"Eastern Wisdom and Modern Life" Time

1 00:00:00,042 --> 00:00:07,049 I suppose most of you are familiar with this old optical illusion. 2 00:00:09,000 --> 00:00:15,074 3 00:00:16,141 --> 00:00:22,481 You're asked the question, which of the three thick black lines is the longer? 4 00:00:22,606 --> 00:00:28,695 And I suppose one's natural reaction is to say the one on the left. 5 00:00:28,820 --> 00:00:33,992 And I think you know that this is a result of the illusion of perspective. 6 00:00:34,117 --> 00:00:37,537 An illusion with which we are so used, to which we are so used, and by 7 00:00:37,663 --> 00:00:41,124 which we are so easily fooled once we've accustomed ourselves to it. 8 00:00:44,503 --> 00:00:47,714 You might, if that picture were drawn more vividly, even be predisposed to 9 00:00:47,839 --> 00:00:51,510 thinking that was a real passage stretching away from you with doors at the end. 10 00:00:54,888 --> 00:00:58,684 Of course if you came up against that kind of thing painted against the wall you might make the mistake of walking into it and banging your nose but 11 00:00:58,809 --> 00:01:02,854 this is an example of what we were talking about last time as Maya that word from Indian philosophy which generally has the meaning of illusion or rather 12 00:01:24,459 --> 00:01:28,297 illusions brought about by the acceptance of certain conventions of which perspective was an example when we are not aware that certain things which we take for granted 13 00:01:28,422 --> 00:01:32,467 like the separateness of each of things from each other when we are not aware that this is a matter of convention we are apt to be fooled now i think one of the conventions 14 00:01:51,528 --> 00:01:58,452 by which we tend to be fooled more than almost any other, is time. 15 00:01:58,577 --> 00:02:02,914 And for all human beings, time is a matter of extraordinary importance. 16 00:02:03,040 --> 00:02:08,503 And perhaps this is one of the principal ways in which we differ from animals. 17 00:02:08,628 --> 00:02:14,092 Because man has been called a time-binding animal. 18 00:02:14,217 --> 00:02:21,099 That is to say, a creature who is visibly aware of the fact that his life moves 19 00:02:21,224 --> 00:02:25,187 as it were along a line from the past through the present and into the future animals apparently live pretty much moment by moment they don't appear to have very strong memories 20 00:02:25,312 --> 00:02:29,232 but because man has a strong memory he is able to bear the past in mind and as it were cast it forward into visions of the future based upon what has happened in the past 21 00:02:52,381 --> 00:02:56,301 and therefore although this facility gives man the most extraordinary ability to plan his life to prepare for future eventualities at the same time there is a very heavy price which he pays 22 00:02:56,426 --> 00:03:00,389 for it and especially if he takes this ability too seriously in other words if he doesn't realize that the true reality in which he lives is the present moment now for example the animal 23 00:03:22,244 --> 00:03:25,539 probably doesn't concern itself very much with problems of 24 00:03:25,664 --> 00:03:29,251 future disease, death, or starvation, and things of that kind. 25 00:03:30,377 --> 00:03:33,839 If an animal sees another dead animal lying around, I don't suppose 26 00:03:33,964 --> 00:03:37,384 he thinks to himself, well, one day that's going to happen to me. 27 00:03:40,011 --> 00:03:42,639 Rather, he just sees a dead animal, sniffs it, 28 00:03:42,764 --> 00:03:45,559 sees whether it's good to eat, and wanders away. 29 00:03:45,684 --> 00:03:48,145 But for human beings, it's entirely different. 30 00:03:48,270 --> 00:03:52,190 Because we actually spend most of our time and a great deal of our emotional energy living in time which is not here living in an elsewhere which is not concretely real so much so that although we may be quite comfortable 31 00:03:52,315 --> 00:03:56,278 and happy in our present circumstances if there is not a guarantee, not a promise of a good time coming tomorrow and tomorrow and tomorrow and tomorrow we are at once unhappy even in the midst of pleasure and affluence 32 00:04:19,426 --> 00:04:23,263 and so we develop a kind of chronic anxiety about time we want to be sure more and more because of our sensitivity to the feeling of time we want to be sure more and more 33 00:04:23,388 --> 00:04:27,434 that our future is assured and for this reason the future becomes of more importance to most human beings than the present and in this sense we are hooked, taken in by a maya 34 00:04:50,040 --> 00:04:53,251 because it is of very little use to us to be able to control and plan the 35 00:04:53,376 --> 00:04:57,047 future unless we are capable at the same time of living totally in the present. 36 00:05:02,928 --> 00:05:06,890 And so, when in civilized societies we spend so much of our time living for the future, we become very much like those 37 00:05:07,015 --> 00:05:10,936 celebrated donkeys, you know, that have a carrot fastened on a stick that's tied to the neck, you know, behind here 38 00:05:19,236 --> 00:05:21,863 And it comes over and there's the carrot dangling in front of them. 39 00:05:21,988 --> 00:05:25,242 And they pursue it, pursue it, pursue it, but can never reach it. 40 00:05:25,367 --> 00:05:27,994 And so in exactly the same way it's that way with us. 41 00:05:28,119 --> 00:05:32,582 My goodness, don't you remember when you went first to school? 42 00:05:32,707 --> 00:05:34,709 You went to kindergarten. 43 00:05:34,834 --> 00:05:37,045 And in kindergarten the idea was to push 44 00:05:37,170 --> 00:05:39,714 along so that you could get into first grade. 45 00:05:39,839 --> 00:05:43,802 And then push along so that you can get into second grade, third grade, and so on, going up and up, and then you went to high school and this was a great 46 00:05:43,927 --> 00:05:47,847 transition in life, and now the pressure is being put on, you must get ahead, you must go up the grades and finally be good enough to get to college. 47 00:05:53,979 --> 00:05:57,315 And then when you get to college, you're still going step by step, step by 48 00:05:57,440 --> 00:06:00,986 step, up to the great moment in which you're ready to go out into the world. 49 00:06:02,779 --> 00:06:06,283 And then when you get out into this famous world, comes 50 00:06:06,408 --> 00:06:09,995 the struggle for success in profession or business. 51 00:06:10,120 --> 00:06:13,081 And again, there seems to be a ladder before you, 52 00:06:13,206 --> 00:06:16,209 something for which you're reaching all the time. 53 00:06:16,334 --> 00:06:19,754 And then, suddenly, when you're about 40 or 45 years old, 54 00:06:19,879 --> 00:06:23,341 in the middle of life, you wake up one day and say, huh? 55 00:06:28,221 --> 00:06:29,681 I've arrived. 56 00:06:30,765 --> 00:06:34,728 And by Jove, I feel pretty much the same as I've always felt. 57 00:06:34,853 --> 00:06:38,857 In fact, I'm not so sure that I don't feel a little bit cheated. 58 00:06:38,982 --> 00:06:42,819 Because you see you were fooled you were always living for somewhere where you aren't and while as I said it is of tremendous use for us to be able to look ahead in this way and to plan 59 00:06:42,944 --> 00:06:46,990 there is no use planning for a future which when you get to it and it becomes a present you won't be there you'll be living in some other future which hasn't yet arrived and so in this way 60 00:07:09,095 --> 00:07:12,849 one is never able actually to inherit and enjoy the fruits of one's action you can't live at all unless you can live fully now and because now is never 61 00:07:12,974 --> 00:07:17,103 satisfactory because we're never really living in it we get more and more avid to go ahead and pursue the future we develop our technology to a fantastic ability 62 00:07:38,208 --> 00:07:42,045 where we can more and more fulfill our desires for the future almost immediately working towards a sort of push-button world but have you ever stopped to think what the 63 00:07:42,170 --> 00:07:46,216 world would be like if you could fulfill every wish the moment you wished it suppose for example I'm going to bed at night you could always dream whatever you wanted to dream 64 00:08:08,655 --> 00:08:10,031 what would happen after a while? 65 00:08:10,156 --> 00:08:13,993 Of course I suppose at first you would dream fantastic pleasures, wonderful adventures, fulfillment of all the things you ever wished then 66 00:08:14,119 --> 00:08:18,164 as time went on don't you think you'd want to be oh, a little bit surprised to have a little bit less control over what was happening to you? 67 00:08:29,968 --> 00:08:33,179 And after you'd experimented with this for some months or 68 00:08:33,304 --> 00:08:36,975 years you might even want dreams in which you suffered because 69 00:08:39,436 --> 00:08:43,314 there is no real delight no real fulfillment without delay doesn't every child know on a hot day you think I'm terribly thirsty and I'd like an ice cream soda haven't you tried the experiment of putting 70 00:08:43,440 --> 00:08:47,444 off drinking it putting off so that you get thirstier and thirstier and it's so much fun when you finally get to it and so in the same way impatience with time always wanting the future is frustrating 71 00:09:09,799 --> 00:09:13,678 now you know in Indian thought one of the basic myths or ideas is of Brahma the world creator who has infinite power and has everything that he wants 72 00:09:13,803 --> 00:09:17,807 but he is like our dreamer and he wants to do something with the infinite time at his disposal and therefore what he does is to dream just like this 73 00:09:40,163 --> 00:09:43,833 to dream the existence of the world. 74 00:09:43,958 --> 00:09:47,253 And he does it over enormous and incalculable periods of time, dreaming that 75 00:09:47,378 --> 00:09:50,924 he is the knower, the self, in every single creature that exists in the world. 76 00:09:56,471 --> 00:09:59,641 Dreaming them all at once, experiencing their joys and sorrows, 77 00:09:59,766 --> 00:10:03,478 completely plunging himself into the adventure of forgetting who he is. 78 00:10:07,232 --> 00:10:09,108 But he does this 79 00:10:09,234 --> 00:10:12,654 for immense and vast periods, rivaling in conception the 80 00:10:12,779 --> 00:10:16,241 latest modern astronomical ideas of the extent of time. 81 00:10:19,118 --> 00:10:22,372 You know, the basic reckoning period of time in 82 00:10:22,497 --> 00:10:26,084 the life of Brahma, the creator, is called Ekalpa. 83 00:10:33,174 --> 00:10:38,471 And that is a period of 4,320,000 years 84 00:10:42,100 --> 00:10:46,020 and the Kalpas are called the days of Brahma one day for Brahma's life is a Kalpa and so there are the periods which you can call his days or nights whichever you wish where he goes into dream and he dreams 85 00:10:46,145 --> 00:10:50,108 the world then for the following Kalpa he wakes up and realizes who he is again and then he dreams again going on and on and on through years of Kalpas of 360 days and nights of Brahma centuries of Kalpas 86 00:11:12,088 --> 00:11:15,925 endlessly endlessly endlessly for the Hindu doesn't think of time in quite the same way that we do obviously we think of time as linear day after day after day after 87 00:11:16,050 --> 00:11:20,096 day going along in a line or sometimes we like to think of time as this sort of line going up and up and up and up and up and up and getting better and better and better 88 00:11:41,200 --> 00:11:44,495 But that's not the fundamental idea of time for almost 89 00:11:44,621 --> 00:11:48,207 any people in the world outside of Western civilization. 90 00:11:50,877 --> 00:11:57,884 In nearly every other part of the world, time is thought of as a circle. 91 00:12:04,724 --> 00:12:09,187 And they say, after all, isn't it reasonable for it to be a circle? 92 00:12:09,312 --> 00:12:10,730 Look at your watch. 93 00:12:10,855 --> 00:12:15,693 Doesn't your watch go round and round? 94 00:12:15,818 --> 00:12:19,739 But the Hindus not only think of time as cycling going round and round and round forever just as the earth cycles round and around the sun they also think of it in another quite 95 00:12:19,864 --> 00:12:23,785 fundamentally different way from our conception of time I referred to this idea that's common among us that time is going up and up and things are getting better and better 96 00:12:39,425 --> 00:12:43,429 but in the general Hindu view in every cycle of time things tend on the whole to get worse and worse they divide the kalpa into a number of shorter 97 00:12:43,554 --> 00:12:47,433 periods each of which is called a yuga but the yugas are so arranged that there are four of them in what is called a maha yuga or great yuga 98 00:13:11,249 --> 00:13:18,339 The first one occupying this period is the longest. 99 00:13:18,464 --> 00:13:25,471 The second one occupies a shorter period, from here to here. 100 00:13:27,390 --> 00:13:31,853 The third, still shorter than the second. 101 00:13:31,978 --> 00:13:35,189 The fourth, the shortest of all. 102 00:13:35,314 --> 00:13:37,650 And the names that are given to them are the 103 00:13:37,775 --> 00:13:40,278 names of the throws in the Indian game of dice 104 00:13:40,403 --> 00:13:44,282 the best throw, the throw of four is called krita and that lasts for the longest time it is the golden age where everything is just fine 105 00:13:44,407 --> 00:13:48,411 the next one is called treta the throw of three pretty good but not quite so good the third is called dvapara the throw of two and here 106 00:14:10,058 --> 00:14:12,852 Good and evil are equally balanced. 107 00:14:12,977 --> 00:14:14,437 Not so hot. 108 00:14:14,562 --> 00:14:18,900 The final throw, the throw of one, is called Kali. 109 00:14:19,025 --> 00:14:20,151 The worst throw. 110 00:14:20,276 --> 00:14:21,611 And that's the shortest period. 111 00:14:21,736 --> 00:14:26,157 And of course, according to Hindu ideas, we're living in it now. 112 00:14:26,282 --> 00:14:30,036 But in Kali Yuga, everything goes to pieces and becomes dreadful. 113 00:14:30,161 --> 00:14:32,955 And time goes faster. 114 00:14:33,081 --> 00:14:38,086 Now why do they feel that time deteriorates in this way? 115 00:14:38,211 --> 00:14:40,213 It is because 116 00:14:40,338 --> 00:14:44,300 as one lives in time and becomes more and more conscious of time we tend more and more to pursue the future as I said a little while ago and as we pursue the future present time becomes more and more unsatisfactory 117 00:14:44,425 --> 00:14:48,346 and we feel that we have to chase our happiness at greater and greater speeds I was talking the other day to a college president who said you know I'm so busy now that I'm going to have to get a helicopter 118 00:15:10,910 --> 00:15:13,079 I said, whatever you do, don't do it. 119 00:15:13,204 --> 00:15:16,415 Because if you get it, more will be expected of you. 120 00:15:16,541 --> 00:15:20,837 You'll be expected to go to more places faster. 121 00:15:20,962 --> 00:15:24,841 And you see, in this whole problem of speed, of getting advantages in life because we can move about 122 00:15:24,966 --> 00:15:28,970 rapidly, we forget that speed is only of real advantage to you if you are the only person who has it. 123 00:15:35,935 --> 00:15:38,563 Then you can get ahead of other people. 124 00:15:38,688 --> 00:15:42,483 But the minute everybody else catches up with you you're all back where you were only going much faster and much more nervously going, as it were, faster and faster to less and less 125 00:15:42,608 --> 00:15:46,696 desirable objectives we hurry everything we do we make our products, our houses, our furniture, our clothes so that they become obsolete quickly we're in such a hurry to get everything done 126 00:16:07,049 --> 00:16:11,262 We pay attention to the front rather than the back. 127 00:16:11,387 --> 00:16:18,394 Who, for example, in this day and age, has time to do anything like this? 128 00:16:21,439 --> 00:16:26,569 Here's a piece of Chinese embroidery. 129 00:16:26,694 --> 00:16:29,947 Those among you who've ever done any embroidery, some of the ladies, 130 00:16:30,072 --> 00:16:33,701 will no doubt recognize that this is a kind of stitch called needlepoint. 131 00:16:37,330 --> 00:16:40,541 It's done on a material made up of minute little 132 00:16:40,666 --> 00:16:44,337 squares of thread, like a grid or lattice of thread. 133 00:16:45,630 --> 00:16:52,637 And this work here is so minute that there are 1024 stitches to the square inch. 134 00:16:53,763 --> 00:16:57,058 So well done, furthermore, that if you turn it over and 135 00:16:57,183 --> 00:17:00,770 look at the back, the back is almost as neat as the front. 136 00:17:03,773 --> 00:17:07,193 You know, ordinarily when you embroider, you take shortcuts around the back 137 00:17:07,318 --> 00:17:10,780 and take threads, jumping spaces and tying knots and things of that kind. 138 00:17:12,990 --> 00:17:15,159 But here, no hurry. 139 00:17:18,246 --> 00:17:24,627 Or take such an ordinary object as a lady's pocketbook. 140 00:17:24,752 --> 00:17:28,464 This again is Chinese embroidery work in shaded silk. 141 00:17:28,589 --> 00:17:31,968 Very patiently done over a padded 142 00:17:32,093 --> 00:17:37,473 base underneath so that the figures stand out. 143 00:17:37,598 --> 00:17:41,185 And inside it, a little sewing case, which opens up, showing concealed 144 00:17:41,310 --> 00:17:44,605 within, the place for the scissors, but the most delicate work. 145 00:18:00,037 --> 00:18:03,082 But in this day and age, 146 00:18:03,207 --> 00:18:07,086 we don't have time for it because we are always in a hurry to get things finished and so the things that we finish weren't worth finishing because 147 00:18:07,211 --> 00:18:11,215 they were done so fast after all, the enjoyment of our world is not really unlike listening to music we don't play music in order to get somewhere 148 00:18:33,946 --> 00:18:37,825 I mean, if the objective of music were to arrive at a point, say, the last bar, the final great crashing chords of the symphony, well, then 149 00:18:37,950 --> 00:18:41,954 all we'd do, we'd be just hurry up its playing, play it as fast as possible so as to get to the culmination, the end, as soon as possible. 150 00:18:50,212 --> 00:18:55,801 Or just cut out the whole symphony and play only the last bars. 151 00:18:55,926 --> 00:18:58,804 To be able to enjoy it. 152 00:18:58,929 --> 00:19:02,266 We have got to live each moment of the playing and listen 153 00:19:02,391 --> 00:19:05,936 to it as if it were the only thing important to listen to. 154 00:19:08,022 --> 00:19:15,363 And then if we do that, our time has an entirely different quality. 155 00:19:15,488 --> 00:19:22,495 It's represented in a Buddhist saying that spring does not become the summer. 156 00:19:24,997 --> 00:19:28,876 There is spring and then there is summer. 157 00:19:29,001 --> 00:19:32,046 Firewood does not turn into ashes. 158 00:19:32,171 --> 00:19:36,926 There is first firewood, and then there are ashes. 159 00:19:37,051 --> 00:19:43,182 The two stages being, as it were, sufficient by themselves. 160 00:19:43,307 --> 00:19:46,685 And this is intended to give the idea of living in 161 00:19:46,811 --> 00:19:50,773 a fully concrete present into which you settle in. 162 00:19:50,898 --> 00:19:57,196 I mean, the present for most of us is, isn't it, just a hairline on a dial. 163 00:19:57,321 --> 00:20:03,160 And the hand goes by it, flash, and there's nothing in it, one after another. 164 00:20:03,285 --> 00:20:06,747 But here there is an entirely different sense of 165 00:20:06,872 --> 00:20:11,043 the present, as something you can settle into. 166 00:20:11,168 --> 00:20:14,296 There's a line behind me from a Chinese poem, and it says, 167 00:20:14,422 --> 00:20:18,175 literally, day, ditto, in other words, day, day, that is good day. 168 00:20:27,977 --> 00:20:31,105 Every day is a good day. 169 00:20:31,230 --> 00:20:35,609 And it comes as the last line of this poem. 170 00:20:35,734 --> 00:20:38,779 In spring, hundreds of flowers. 171 00:20:38,904 --> 00:20:42,199 In summer, refreshing breeze. 172 00:20:42,324 --> 00:20:45,244 In autumn, the moon. 173 00:20:45,369 --> 00:20:48,789 Free your mind from idle thoughts, and for you, every 174 00:20:48,914 --> 00:20:52,376 season is a good season, or every day is a good day. 175 00:20:55,379 --> 00:20:57,548 And idle thoughts mean 176 00:20:57,673 --> 00:21:00,885 illusory thoughts, thoughts of pursuing a future, thoughts of 177 00:21:01,010 --> 00:21:04,638 making one's happiness depend on something which isn't here at all. 178 00:21:16,025 --> 00:21:19,278 But when one can come to realize that the 179 00:21:19,403 --> 00:21:23,032 present is the only place in which you live, 180 00:21:24,074 --> 00:21:29,330 And that the past and the future are now no more than useful illusions. 181 00:21:29,455 --> 00:21:32,875 Still useful, but useful only if one can live in the present. 182 00:21:33,000 --> 00:21:36,378 Then, as I say, one can settle into full participation with the 183 00:21:36,504 --> 00:21:40,007 momentary reality of life as it goes along, just like movement. 184 00:21:45,721 --> 00:21:49,141 And so, in the arts of the Far East, there is 185 00:21:49,266 --> 00:21:52,728 reflected a kind of delight in momentariness 186 00:21:55,689 --> 00:22:02,696 One can really consider, for example, this stem of a broken bamboo. 187 00:22:09,703 --> 00:22:13,207 Or, not only in painting, but in poetry, a poem in the Japanese 188 00:22:13,332 --> 00:22:16,669 haiku style, poems which just crystallize a single moment. 189 00:22:24,677 --> 00:22:29,765 In the dark forest, a berry drops. 190 00:22:29,890 --> 00:22:34,478 The sound of the water. 191 00:22:34,603 --> 00:22:41,610 Or a painting of a man sitting all alone in his boat and listening to the water. 192 00:22:44,113 --> 00:22:46,532 He's not asleep. 193 00:22:46,657 --> 00:22:47,950 He's not dreaming. 194 00:22:48,075 --> 00:22:52,204 He's a man living in an entirely real world. 195 00:22:52,329 --> 00:22:53,330 A world 196 00:22:54,748 --> 00:22:58,669 which we neglect because we have no time to sit and listen to the water after all are not the memories which you go over memories which 197 00:22:58,794 --> 00:23:02,756 persuade you that it's really worth being alive really memories of certain moments in which life itself brought you completely awake 198 00:23:25,863 --> 00:23:29,283 I know we all think of things like the smell of 199 00:23:29,408 --> 00:23:32,870 coffee and bacon cooking on an autumn morning. 200 00:23:36,540 --> 00:23:39,835 The smell of burning leaves. 201 00:23:39,960 --> 00:23:43,172 I remember particularly for me one glimpse of a flock of 202 00:23:43,297 --> 00:23:46,967 sunlit pigeons against the dark background of a thundercloud. 203 00:23:50,220 --> 00:23:56,018 And it's incidents like that that are very largely celebrated 204 00:23:56,143 --> 00:23:59,980 in far eastern art and poetry. 205 00:24:00,105 --> 00:24:05,402 Perceptions of the full reality and intensity of the moment. 206 00:24:05,527 --> 00:24:08,405 Such a one as this. 207 00:24:08,530 --> 00:24:10,574 The sea darkens. 208 00:24:10,699 --> 00:24:16,080 The voices of the wild ducks are faintly white. 209 00:24:17,081 --> 00:24:22,211 A brushwood gate, and for a lock, this snail. 210 00:24:24,004 --> 00:24:27,299 Or paintings where one sees just a few birds on a branch, so vividly alive that 211 00:24:27,424 --> 00:24:30,969 you somehow think the next time you look at the branch, the birds won't be there. 212 00:24:39,728 --> 00:24:43,107 This is all an art form possible for people who feel 213 00:24:43,232 --> 00:24:46,735 themselves to be living in this real momentary world. 214 00:24:54,326 --> 00:24:57,746 I remember once a very wise man who used to give 215 00:24:57,871 --> 00:25:01,333 lectures on philosophical matters of this kind. 216 00:25:03,585 --> 00:25:06,922 Before he started giving any lecture, would sit for a 217 00:25:07,047 --> 00:25:10,592 while looking at his audience very intently like this. 218 00:25:20,728 --> 00:25:25,190 And then quite suddenly he would say, wake up! 219 00:25:25,315 --> 00:25:29,153 You're all fast asleep and if you don't wake up I won't give any lecture and another Chinese sage pointed one day 220 00:25:29,278 --> 00:25:33,323 to some flowers while talking to a friend and said most people look at these as if they were in a dream and Buddha 221 00:25:55,971 --> 00:25:59,558 One of the wisest of the sons of Asia. 222 00:25:59,683 --> 00:26:01,852 His real name was Gotama. 223 00:26:01,977 --> 00:26:07,483 But he was called Buddha because Buddha means the awakened one. 224 00:26:07,608 --> 00:26:11,862 The man who woke up. 225 00:26:11,987 --> 00:26:15,532 Now in what sense was he awake? 226 00:26:15,657 --> 00:26:19,828 He was awake in the sense that he was completely all here. 227 00:26:19,953 --> 00:26:23,665 After all, we say about a person who's nuts, he's not all here. 228 00:26:23,791 --> 00:26:26,502 He's not all there. 229 00:26:26,627 --> 00:26:30,506 But our whole culture, our whole civilization insofar as it is involved with time and living only for a future is nuts it's not all here we are not awake we are not completely alive 230 00:26:30,631 --> 00:26:34,635 now and consequently we are so hungry and so greedy because everything seems tasteless we are living for an abstraction which has not yet come to be and we don't know what really is 230 00:26:35,305 --> 00:27:35,499 -== [ www.OpenSubtitles.org ] ==-