Home -> Aaron -> ClassSeries -> 2009 -> Venture -> Intensives -> One
August 29, 2009 Venture Fourth Fall Intensive
Saturday PM, August 29, 2009
(This tape not yet corrected by Barbara and Aaron)
Keywords:
guidance/higher self, third eye opening, Venture Fourth program
Barbara: We have
sunshine, more or less... (some sun is breaking through the
clouds)We're going to do 3 things this afternoon. First, just
about 20 minutes, a brief discussion of your experiences with Aaron's
guided meditation. Then Aaron is going to come in and talk about the
program, about the retreat part of the program. Then we're going to
break into small groups to discuss the four weeks of program you've
done so far, what you've experienced with these qualities of
humility, respect, muditta, and responsibility.
So let's start with
just whatever feedback you want to give, whatever you want to talk
about, maximum 20 minutes, let's not digress.
(sometimes hard to
hear group)
Q: I know life is
impermanent but I miss seeing Heather. (Heather has left
mid-morning, for the airport) The seat empty took me awhile to
adjust to that. I missed her presence in the room. And then the
meditation was good. However I think a little bit of the loss of
energy for some reason affected me, or maybe I was just tired.
Barbara: My guess is
that everybody felt the loss of Heather's energy, the empty seat.
Heather has a strong energy and was a strong presence in the room. So
I think we all missed her.
Q: I know Aaron can't
tell the future but I've heard him say that we might be called to
do things and we needed courage. Is there something he has in mind?
Barbara: The first time
I went to Brazil back in '04, and before the trip I was in Seattle
and teaching with my friend Judy, who channels Jeshua, and I had the
opportunity privately to ask Jeshua for guidance for the trip. I
asked him what do I need to take with me, how do I need to prepare.
He said, "You need courage."
I completely
misunderstood and thought there was going to be some arduous ritual,
some arduous circumstance that came my way. I realized afterward that
what I really needed courage for was simply to be present with the
fact of going down there and being disappointed that I didn't hear.
There was no, "Snap! Hearing!"
So when he says
courage, it can mean many different things. Don't try to read
anything into it, just strengthen the attribute of courage. Look at
that which blocks courage. Then when you need it, it will be
accessible. Don't try to figure it out. Okay?
Q: The march experience
was in synch with and then out of synch with Aaron's pacing of the
process. It seemed my guide was available to merge early on. It's
somewhat hard for me to tell me from the guide(s).
Barbara: Because there
was a sense of merging?
Q: Yea, it seems
natural and easy, and as if this has been a long-term companion.
Barbara: Did you
experience the sense of loving presence merged with the self and
supporting the journey? Aaron says, I'm paraphrasing him, he says
because of the work you've done, fairly deep work you've done in
the past 2 days, and because of the work that many of you have done
for years in the past, you're at different places.
Some of you find the
guide not only accessible as guide but with that experience of no
duality. Some of you are still trying to understand what the
experience is of meeting the guide. So his meditation was more
directed at helping support that experience of meeting the guide for
those who have not yet fully opened to the energy of the guide. He
says with 20 or so different people, everybody will be in a different
place.
So that when he speaks
in this way, if he says, "Meet your guide," and you're already
there, just let the words go by and be present with your guide. Don't
try to do what he's saying if you've already done it. Let his
words go and just be where you are.
Q: I found this journey
very soothing in comparison to the other journey that we had with
Heather. No judgment, just noticing. I picked up a new guide, so I
had the bear, the benevolent bear, the ancient one, the Wise Woman,
and the owl, all guiding me across this wooden plank over the creek.
It was very soothing, very soft, in a way. Nice.
Barbara: Aaron is
saying that of course he's following a very traditional mythical
path of coming to the obstacle, seeking help, finding the help,
merging with the help. He's just bringing that into your, let your
imagination play with it so you can open more easily to whatever
guidance there is. So he says the aspect that he brought in that
Heather did not was the arising of the obstacle and the intention to
reach out for help.
Q: I found it helpful
when Aaron kind of invited us, if our guide did not appear to us, to
use our imagination. That to me seemed different than what Heather
had done. But perhaps I just didn't pick up on Heather inviting us
to do that.
Barbara: Were you in
that way able to imagine the presence of something? (Q: Yes.)
And did it feel
comforting? (Q: Yes, very much so.) Good, good.
This is why we do this
in different ways. What Julie will do with the Breathwork is not
specifically directed to meeting guides but to taking us into a
deeper level of consciousness in yet another way. So that people will
find different pathways to opening to various levels of consciousness
and various levels of spirit. What works for one will not necessarily
work for another.
Q: I'd like to add a
part about my experience. When we walked up into the deep, going up
into the very narrow path, I had some difficulty making a decision
whether my guide would be in front of me or behind me because of
fear. I finally just merged. I really wanted him to hold my hand and
walk beside me.
Barbara: I remember
this meditation when Aaron was leading it, reading the transcript and
the discussion afterwards, way back in the living room days, when
somebody expressed that–"Should he (the guide) go in front
of me? Should he go behind me?" And the guide said, "I'm inside
you so why is this an issue?" (laughter)
Q: It came to me during
this morning's meditation, the 6:30am one, what came to me was that
my guide, my primary guide who has always been there and whom I know
has been there, that what I had been doing was to deny that guide's
presence. And I realized that I was doing that almost unconsciously
out of a feeling of not being worthy of that guide. And then it also
came to me to simply relax and let it be without making a judgment
about it. So this afternoon when we did that, I just let it come in
and sensed it in the way I usually sense things, and it was very
different this time because I was different in my perception and in
my allowance, I let it be.
Barbara: That's a big
step for you, good.
Q: Since I've begun
interacting with the guide, I've been wanting to be able to
communicate more verbally. And I've been asking for help with that
and also with this crystal. And what I'm experiencing is, it's as
if there's energetic transformation happening inside my brain. And
sometimes it's a little uncomfortable but it feels like it's
right, and I wanted to check on that.
Barbara: When you say
there's an energetic transformation happening in the brain, I'm
not sure I understand that.
Q: It's a little hard
to describe, but primarily, like in the middle behind the third eye,
and sometimes more on the right side or more on the left side, and
beneath the crown, there's a sensation sometimes like flashes of
light and energy, sometimes of less dramatic but energetic movement.
Barbara: And when you
experience the merging with the guide, as opposed to you trying to
communicate with the guide, is it more in the third eye, more in the
center? When there's an experience of merging with a guide rather
than a J trying to communicate with a guide, is the energy more in
the third eye area in the center, and more stable?
Q: No. The merging
experience, it's as if my whole body, it's very somatic, and
it's... gentle, soft, smooth, expansive, nurturing, nourishing.
Barbara: I don't know
if this is answering your question but I think when the self relaxes
and you move into a space of more emptiness, no ego trying to push
anything one way or another, then everything dissolves and all
separation dissolves.
When there's even the
smallest level of anybody trying to do something then it gets up into
being more mental. Energy seems to jump back and forth. I'm asking
Aaron if he agrees with what I've said. He says, yes, basically.
He's saying, just relax. If you see that kind of energy movement,
note it as tension. There's a subtle tension to it. Just note it
with an open heart without trying to fix it, to allow yourself to
slip back into the place of emptiness again.
He says, what I was
asking you at first, that confused both him and me because we wanted
to be sure what you were expressing, was that there's another
experience that people can have where as they merge with the guide,
the third eye opens more and more fully. And there's a sense of
energy pulsation in the third eye. There's no self in whom it's
happening but there's a strong sense of energy pulsation which is
part of what holds that merging with the guide.
Then sometimes there's
a subtle resistance to that, that doesn't feel fully comfortable
with it. If the resistance is noted, it just breaks down and goes.
But if it's not noted, if there's not mindfulness of that subtle
tension, then the energy, instead of opening the third eye, starts to
bounce back and forth. Okay?
Q: On my journey, at
the edge of that cavern, I saw my crystal, my power animal, which is
a butterfly, and a beautiful radiant light, very loving. And I also
saw a glimpse of a wrathful energy, not angry but like the Divine
Feminine... wrathful energy. I ignored the wrathful energy and merged
with the loving energy, which was very loving and supportive.
A handlebar, a railing,
appeared beside the walkway and I walked across the board. But just
before reaching the other side, the board and the railing disappeared
and I fell. And I was grasping onto the cliff in great fear. And then
this hand came up from below me and set me up on the other side. And
I heard, "You are never alone."
So it was very profound
for me, very moving. At the same time, I felt like in non-ordinary
reality I was peaceful with my guides, but I felt that my body still
held the fear. So I continued up to the top of the mountain carrying
both, being so blown away by the beauty of our group and our guides
but also carrying the fear in the body.
I'm wondering of you
or Aaron have anything to say.
Barbara: Aaron would
like to respond to this directly. Short break while Aaron
incorporates.
Aaron: I come and I
go and I come and I go, but I never really go anywhere! (laughter)
My blessings and love
to you all. Where would I go? In response to your question, part of
any journey is simply psychological, relates to one's inner
psychology, emotions, and the issues which one is resolving at that
time in one's life. The presence of a wrathful deity is an
expression of the, I don't want to say the negatively polarized but
the angry, contracted side of the self, which is not necessarily
negative, it's just energy, but it's a contracted energy. And
that it appears as a wrathful deity is more an expression of your
sense of it as negative, otherwise it would simply appear as an imp
of some sort, a little being that was wriggling around and unsure of
itself.
The wrathful deity is
not bad. The wrathful deity is one of the sources of our power. This
is something that we'll get into several intensives from now, not
yet, how we all harness the energy of that kind of contracted energy.
Whatever happens, of
course, is happening in different realities and at some level you are
creating it just as you're creating it in your dream. Some part of
you needed to test and so the board disappeared, the railing
disappeared. What you needed to explore was, is love always there, is
it truly always there? You needed to put it to the test.
So you learned
something. It's always there. Another way of putting that would be
not so much that you learned that it's always there but you learned
that you can trust that it's always there.
Did you have a
question, Q?
Q: It had to do with
your entry remarks. They're somewhat flippant, which is not
particularly your style.
Aaron: I did not mean
it to be flippant... only to make acknowledgement of some feelings
that I am not present when not incorporated.
(additional brief
remarks inaudible)
Q: In light of what
Barbara was saying about the dialogue she has with you before you
incorporate, and the amount of mindfulness that is exercised in that,
how do you maintain, how can you do it so many times so mindfully,
and how can she do it so mindfully?
Aaron: Let me speak to
2 things here. First, when I said, "Sometimes I'm here, sometimes
I'm not here, and yet I'm always here," it was not meant to be
flippant, it was meant simply as a reminder that when I'm out of
hearing and don't seem to be incorporated in Barbara's body, I'm
still here with you. I'm never gone. Sometimes I'm more apparent
than at other times. Sometimes Barbara's energy is more in the
body, sometimes mine is. But I was responding to the feeling some of
you had as I came in, "Oh, now it's Aaron! There went Barbara,
now it's Aaron!" Seesaw.
We do this through 2
decades of practice. If you practice anything long enough it becomes
smooth.
Q: Every morning when I
meditate I say, kind of paraphrase Barbara's prayer, particularly
with regard to gratitude, I need to have something fresh almost every
time to experience real gratitude, for it to be sincere. And I have
exhausted a lot of things. (laughter)
Aaron: We are grateful
for the same thing each time we meet: I am grateful for her and she
is grateful for me. And we embrace one another. So I simply feel her
loving energy and her willingness to be of service and I'm deeply
grateful for it. And she feels my loving presence and is truly,
deeply grateful for this opportunity to serve. So genuine gratitude
arises for both of us.
Q: But she says she has
to check you out each time.
Aaron: She does, but
it's a quick check, at this point. We use a short hand–she says
"3 times, Aaron..." and I reply "3 times". And she feels
through my energy that it's me. She has gotten to a point where
she'd sense any discrepancy of energy or know that I would warn
her. But after 20 years she's come deeply to trust her discernment.
In the beginning she checked it out very carefully.
But then, once she's
checked me out, we move into that gratitude stage, so that is not in
the beginning. It's not until she's checked me out that we move
into the offering of the body, my asking for the body, and then the
expression of gratitude. So it's already asked and confirmed for
herself that it is me, at that point.
(Aaron is handed a
crystal)
Here's another
crystal you can pass around. You'll find it a very soft energy.
This is a Casa crystal, one to wear around the neck. And because it's
cut in such a way and more refined it doesn't have a strong energy.
It's a soft, gentle, pure energy.
Venture Fourth...
You are working on 2
different levels. One is this opening to the deepest place in
yourself, both through your vipassana practice and opening further
and further, more and more directly the Unconditioned, and in the
same direction, toward opening to your guidance. Opening more and
more from the relative experience into the ultimate experience
whether it's through vipassana practice or through the support of
your guidance, through the interconnection with All That Is, opening
to the experience of the Unconditioned.
Many of you are subtly
resistant or more resistant to such opening because there is a subtle
distrust of the self. You are still learning that you don't have to
be afraid of or uncomfortable with any negative thought or impulse,
it just has arisen. You're not going to act it out.
When Barbara was eating
lunch today and a yellow jacket landed on her salad, the first thing
that happened when she saw it was she contracted. It was 2 inches
from her fingers. She's been stung enough that she's not
comfortable with a yellow jacket landing 2 inches from her fingers.
So she had to consciously center herself and note, "This is a
sentient being. My highest intention is to greet it with love," to
find the love that was right there with the contraction. It only took
a moment.
Don't think that the
contraction doesn't exist, only she's learned how to be skillful
with that contraction. She didn't say, "Shame on me, I shouldn't
contract anymore," she just noted, "fear, tension." And the
strong intention was present, to hold space around her own tension
and to offer love to this small being, to offer salad to this small
being, to offer whatever it needed to this small being, but not to
invite it to sting her. So she was able to hold it in a loving space
and then simply to resume eating her salad around the yellow jacket.
This ability has grown
in all of you or you would not be part of this group. You are all
mature in this aspect of dharma, not yet 100% mature but certainly
maturing. Grad school level, far beyond the elementary grades.
The weekly practices
that we'll be doing are meant to open out those places where ego
still hides, those places where self-judgment still hides, where fear
still hides, to help you reveal them.
You've already found
much depth in these practices. Our first and vital point was to help
you recognize that a quality like humility is not a ego based quality
like pride but that it rests right in the middle, egoless. Pride has
ego and low self-esteem has ego. When you rest in the middle, it's
egoless.
You're coming next
week to patience. When you are patient and there's somebody being
patient, there's ego. And when you're impatient there's ego.
Just like you found true humility, I'm going to ask you to find
patience where there's nobody being patient. What does it feel
like?
It relates to
equanimity. There's a peacefulness, a stillness to it. So there's
no tension in patience. There's no tension in humility. There's
no tension in respect and so forth.
When you move into your
small groups, I want you to review the 4 qualities you've worked
with: humility, honor or respect, mudita, and responsibility. Discuss
how you were affected by each one and the ways that the 4 qualities
held together. So please share with each other the ways that you
practiced with it. This will support you as you move on with the work
through the next 6 or 8 qualities before we meet again.
You are not trying to
become perfect in these qualities, you are trying to learn through
the practice with the qualities how to best invite and rest in that
place of center. And second, that when you rest in that place of
center, you are much more able to own your power and unlimitedness
than when you are not resting in that place of center. Does that make
sense to you? So this is the way the 2 parts of the present program
will merge.
Further along, when we
finish working with these qualities, we'll begin to talk about
action in the world coming from this place of emptiness which you
will have developed through your exploration of the qualities.
For some of you, some
of these qualities will be very easy and some will be more of a
challenge. After you've gone through all the qualities once, one
week at a time, you'll be invited, each of you individually, to
choose the 3 to 5 qualities that are most challenging for you and to
work with those in an ongoing way, rotating them. Maybe Week 1,
Quality 1, Week 2, Quality 2, Week 3, Quality 3, and then back to
Quality 1 again, deepening in them.
Again, you're not
trying to become the perfectly humble person or the perfectly patient
person, you're using the quality as a ground for growth and
exploration. You are deepening in the intention to do no harm. We
deepen in that through the precepts but we deepen even more through
practice. Not just the statement of the precepts but the mindfulness
of the daily practice of this quality.
The more you trust your
ability to experience impatience without acting it out, to experience
anger without acting it out, or judgment, that it simply has arisen
and will pass, the more you trust that ability from this place of
emptiness, the easier it will be to ask for the support of your
guides and to allow yourself to own the wholeness of your power.
Some of you are
experiencing various physical ailments in your body and you've
asked me, can I work with the physical ailments? At this point I do
not suggest you, we talked about Barbara's toe and the healing of
the toe. I think you all need to go deeper into trusting your
wholeness and unlimitedness before you use that as a path to healing
physical illness. Because when you do use it I want you to be
successful. Choose small things, in other words, don't take the
broken arm. But if you have a splinter in your finger and you remove,
then visualize the skin whole, visualize the perfection of it. If
it's a bit infected, visualize it draining out on the skin and
closing over with wholeness, and how it's already whole. Practice
with these smaller ailments now and then we'll build on it. But our
intention here is not to create a training ground for physical
healing, although much learning will come in relation to that, but to
create a training ground of liberated action in the world.
So keep the process in
order, not the cart before the horse, as it's said.
Are there questions?
These intensives are
vital, a vital part of our program, but they are really, I would not
say secondary but equal to the ongoing work that you'll be doing
week after week after week. The intensives on their own would just be
playing at an energy game. It's the deepening of your meditation
practice, the deepening of mindful intention to sustain wholesome
thought and action and intention, and to watch what blocks it, that
will allow what you learn in the intensive to blossom and be fully
utilizable.
Q: I have been working
with the qualities in 2 ways. One is to meditate on the quality and
see what arises in the morning, and the other is to keep it in
consciousness during the day, to watch when it arises. What's the
best way, the most effective way to work with the qualities?
Aaron: Both. Both. At
this point, when this intensive ends, there will be several things
that you will be doing on a daily basis. One is your silent
meditation practice. You are not inviting spirit guides, you're not
inviting special experiences, you are simply present with choiceless
awareness, watching what arises in the mind and body, resting in
spaciousness as much as is possible. So the awareness watches what
arises and as it passes away, there's simply resting in awareness.
But when you're
caught by something that has arisen, bringing attention to it in a
kind way, watching the quality of that attention, is the attention
that is given one of trying to fix or change or is it just loving,
aware presence. Kindness. And yet the strong intention not to enact
any negative thought. So this is one, the vipassana practice.
Second, working
mindfully, and you can do these in whatever order you wish, working
mindfully with the quality of the week, with some reflection before
or after the meditation practice.
I would suggest for
most of you the benefit to start with the silent practice, not to get
mind too busy thinking about things first, but to start with the
choiceless awareness practice. At the end of that period, first to
reflect, what arose during the meditation? Use your journaling. You
can write out a few shorthand notes to type later. What was the
texture of that practice? How was attention, what happened when
something pulled you out of that spaciousness. Was there tension or
was there openness? If there was tension, what was the relationship
to the tension?
I want you to
understand that if, for example, a neighbor's lawnmower pulls you
out of spaciousness and anger arises, "hearing, hearing," and
then anger, "It's only 6am, what's he doing mowing?" anger,
or "It's 7am but I'm meditating; what's he doing mowing?"
and then there's a point in which the hearing is no longer
predominant; the anger is predominant. As awareness is present with
the anger there will be a texture of that presence. It might be a
tense texture, contracted, or it might be an open and spacious
texture that becomes the next predominant object.
The anger is no longer
predominant, the relationship with the anger becomes predominant.
Watching that relationship. Finally you come back into the
spaciousness of awareness that sees this whole progression of
objects, each one serving as condition for the next object to arise,
just flowing. And you step outside the whole thing and say, "Ah,
so. I give it all up, I release it."
... We will find it and
read it to you tonight. A beautiful teaching from the 8th century Zen
Master Hongzhi. (From Cultivating the Empty Field)
Simply Drop Off
Everything
Silently dwell in the
self, in true suchness abandon conditioning. Open minded and bright
without defilement, simply penetrate and drop off everything. Today
is not your first arrival here. Since the ancient home before the
empty kalpa, clearly nothing has been obscured. Although you are
inherently spirited and splendid, still you must go ahead and enact
it. When doing so, immediately display every atom without hiding a
speck of dirt. Dry and cool in deep repose, profoundly understand. if
your rest is not satisfying and you yearn to go beyond birth and
death, there can be no such place. Just burst through and you will
discern without thought-dusts, pure without reasons for anxiety.
Stepping back with open hands, (giving up everything) is thoroughly
comprehending life and death. Immediately you can sparkle and respond
to the world. Merge together with all things. Everywhere is just
right. Accordingly we are told that from ancient to modern times all
dharmas are not concealed, always apparent and exposed.
So, choiceless
awareness practice. Some reflection on the practice in journaling,
then moving attention to that quality that you're working with that
week and asking, "What do I need to understand about this quality?"
Some of you may find it more helpful to raise that simply as a brief
question at the beginning of the choiceless awareness practice and
then not try to find an answer but just move into the choiceless
awareness practice. And sometimes answers will come, sometimes
insights will come.
So you can do that
before or after. After, it's more of a reflection. And then some
written notes. Some of you have said it felt strange to be writing
for somebody else. You are not writing for yourselves. I'm happy to
read these, as is Barbara, to offer you feedback, but I'm not
asking you to write so that we can read them, I'm asking you to
write so that you are required to reflect more deeply and understand
a bit more about this quality and how you're relating to it.
The third part, now,
will be, and this also can come in whatever order you wish, to spend
some time, and it can be at a completely different time of day, it
doesn't have to be at the same time as the vipassana practice, to
ask for your guide, your higher self, to do some kind of journey in
whatever form seems most helpful. For some people, a good time to do
that is literally sitting on the bed at night before you go to sleep.
If you meditate for a little while and then come into your room and
just sit, and ask for whatever guidance there may be to give you
insight into questions that arose during the day, and sometimes that
information will come during your sleep. So it may come when you're
awake, it may come when you're asleep.
The most important
thing is I want you simply to hang out with your guides. At this
point you don't need to be getting information from them so much as
just getting to know their energy, trust their energy, and build a
friendship with them. This will deepen through the weeks and more and
more you'll start to get more verbal, or visual, or some kind of
direct guidance from them, whatever form of guidance it is, whether
it's a power animal or a guide or the higher self, your crystal,
whatever it is.
During the choiceless
awareness practice, the vipassana practice, you might want to hold
your crystal in your hands. Just letting it rest loosely in the
hands. That's a good time to get to know its energy and you might
find it deepens your practice. If it seems to interfere with your
practice in some way, then lay it down. In other words if it brings
up too high an energy, but I don't think it will.
So these are the 3
predominant areas: vipassana practice, working with the quality of
the week both in meditation in mindfulness through the day, and
working with your guides in whatever form, and the journaling that
comes with the meditation and quality of the week.
The 4th part
I will let Barbara talk to you about will be your regular meetings
with us. Many of you felt that the email format was helpful and we
will continue that, but we want to have at least, I don't want to
set a time on it, but once or twice a month we'll have a phone
dialogue with you, even if at intervals there are also emails. But as
often as is possible, to be available by phone. Barbara is going to
work out a schedule and tomorrow to ask people to sign up to let her
know what days and times are most accessible to you.
Think about this now so
that you can offer something when she asks tomorrow. Because of her
teaching schedule she's most available on Tuesdays, Wednesdays, and
Thursdays, because she's more inclined to travel on Friday and not
come back until Monday when she's teaching. There will be times in
the daytime and times at night on Tuesday, Wednesday and Thursday.
For those of you who find that impossible, we'll work something
out, but you'll have to know that at times you'll have less
frequent phone meetings, because if she's out of town leading
retreats she'll not be able to meet with you be telephone. She'll
still respond to emails in a deeper way if she doesn't phone. There
still will be phone contact; she doesn't teach every weekend. But
as much as possible, those 3 days are most accessible for her.
Q: I started doing the
vipassana practice and writing notes about it, and it seems to be
sort of the same old same old. So I'm wondering, the comments that
you made today were helpful as far as having some vocabulary or ways
of talking about the practice, or watching subtleties and changes,
and I wonder if you can direct us to something or give us some...
more direction...
Aaron: What I will have
Barbara do is to send out a little bit of her journaling after her
sitting. That will be offered not as a format to follow but just as
some kind of general suggestion.
What arose during the
sitting? What was the texture of the sitting? Was it calm or
restless? How did attention relate to what arose? Was there tension
or contraction around what arose or was there spaciousness? If there
was spaciousness, was there clinging to the spaciousness? If there
was tension, was there aversion to the tension?
Q: Would it be useful
to create some kind of form with these questions that you just posed
so that...
Aaron: I'll consider
that. Many of you have been sending in very skillful reports and I
don't want to influence those by shifting you into some special
format. So perhaps for those who are uncertain how to proceed, and
only for those, we'll provide some format.
Okay, I want to stop
here and let you move into your groups. A question for you, what you
feel will be most helpful. We can have 3 groups of 6 or 6 groups of
3...(forming groups)
(recording ends)
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