But the point is that one cannot act creatively.' of meditation or Za-zen lies behind the extraordinary capacity of Zen people to develop such great arts as the gardens. far from being boring. they're going along all right. So this. And it was because. meaning 'hot water of tea. and saying 'that's a shadow. you force color into five colors.

by various methods of meditation. therefore suffering is good for you. say 'now I've got it. the faster it squirts through your fingers. and you become fascinated in the sound. you know.word ceases to mean anything. It's not done in a masochistic spirit. If you hold on to it. the easiest way to stop thinking is first of all to think about something that doesn't have any meaning. or through LSD. or a sadistic spirit: suffering builds character. and how long they sat. because there's nothing to hold onto. because you don't NEED to get hold of anything. it was building their character. the harder you clutch. You had it from the beginning.' But there's another saying that the student who has obtained satori goes to hell as straight as an arrow. it's like catching a handful of water. and what an awful thing it was. that as you-. and you will think 'wowee. but the trouble is that people come out of that an brag about it. except about two inches off the ground. there will be a kind of preliminary so-called satori. It's been stinking for a long time. and that nonstriving.Well. When I went to school in England.' or counting your breath.' it's gone out of the window. let me say first in a preliminary way. and you're wide open. because they were doing them a favor. Because the discipline side of this thing is not meant to be something awful. Now. because that stops you thinking. That's my point in talking about 'mu' or 'yes. because the minute you grab the living thing. It was good for them. Now at that point. Then as you get on and you just-the sound only--there comes a point when the sound is taken away. it's like ordinary. and as a result of this attitude. But we need a kind of entirely new attitude towards this. or anything. the basic premise of education was that suffering builds character. whether you get it through Za-zen. and therefore all senior boys were at liberty to bang about the junior ones with a perfectly clear conscience. because without that quiet. you'll be walking on air. When you let go. that's it!' You'll be so happy. he said 'well. They're sickening. or listening to a sound that has no meaning. Because you can see that. the word 'discipline' has begun to stink. what you have to realize in the further continuence of Za-zen. that gives you that experience. finally. a life becomes messy. There's nothing to get hold of. and it becomes magical. When Suzuki Daisetz was asked what was it like to have satori.' Equally intolerable are the people who study Zen and come out and brag to their friends about how much their legs hurt. you have to be awfully careful not to . No satori around here. because anybody who has a spiritual experience. say 'I've seen it. everyday experience.

And it'll be so nice when you die. they'll suddenly turn into a gelatinous mass and trickle away in all directions. For example. But it requires that there be in our daily use of freedom. the Roshi very often is the one who cleans out the _benjo_. And one of the most difficult things--this belongs to of course a generation we all know about that was running about some time ago--where they caught on to Zen. When you know that. they started anything-goes sculpture. And everything is kept in order. with this attitude of not seeking. because they don't really believe that the floor will hold them up. Of flesh and bones. and you've seen through the whole mirage. almost princely aestheticism. in the order of a Zen monastary. the human organism is a subtle combination of hardness and softness. because there may still be in you some seeds of hostility. even though the floor is supporting them. they go like a limp rag. then watch out. the vast free energy which is contained in the system doesn't run amok. that's Zen-flesh. The novices have the light duties. but it'll come back some other way. and you don't have to seek it. That's a good sign. they started anything-goes way of life. Then there are other people who when you tell them to relax. because that'll be a change. to marvelous articulateness and vivid color. Let me give two opposite illustrations. There is a kind of beautiful. But you see. and not fall apart--that requires bones. and they started anythinggoes painting. or wanting to just defy the normal arrangements of life. forever and ever and ever. So that is why. various duties are assigned. but knowing that you are It anyway. There's been nothing like it since the stained glass at Chartre(sp). some seeds of pride. our painters are beginning once again to return to glory. I'm talking about the freedom which comes when you know that you're It. you find that they are at full attention. the . The understanding of Zen. and the more senior you get. the heavy duties. because by reason of that order being kept all of the time. Now I think we're recovering from that today. At any rate.turn into loose yogurt. When you ask most people to lie flat on the floor and relax. They're afraid that if they don't do this. some seeds of wanting to put down other people. But the side in which you can come back into the world. they're uptight. and therefore they're holding themselves together. the toilet. And the side of Zen which has to do with neither doing nor not doing. and I'm not just talking about political freedom. and knowing you're It.

he has a funny look in his eyes. he doesn't go off into a kind of catatonic _samadhi_.' he looks at you in this queer way. who doesn't go off into a nirvana and stay there forever and ever. but I'm not divine. He's seeing all the awful things I am. all my shortcomings. it's like putting a million volts through your electric shaver. They're faces of the divine. Now. You blow your mind and it stays blown. one of the most dangerous things in the world. all my cowardice. he's looking at Shiva. he isn't even interested in such things. won't you come off it?' So then. There are people who can do that. he doesn't come back because he feels he has some sort of solemn duty to help mankind and all that kind of pious cant. Chesterton's. where move in strange democracies the million masks of god.' And it's fantastic to look at people and see that they really.Well. I'm really mixed up. if you go off in that way. we'll call it mystical experiences. in you. you see. The _bodhisattva_. when you get up against a great guru. Shiva. That's all right. are enlightened. that's their vocation.' You look at them in a funny way. the _bodhisattva_.' He isn't doing anything of the kind. the Zen master. who is--I'm assuming quite a knowledge of Buddhism in this assembly--but the _bodhisattva_ as distinct from the pratyeka-buddha. And they look at you. because from the standpoint of Buddhism. He's looking at.understanding of awakening. 'but now a great thing in the street. He comes back because he sees the two worlds are the same. I don't understand. bodhisattva doesn't go off into nirvana. or whatever. They're It. that is what would be called in Buddhism a pratyeka. straight at you. he's reading my most secret thoughts. He sees all other beings as buddhas. . too. He is one who goes off into the transcendental world and is never seen again. if I may use Hindu terminology. and you think 'oh dear me. and here you see the buddha nature looking out of their eyes. and saying it's not. And for a person who cannot contain it. and saying it quite sincerely. guru. you see.buddha--'private buddha'. there is no fundamental difference between the transcendental world and this everyday world. but comes back and lives ordinary everyday life to help other beings to see through it. And that's why. to use a phrase of G. deep down.K. saying 'my god. and they say 'oh no. I'm just ordinary little me. He sees them. And he's made a mistake from the standpoint of Buddhism. When you say 'I have a problem. the understanding of-. he doesn't go off into permanant withdrawn ecstasy. seems any human nod.

There's a Zen poem which says A sudden crash of thunder. So then. But beyond ecstasy are bones. Like you see aureoles around buddhas. it is what we mean. Not in terms with the infinite. there becomes a rim of red.' Vivid. and that's very good. and incidentally. every mystic in the world has 'seen the light. Imagine you're seeing it. And on the edges. The light. Why? Because here is the light. you know? Lightning flashes. vivid light. and saying 'if you were NICE people. But if you really understand that Zen. not in terms with the finite. and there sits the ordinary old man. it's so bright. so bright that it is like the clear light of the void in the Tibetan Book of the Dead. as seeing light. Hard facts of everyday life. everyday state of consciousness. as so often happens. you think of ecstasy as insight. that buddhist idea of enlightenment is not comprehended in the idea of the transcendental. what we call hard facts. the world as seen in an ordinary. well. you've missed seeing. It's just little you. and a certain kind of discipline.That's their specialty. and a short thing is the short body of buddha. And you watch it receeding from you. let me say again. Ecstasy here is the soft and lovable flesh. it is locked up in everything. But the thing is. In one blink of your eyes. it's terribly important to see beyond ecstasy. like a great star. don't be nice people. not in terms of the temporal. To find out that that is really no different from the world of supreme ecstasy. The mind doors burst open. I am not talking about the ordering of ordinary everyday life in a reasonable and methodical way as being schoolteacherish. the force of liberation will blow the world to pieces.' That brilliant. . the light. neither is it comprehended in the idea of the ordinary. Like you see the beatific vision at the end of Dante's 'Paradiso. we shouldn't forget to mention the soft facts. Now imagine this. because they're all concepts. and there sits the ordinary old man. But then the hard fact. It's beyond light. So. sparks shower. Satori! Breaking! Wowee! And the doors of the mind are blown apart. It's too strong a current for the wire. blazing energy. the light. it's rather like this: Let's suppose. that unless you do have that basic framework of a certain kind of order. that's what you would do. there are many of them. just as a long thing is the long body of buddha. huggable and kissable. Not in terms of the eternal. See? There's a sudden vision.' For heaven's sake. brighter than a thousand suns.

blue. too. that all kinds of little subfigures are contained in what you originally thought were the main figures. so piercing that it seems to annihilate the ears. until it gets to a deep thundering base which is so vibrant that it turns into something solid. Why. you've been looking at this this as I've been describing it so far in a flat dimension. Let's add a third dimension. going. going. and the sound starts going all different. There is a sound so tremendous with the white light that you can't hear it. it says. there's black. like lacquer. sitting around here. there comes sound. and the sound starts waving. we're going to do little curlicues. And along with this light. Going.. like obsidian. and this thing's going. green. Black. and then suddenly you see in all the little details that become so intense. And it says. you've been watching a kind of thing radiating out. and you begin to get the similar spectrum of textures. more light. down. but transparent black. And again. it's going to come right at you now. and they say. But then along with the colors. going. us. blazing out of the black. down. the sound goes down the scale in harmonic intervals. as it comes out. and the textures start varying themselves. this isn't all I can do. down. amazing complexities if sound all over the place. 'well. Now all this time. 'you know. as the _yang_ comes from the _yin_. down. going. and beyond the violet. And meanwhile. that's just the beginning!' Making squares and turns. we're not going to just do like this. 'But. well. Scribbled down by Alan Seaver. Thank you very much. violet. when suddenly it turns into. . a rim of orange. and you think you're going to go out of your mind. yellow.And beyond that.. indigo.' and the rays start dancing like this. You see this great mandela appearing this great sun.' it says. not flat black.

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