American Indian Symbols in Ritual Year Cycles

Transcript (PDF)

Symbolism
Presentation 11 of 12

American Indian Symbols in Ritual Year Cycles
Presented by Roger Weir
Thursday, December 11, 1980

Transcript:
The date is December the 11th 1980. This is the next to the last lecture in the series by Roger Weir on the subject of symbolism. And tonight's lecture is on the symbol of the Indian annual calendar.
Well, welcome back. It's difficult after a hiatus like we had of several weeks to come back and catch our continuity. But I'll do my best to reinstate the, uh, presence of the course for you. And the continuity of the arguments and the development of the meaning. And, um, for those of you who are interested, uh, I will explain, uh, in about 10 or 15 minutes the kind of process, uh, involved here. And it's, uh, obviously for those of you who have been coming since I began on the summer solstice, uh, several courses and lectures and situations before that, um, this, uh, kind of a process over, um, a substantial duration of time, months, begins to yield a quality of discovery, which is that quality that we really want to get to in our individual development and our appreciation, uh, spiritually. And this, uh, I think Mr. Hall, um, in the conclusion of the great book, The Secret Teachings, says that he writes that they, uh, "What we are after is a quality of intelligence. Not a quantity and not a style. And not any kind of a promotable or salable form. But a quality." A feeling tone, if you will. I like...Jung once, uh, explained that, uh, uh, that his use of the term complex was not an ideational term, but it was based on the intelligence of feelings. And that complexes are in fact specifically feeling toned complexes. And, uh, like all, um, feeling gestalts have a center. And at the center an image which can be discovered and when viewed the human, uh, spirit planes into comprehension and understand the entire complex. All of its origins and structure, its dynamics, its purposes and we have in the glimpse of the image of the center, the comprehension. And that's what we would like to get to.
And the, the state of mind, the quality of mind, that is able to see through to the center, uh, can best be described as a quality of discovery. The capacity to discover. And, uh, this is what we're involved in here. I might refresh. Some of you who are new to the this and others will appreciate a **inaudible word or two**.
If we say that that is a tree.
Pardon?

If we say that that is a tree. And we carry that identification mentality with us on journey we will never discover anything. We will always equate our sense of presence and understanding out of the picture before it even has a chance to surface. This kind of labeling activity discredits spiritual growth by nature. We will never know anything at all as long as we carry with us, this kind of equating identifying labeling quality. We must step out of the whole spectrum of usage, where this is habitual and habitual, uh, tactics.

And, um, I, I think Jung again once said that the only way that we can understand our position as historical cultural human beings is to have a profound experience of the human beings in totally different modes. People who don't share our history, don't share our, our mode. And it is then that we finally have that penetrating insight that one can be human totally differently from the way that we are human. And thus, when we speak of the term cosmic or universal, we need to include a spectrum beyond our comprehension. And the only way to comport to such immensity of the unknown is to be a good Hermetic quester and to decide that you're going to go and discover whatever is there and hope that you find it.

And the goal then, best symbolized by this kind of a eternal return. I think Mircea Eliade **inaudible word or two** wrote a book called The Myth of the Eternal Return. And that myth of coming back again and again to the same quality, the same elements in life, gives us a fuller view. We begin to see the same things in their fullness. I think, uh, mystical term was exfoliation. The flower of existence discloses itself in the simplest back in the garden of the ordinary. Because it's there and only there that we can have that experience of discovering that the very mundane things that have been our elements of life reveal themselves to be those spiritual components, which mysteriously enough having collected themselves around ourselves in this existence and this time-space. And that we occupy a position of center for all of those things, people and situations, and events. And the comprehension of that is the flower of our lives and discovery of our meaning. Always.

This returning constantly is a process which we've been involved in here. And, uh, if you remember the first lecture is set out on a large parenthesis and we said that we're going to fill this parenthesis of experience with as much nourishing material during the course as we can. And we put in here, um, chapters from The Great Book. We put in here, um, lives of various art. We put in lives of, uh, American Indian and films about American Indian. We've gone in **inaudible word** novel Moby Dick. We've talked about Lao Tzu and brought in, uh, **inaudible word** and language and **inaudible word**. We brought in Chinese thought a little bit with The Tao Te Ching. And all of these things we've been encouraged to admit to our experience. Let's let these phenomena occur to it.

And so, as the course has gone along week after week, we've been enriching and enlarging this field of inquiry. That term that we used initially to this initially was field of inquiry. And that, in that field of inquiry, if we don't use this kind of labeling a habitual process, if we just let these elements occur, there are structures in motion which will begin to link up elements of theses things differently for different people. There are some people in here for whom the image of Moby Dick in the night dark city has occurred to be the perfect image of the Tai Chi and The Tao Te Ching. There are people in here who in reading through various their ceremonies in The Book of Hopi have suddenly discovered that images that they have carried around for years inside themselves have a basis in American Indians and not in their heritage generally from the European countries. And it's been an astounding discovery.

So, for different people, different kinds of linkings, different kinds of gestalts have begun to form. And tonight, we're going to investigate this field of inquiry with this kind of a motion. But using the ritual here of the Hopi Indians as a focus. A ritual year of all of the ceremonies of the Hopi Indians. And we're going to take that as if it were an architect template and we're going to hold it up to that field of inquiry together. And in that experience of recreating that ritual year tonight, explaining as best we can how we understand those various ceremonies and how those ceremonies knit together and form fabric of the year. That entire process is rather like a prism. And we're moving up to this spectrum of material. And we will get out of that not tonight and maybe not next week and maybe not next month. But at some time in our experience will occur to us an insight. And that insight immediately will have a kind of parallel ringing of a bell which all such great insights have. And that is, if we can understand that field of inquiry, that spectrum of experience in this way, then this great book, which presents the **inaudible word** teaching along agents can likewise be viewed as one of the vastest fields of inquiry imaginable. And discoverable by the same process to disclose not simply a reference book that you from time to time might browse through. Or a book, which has chapters of some things interesting and some things not interesting. But a circle of learning, whose import is that it enables an individual to discover those elements which are most nourishing to you, and which you should begin to introduce into your own field of inquiry and select out and research and meditate on and encourage in oneself. Because what you're doing as you're wandering in the real path and you're finding those delectable blades of the grass of learning, which really will nourish you. Not all of them are meaningful for all people. And even if you found just one or two out of such a great circle of learning such as this by this kind of method, by this kind of hermetic process, you would have what was known in ancient Greek as a clue. And a clue was that wrapped up scheme of thread, which that searcher into the labyrinth would take in. And that clue, that scheme of thread unraveled, would guarantee you a safe passage back out of the labyrinth until the light of day. With that treasure, that understanding, which you would find in the labyrinth and that the only danger of the labyrinth is to those who have no clue because they indeed get lost. There are occasional grand accidents, but not too many. But the operation of a clue, just like in the myth, is guaranteed. It does work. And proves to us that we can, by our scale of intelligence, our scale of perception, initiate a motion in this life to discover those **inaudible word** that we always have suspected should be amenable to us to some form of questing.

And of course, a more experienced when he has with this kind of method one's own self, and this kind of searching, the more you realize that we are indeed all related like brothers and sisters in a family, uh, because we do many of these things, the very same way. And the process of going through them together helps us. That's the basic meaning of the term community, is that one goes through the process together with spiritual friends. And that is a community.

We can turn this board over. And come back to another aspect of this. This is to refresh. We can only start with nature. We actually cannot start with any other basis. There is no other image base, other than nature that allows us to proceed through all the levels of understanding to realization. We can't start with any form of skepticism because when you begin to refine skepticism, it refines to a perfect negating of even your care for proceeding. We cannot begin with any kind of an assumed transcendence or mysticism, because almost any attempt for us to refine that and develop that reflects back onto us increasingly in the sense of frustration, who am I to tell the universe what to do and so on. But we can all start with nature. We can begin with that natural horizon of the sun rising and setting. Of the fact that there is on this planet, a moon. The fact that there is such things as a world plan in the world of animal that we in fact exist here. We have some traceable history. We have families, we have concerns, et cetera, et cetera. We can begin there.
And that first level, that first step up, not the initial motion, but the first initial culmination of activity, which leads us beyond simply the natural is the ritual. And I think that you have seen through the Ochon film through the Chalk film, two great cinema presentations of the way in which ritual interfaces with nature, interpenetrates with nature. So that those persons, us included, if we would do. Those persons enacting ritual always carry nature with them almost as if the mask and costume but animated by an extra purpose, whether conscious or not. Generally, in ritual, not conscious. Although sometimes there is a folk wisdom aspect, which seems to be conscious.
So that first level, uh, removed from nature but carrying nature with it as costume and mask is the motion that we would call ritual. Mime is a ritual. When you add words, true mime you get a play. And that's a mythology. The simple addition of the capacity for language changes the whole mix. It adds to, not simply in a mechanical arithmetical way, but adds to it a geometric dimension changing way, a reflective capacity. Suddenly the rituals become filled with mirrors that show hidden elements. That show parallels. That begin to awaken in our sense the activity of increasingly depth of understand. Because language does that. It suddenly occurs to us, I'm saying this, and what, what does that mean? Or why is it that it is said this way? Or what really is that? I say it's that, why? That kind of mysteriousness. That kind of mirroring of meaning occurs when language is added. So, if ritual carries nature with it as mask and costume, mythology is adding the voice to that movement and to that meaning still a mask and costume by name.
Then there's a jump. One of those leaps, Soren Kierkegaard used to say that, uh, used to write that the, uh, at, at a certain stage the aesthetic capacity simply is out distanced by comprehension. And you stop being entranced by the world of art and you begin to understand that spirit is quite an extraordinarily different phenomenon. And that man in order to become religious has to make a leap of faith. Symbol, the level of symbolism is that leap. It's a quantum jump. It's the transcendence of language.
I had a good definition for symbol the other day. And I think I've forgotten and I'm sorry to say. I had a wonderful **inaudible word** definition of symbol for you. It'll occur to me sometime tonight or next week or next year.
Symbols at that level, intelligence no longer simply goes through this equating, this labeling, this saying, the naming of things. Tree, book, table. The bottom falls out of the form, and you float free. And sometimes you think you're going to fall through everything. But meaning suspends itself in a realm that has nothing whatsoever to do with the natural horizon. It seems for a while to be referring all the way back down the line. Symbol seems to be recurring all the way back down to something natural. And yet the more we experience it, the more we operate with the intelligence informed by that symbolic understanding, the more we realize that we have done something different. And we have, as the Hopi say, emerged into a new world. We've gone from the initial world to the second world, third world to the fourth world. And we have emerged into a new world where the dimensions are different. And our capacity to assess ourselves, what are we, where are we going, where have we come from, what are we doing? Though, those sorts of questions begin to take on a new dimension.
And in the symbolic dimension, instead of having language simply labeling things and identifying and equating things and representing things, language begins to present. And what it presents is new meaning. Literally create out of the **inaudible word** meaning and creates it in an indefinite mode. It could go on and on and on. And the only reason that one would choose to stop is like the artist says, that's enough for that canvas. I'm going to get another canvas. You just, you make a decision that there's the shape of that flower. And you could, you could keep adding beautiful colors to the petals indefinitely, but that's enough for now and you go on to some other things. This turns around that terror of the unknown. Fear of falling. The fear of fear itself. Turns it around and makes instead the infinite a source of joy and intelligence. And that level where the spirit sings is where finally the threshold of discovery, the capacity to discover leads us too.
I think I should bring something in here at this point from Mr. Hall from the conclusion to The Secret Teachings of All Ages. And I will try to come back to this next week. This is often called ignorance.
In this commercial age science is concerned solely with the classification of physical knowledge and investigation of the temporal and illusionary parts of nature. Its so-called practical discoveries bind man but more tightly with the bonds of physical limitations. Religion too has become materialistic. The beauty and dignity of faith is measured by huge piles of masonry. By tracks of real estate. Or by the balance sheet. Philosophy, which connects Heaven and Earth like a mighty ladder up the rungs of which the albumins of all ages have climbed into the living presence of reality. Even philosophy has become a prosaic and heterogeneous mass of conflicting notions. Beauty, dignity, its transcendency are no more. Like the other branches of human thought, it has been made materialistic. Quote, practical, end quote. And its activities so directionalized that they may also contribute their part to the erection of this modern world of stone and steel.
And he goes on and to conclude and say that "Actually, in sifting through the situation we discover that there are two primal variety is ignorance." And the first one is simply the ignorance of not knowing. We just simply were never exposed to it. We didn't find that yet. That's a simple, simple ignorance as he says. But there's another variety. A complex two-fold ignorance, which he identifies in the conclusion to The Great Book as the real demon of our time. And that complex ignorance is ignorance of ignorance itself. He writes. He wrote,
In addition to the simple ignorance, which is the most potent factor in mental growth, there exists another, which is of a far more dangerous and subtle type. This second form called two-fold or complex ignorance may briefly be defined as ignorance of ignorance. Worshiping the sun, moon and stars and offering sacrifices to the wind the primitive savage sought the **inaudible word** fetishes to propitiate his unknown Gods. He dwelt in a world filled with wonders which he did not understand. Now great cities stand where once roamed the Curtbone men. Humanity no longer regards itself as primitive or Aboriginal. A spirit of wonder and awe has been succeeded by one of sophistication. Today man worships his own accomplishments. And either relegates to the immensities of time and space to the background of his consciousness or disregards them entirely. The 20th century makes a fetish of civilization and is overwhelmed by its own fabrications. Its gods are of its own fashioning. Humanity has forgot how infinitesimal, how impermanent, and how ignorant it actually is.
And he goes on.
But the difficulty here. And one which The Great Book sought to address itself to in its original conception, the difficulty is how to break out of that in credible Chinese puzzle of being ignorant of ignorance. One can go and find out information, data. One can relieve simple ignorance. We have so much information available. You can find out about just anything. But there is a knack of solving that complex ignorance. That's what we're after here and have been after. Because it is somehow wrapped up in the understanding of our capacity to symbolize. Some place in that mystery is the threshold of reality, which frees us once and for all from the ignorance or ignorance.
Well, let's take a short break. And then if we can I think we'll try and sit down in the library, if we could, and review The Book of Hopi ceremonial **inaudible word** and see what we come up with. It will be interesting. Let's take a break for about 10 minutes.

**inaudible background chatter and noise for approximately 45 seconds**

**inaudible word or two** the process of six years. Very often does not work. **inaudible word or two**of failures. Nietzsche once said you can learn as much in mistakes of an interesting person as **inaudible few words**.

This, uh, slide **inaudible word**....**inaudible word** right next to it. Perfect. **inaudible few words followed by laughter** convinced that I'm **inaudible word** this won't work at all. Demonstrate. **inaudible several words**.

Jung and his wonderful memory stream and reflections made some interesting observations. Just the half paragraph is the, um, **inaudible few words** and the Hopi Indians **inaudible word** in 1925. **inaudible several word** see what has happened psychologically **inaudible word**. The ritual habit and see what they **inaudible several words**.

Now who observes something which is apropos **inaudible few words**. We always require an outside **inaudible word** and the ritual applies a level of **inaudible word**. This is especially so in **inaudible word**, whereby the nature of materials **inaudible word** much more subjectively involved than in **inaudible word**. How, for example, can we have conscious, uh, **inaudible word or two** if we have **inaudible word** the opportunity to regard the **inaudible word** outside. Regarding from outside means regarding from the standpoint of **inaudible word**. To do so requires sufficient knowledge of the form **inaudible word**. And in the course of this process **inaudible word or two** will encounter all these incompatibilities which constitute the **inaudible word or two** and **inaudible word or two**. And everything that irritates us about others can lead us to an understanding about ourselves.

The book, The Book of Hopi, is excellent in many regards and **inaudible few words**. And so what we're going to try to do here is to, uh, an act of, uh, collective contribution transcend the book. What we want to hear is **inaudible word** this book to **inaudible word** so that we can put this book on the shelves, and we can come back to our impressions and memories and imagination. **inaudible word** this process, a round table, a **inaudible word** trying to **inaudible word** up by our own experience and develop and show us **inaudible word**. And that's the important thing. If we can't stand, um, these kinds of experiences then why **inaudible few words** a long way in our capacity **inaudible several words**.

So, these things are just the beginning. These are the building blocks **inaudible word or two**. These are the **inaudible few words**. That wonderful **inaudible word** and wonderful people have put it together and made it for us. But, um, **inaudible word** we wanna get interested and **inaudible word** outside the sandbox. Well let's see how this goes. And if we **inaudible word** it.

**inaudible word** I ask the **inaudible word** machine, which we get to, uh, first. Um, we don't have to know the names **inaudible few words** the book, or you've written down **inaudible few words** at least one concept that I think without **inaudible word or two**. The concept that the **inaudible word or two** East and West constitutes an imaginary line that **inaudible few words**. And that line is the orientation of East and West and the sun in its motion **inaudible word or two**. Although it has movement **inaudible word** it is generally an East-West line. And this to the Hopis and anyone else who was **inaudible word** in nature **inaudible few words** like this to free themselves. Let's consider that primordial line **inaudible several words**. There's everything in this world. **inaudible several words**.

That for the Hopi there's a coordinate which makes that line whole and that is the North to South line. Which has no identifying celestial phenomenon to demark it only mans intuition. And the Hopi intuition is that whatever forces occupy the ends of that **inaudible word**, the other forces **inaudible word** polarity, that orientation is manifested. That keeps the Earth stable. The sun has its motion, and the Earth would have an erratic **inaudible word** if not for the fact that its rotation is stable by complimenting energy that **inaudible word** that the more **inaudible word**. And that line invites the **inaudible word or two** everything orientation.

And so that in **inaudible word or two**, that first ceremony of the ritual year. The very first thing that they do, they make sure that their measuring **inaudible few words**. The very first thing **inaudible several words/sentences**. This is one of the primary things in the **inaudible word** before the complexity **inaudible word** begins to develop in the **inaudible few words**.

In The Hopi Book, that old woman is the **inaudible word or two** just standing up there on **inaudible few words** and humming to herself, she is humming a sacred song. She was a **inaudible word** person **inaudible word or two**. She is making sure that everything **inaudible word** as it was. Because without the right **inaudible word** the whole structure of the ritual would skew **inaudible word** astray and lead to nothing. What a responsibility. **inaudible several words/sentences**. It's unbelievable grace. **inaudible word or two**

Ok then there's, uh, we'll just go through this. And whatever it is that you understood about these **inaudible word or two** is fine. Let's just get you so that **inaudible word or two**

Can we just...I work directly across from **inaudible several words**. Yeah.

**inaudible comment from the room**

You can stay. You can ask questions. You can talk to anybody here. Anybody here can ask questions or **inaudible word**. Yeah.

**inaudible comment/question from the room** What would she aspire to **inaudible few words** spiritual **inaudible several words**. And, uh, I guess we have **inaudible several words/sentence or two**.

They have their **inaudible word**.

**comment from the room** And the second day they kept the materials. And the third day **inaudible few words**. And the fourth day **inaudible few words** to determine if they had to be **inaudible few words**. Ceremony **inaudible word** to be sixteen days. Eight days of preparation and eight days of ritual and so **inaudible several words/sentences**. Everything is a ceremony **inaudible few words**. So, umm it starts with **inaudible word or two**. There are four, there are **inaudible word or two**. Two **inaudible word**...

END OF SIDE ONE

Everything is a ceremony **inaudible few words**. So, umm, described to me by **inaudible word or two**. There are four, there are **inaudible word or two** and the two are **inaudible word or two**. And, uh, **inaudible few words**. The **inaudible word** are the ones that **inaudible few words**.

**inaudible comment from Roger**

So, the **inaudible word** are the ones who experience the **inaudible word or two**. If you don't have the intuition to **inaudible few words**. The first, uh, **inaudible few words** so that **inaudible few words**. Any questions?

Yeah. One. What **inaudible few words** society **inaudible word** and **inaudible word or two**, um, manifest in music. **inaudible word** instructions **inaudible few words** comprehend that the North-South line and spirit **inaudible word or two** is the Earth is **inaudible word**. **inaudible word** the rotations correct. Um, this is what I'm thinking of **inaudible few words** coming to ourselves in prayer. It is a difficult thing that **inaudible word or two** in ceremony could not **inaudible several words/sentence or two**.

The structures of **inaudible word**. The **inaudible word** of vibration to their selves **inaudible few words**. Why? Because **inaudible word or two**. And because **inaudible word** discovered appeared to be true. Sorry go ahead.

**inaudible several words/sentence or two**. Ok. There are three things. There is the **inaudible word or two** and the **inaudible word** and **inaudible word**. In fact, the **inaudible several words**.

**inaudible word** It's such a question from you.

Comment from the room: Yes.

**inaudible word** and clinical.

**inaudible comment from the room**

Yeah, it's more **inaudible word** style in this **inaudible word**. That that **inaudible word** is eternally festive and that **inaudible word** the parallel between two different **inaudible word**. **inaudible word** is universal which is **inaudible word or two**. Any kind of this quality of intelligence **inaudible word or two**. Any time this structure of expression **inaudible word** this dimension, that triad comes into play. **inaudible word or two**

Comment from the room: Alright, so **inaudible several words/sentence or two**. So that's immediately separation of **inaudible few words** decreased **inaudible several words**. Umm, the two questions **inaudible few words** we have to, uh, **inaudible few words**. They are the only **inaudible word or two** which has been a creation. So that **inaudible few words**. And **inaudible several words/sentence** come over here to the **inaudible few words**. Did you hear it.

Uh huh. You hear it. You hear it the most from **inaudible word or two**

Comment from the room: And, um, **inaudible few words** they saw?

That's a **inaudible word or two**.

Comment from the room: And **inaudible few words**. And this fire represents **inaudible few words** in a ritual ceremony **inaudible few words**. So, uh,

You have to draw a circle around the Earth **inaudible word**. Imagine how these people **inaudible word or two** these fires. **inaudible word or two** volcano **inaudible word** the Earth. **inaudible word or two** present **inaudible word** reality to themselves **inaudible few words**. You start to catch yourself.

Comment from the room: Um, the, the one where it **inaudible several words/sentence or two**. And then, is it **inaudible several words/sentences**. So, in that **inaudible several words/sentences** But it always **inaudible few words**. And...

You have to tell them **inaudible word** if they haven't seen. Most of these people will not have gone to it **inaudible few words**. You can get a picture of it **inaudible word**.

Comment from the room: **inaudible several words/sentence or two**.

Yeah. Yeah.

Comment from the room: **inaudible few words**

I know it. It's complex and it's difficult to **inaudible word or two**.

Comment from the room: **inaudible few words** this is just, it **inaudible several words/sentence or two**.

Yeah.

Comment from the room: So...

And the polarities and interchange and **inaudible several words**.

Comment from the room: So that **inaudible word or two**. The flip side to that is it's, it....ceremony **inaudible several words**. And, uh, they **inaudible several words/sentence or two**.

There, there is not the **inaudible word** at this time the **inaudible few words** 10,000 years **inaudible several words**. And according to **inaudible few words** small **inaudible few words** the original domestication of **inaudible word**. Apparently close to that time, uh, **inaudible few words** about 8,500 years ago. **inaudible few words**.

Comment from the room: And so, the conclusion is that **inaudible few words**. There is a quality **inaudible several words/sentences**. It has a particular **inaudible several words/sentence or two**.

There's a parallel to all of these. Just to **inaudible several words/sentence or two**.

**Inaudible comment from the room followed by laughter and inaudible chatter**

Comment from the room: **inaudible word or two** the highlight of the **inaudible several words/sentences**. Uh, **inaudible few words**. The **inaudible word** represents the **inaudible few words** world **inaudible few words**. What does that mean? **inaudible several words/sentence**

Could it be **inaudible few words**.

Ok. So that we have **inaudible several words/sentences**. And so we have a spiritual rebirth. **inaudible few words**

**inaudible word** a picture of that? **inaudible several words/sentences** There is a step. A literally stepping pot to **inaudible word or two** to take around. **inaudible several words/sentences**. **inaudible word** openness to **inaudible word** of all things. And it has its reverberations in man at the top of the spinal column. At the top of the chakras. Driven **inaudible word or two** which is typically there for **inaudible word** at least the real spiritually, consciously **inaudible word**. That is the song sang through **inaudible word** clear **inaudible word or two**. That we heard. You see the **inaudible word** and the openness of spiritual **inaudible word or two*. that compliments the **inaudible several words** something. That's the geometry that's **inaudible word or two**.

Comment from the room: Is that similar to...(sound of something falling?) **inaudible several words/sentence**

Yeah. **inaudible word**

*Inaudible comment from the room**

That's right it is similar in that **inaudible few words** that it filters through to **inaudible few words**. The whole thing is set with the **inaudible word or two**. There's a much wider **inaudible word** of that capacity. **inaudible few words**. Images and just **inaudible word**

Comment from the room: Yes, um, at the top of the **inaudible several words/sentences**.

Presentation.

Comment from the room: A presentation.

Because you have **inaudible word or two** and you have the **inaudible word** and the **inaudible word**. The very same ceremony **inaudible word or two**. Lighting the fires in the ground and you can **inaudible few words** again. It's **inaudible word or two** stretching **inaudible word or two**. Yeah.

Comment from the room: So, the only **inaudible few words** if they wanted to look at the matter. And they found **inaudible several words/sentences**.

Next time.
Comment from the room: Ok. **inaudible word or two** establish it and, um, **inaudible several words/sentence**. And then at the end of the **inaudible word** dance you have the four corners, which is **inaudible several words/sentence** carry the same **inaudible word**. But because the **inaudible several words/sentence**. So, there's a great amount of **inaudible word** and I suggest that people watch the **inaudible word**. And, um, there's, um, according to **inaudible several words/sentence**. You have a ceremony and **inaudible several words/sentences**. So that there's a cleansing.

**inaudible background chatter**

It's a very complex **inaudible word or two**. And it's hard for us to initiate **inaudible several words**. The second great ceremony, the **inaudible word**, happens about our Christmas time. And, uh, **inaudible word or two**

Comment from the room: **inaudible word or two** at the same time and **inaudible word or two** in the ground. And the sun **inaudible few words** of all ceremonies **inaudible word or two**. With the sun in its return on the **inaudible several words/sentence**

That's the **inaudible word or two**

Comment from the room: the **inaudible few words** the paradox of the **inaudible few words** the sun to return. **inaudible several words** going to determine it as something else. **inaudible several words/sentence or two** And also, uh, I have this interest in Moby Dick and the chapter called the **inaudible several words/sentence of two** this big journey. And on the 25th of December **inaudible several words/sentence or two** adventure.

An adventure of his own.

Comment from the room: Yeah right. Like a **inaudible few words** where he started from. **inaudible word or two** to mention **inaudible several words/sentences** some duties within the, um, uh **inaudible few words** And uh, **inaudible several words/sentences** when a child is born. And **inaudible several words** a child who was born **inaudible word or two** a long time ago. **inaudible word or two** about two days later the child was **inaudible word or two**. And, uh, **inaudible few words** a good child is born and **inaudible word** festival. Because the spirit **inaudible several words** signaling then that you will be given another chance later on. **inaudible few words**.

The center child.

**inaudible comment from the room**

Hmm.

Comment from the room: **inaudible several words/sentences**. I found that interesting. Interesting parallel.

Very interesting. **inaudible word or two**

Comment from the room: **inaudible several words/sentences** people can't tell what the **inaudible word** has actually written. **inaudible few words** Christmas December 25th **inaudible several words/sentences** can be about as great as one person **inaudible few words** this room is absolutely dark. **inaudible word or two** looking up through a hole **inaudible several words/sentences**. I **inaudible word** up about 2 hours now and....

NOTE | Transcript ends here with 20 minutes left in the audio as the quality is so poor that it is unable to be transcribed at this time.