And they bring it up to join you. Well, one year, ready to go to bed and you can sit. I'll ready to go. I got a little game with you and had to tell me what my practice was doing by watching you talk to me too.

[01:07]

So, like say inhale, and when you take an inhale, and say exhale, and when you think of exhale, okay. A little bit, a little bit. Yeah. You're right. Yeah. [...] I think around the city, 914, Hawkeye.

[02:41]

Thank you. [...] You cover with the right knee. You put on a firm level of crack. You put on a similar way to a little weight in the body. And I just like you. Talk to the bike. Thank you. Thank you. I'm not sure how clear it is.

[04:04]

So, who needs to listen at your own wrist? So, a lot of time I started to talk about what's called giving, the perfection of giving, or also could be called giving which has gone beyond giving, giving which has transcended giving. Or another way to put it is giving has a transcendental practice. So there are these six transcendent practices and they're all basically founded on the theory that the fundamental problem of human life is that we

[05:17]

make our life into a fixed, independently existing thing. Whereas actually, in the mind of an unrighteous, compassionate being, our life is not fixed, independent, inherently existing entity. it isn't ever wondrous and completely inconceivably beautiful happen. No one can control it. All we can do really is just be inspired by the whole thing and share that inspiration and share that wonder and also naturally have compassion for anybody who doesn't get to see it that way and know how, if they do see it as a fixed, independent thing, that this is basically what suffering is.

[06:31]

These six transcendent practices are aids to beings who wish to bring the greatest possible benefit to all other beings with all limits. And anybody who takes on the work of bringing peace, happiness, and freedom into this world has chosen, of course, the higher human ideal. And yet, if the person believes that things inherently exist, that project will naturally be undermined by that belief. These six practices of giving ethics, patience, enthusiasm, concentrated awareness, and non-discriminating wisdom, these six practices are ways to look at our life in different dimensions and catch ourselves at the tendency to make things into

[07:42]

inherently independently existing selves. And to watch that process, awaken to that process of clinging and suffering, and be released from it, by thoroughly examining through these practices how it happened, and finally see how it really doesn't happen. And the first one is giving. So there's a kind of giving can be approached in a somewhat material way at the beginning. And that is that giving, the act of giving,

[08:48]

produces what is called merit or virtue and merit or virtue leads to at least fortunate material opportunities and also can lead to fortunate spiritual opportunities And if this giving is done in conjunction with the intention or promise of commitment to the welfare of others, if it's done in conjunction with that, then they're giving brains joy. If giving is done by someone who is fondly concerned for their own welfare, and their own happiness, still it produces material and spiritual opportunities.

[09:59]

Favorable spiritual and material opportunities. It provides material opportunities so that the person who is practicing giving will be relieved of the pain and suffering which are due to hunger, thirst, Pain, physical pain, over-feeding, over-cooling, poverty, these kinds of things will be relieved for the individual if the individual practices giving. Even if you have no interest in helping other people, this will happen for you. I also recognize that the sociological pattern that people who give are often tracking or accompanied by the most virtuous people.

[11:02]

Somehow donors attract excellent beings. Donors get to hang around with the greatest artists and yogin And by that association, you also receive great spiritual opportunities. And if, in your process of giving, you should perhaps be associated with certain Buddhist teachers, you may be able to receive teaching about the unsatisfactoriness of public existence. And if you're only interested in helping yourself and for your own peace of mind and happiness, this teaching can come to you and help you understand that most of the things you're involved in in order to make yourself happy are actually because of the way you're approaching them and because of the objects you're choosing for your happiness, the process is backfiring on you.

[12:08]

And there's another approach which will make you happy. And as a result of this association, would be given to you because of your giving, you can achieve personal peace and happiness. With the motivation, with the basic motivation of achieving personal peace and happiness you can get. So you can get physical and spiritual well-being by giving. Even though your motivation is selfish. If your motivation of giving is primarily to help others, then you get something that the other two categories don't get. You get a joy. You get the highest possible joy. As a matter of fact, the stage in the development of a being who's working for the benefit of others, who is specializing in giving, that stage of the development is called the joy at once.

[13:09]

The beginning practice of these beings who are dedicated to developing compassion, the first stage is called joyousness, or the joyous one. And the primary practice at that level is giving. Beings that are attached and rest in their own peace forget about benefiting others. And they actually don't care about joy. Because they're at peace. And also they haven't made a vow to benefit others. They've only concerned with their own freedom from suffering. So they don't care about joy and they don't care about others. They just enjoy that state of peace, which is fine. But the beings who

[14:13]

our dedication to the welfare of others, these enlightening beings, these baby Buddhas, when they hear the word give, they understand that name, idea, or people are coming to me so I can give to them. And this idea gives them joy. And it is a joy which these other people do not know about, or not care about. And the beings who are dedicated to the welfare of others are encouraged to preach and discord on the benefits of giving to both those who are compassionate and those who are non-compassionate. Because the compassionate ones want to help the non-compassionate ones and the compassionate ones. So they keep giving to the non-compassionate ones, because even a topic of people will be benefited by practically giving. And unselfish people want to help selfish people.

[15:16]

And unselfish people also want to help unselfish people. And teaching giving to all categories is beneficial and healthy people. So that's why giving is first, and that's the first thing to develop, it is formal. Now, another aspect of giving which I want to tell you about at the sort of mundane level is that giving mean primarily that you deal with your own selfishness, your own stinginess. The practice of giving involves becoming aware of stinginess. It is a process of becoming aware of your own attachment to your own internal and external thoughts. Internally, you're attached usually to your own virtues, your own merit. You're attached to, for example, your peace of mind.

[16:17]

Let's say you're sitting peacefully and someone asks you to come and do something. Or you're sitting in a state of peace and someone asks you to, for example, meet in the afternoon of shopping. I have a hard time shopping. For some people, shopping would be the safe place. And if you have to stop shopping, it would be a problem. Anyway, for some people, shopping is considered a virtuous life gift. It is a situation which is given to you because of your past giving. Now you have the benefit of receiving the opportunity to shop. And then, to be at the shop, I mean, to be at the stock shop would be an example of something you might feel some stinginess about, and you might feel some resistance to. Practice of giving is to notice that resistance and to notice that stinginess.

[17:21]

And then, to imagine that you would let go, in fact, imagine that you would let go of this opportunity in the shop. Or maybe not even when you're shopping. Maybe at home sometimes, meditating, and just think of being in the middle of shopping. And that someone would ask you to leave the store and go home. And that you would imagine giving up the opportunity to shop for the sake of this person. Perhaps your husband or boyfriend is fainting from being in the shopping area. And he's getting weak. And he's leaving the bathroom store. And asks you to go with him out. and you think, I don't want to leave. Why don't you just go sit in one of those chairs that they have? You feel that stinginess, noticing that stinginess is part of the practice of giving. If you lean before you have noticed the stinginess and let go of the stinginess, that's not giving.

[18:25]

That's called resentment. That's called I'll get you later. Giving means you have absolutely no cream at that moment to this internal or external material. You give it away. And as I suggested last week, if you meditate on the fact of giving your body away to people, Thinking about it. Not giving your body away. Because you actually shouldn't give your body away unless you check with everybody to see if that's okay with them. Not just the donor. But the thing of giving your body away. Just the part of it. And the cleaning that comes up with that. And noticing that cleaning and imagining if you let go of that cleaning, let's have a mind with that being. That's the fact of giving too. It's the imagination. All of the mind would give the body away.

[19:28]

I wonder if anybody practiced that. She couldn't imagine what that was, but she could find how ridiculous it had to be. So this is a spiritual exercise, you know, it's not a kind of material thing. is looking into your own mind and finding your own attachment. So the beginning practice here is to open your heart through finding your clean. And rather than give your body away suddenly, give your body away a million, trillion times in your thought and generate more and more joy at the mind that that would be that would give your body away. So, as I said before, these practices, these six practices, are to help us in the basic project of joining hands with other beings and walking through birth and death with them.

[20:49]

The basic thing that we do for people to help them is just stay in a room with them while they're suffering. We can't fix other people's suffering. But our staying in a room with them, that can help them a lot. And particularly staying in a room with them and not trying to do anything or fix anything. Staying close to them feeling your suffering, feeling your own suffering as a result of sensing their suffering, and then not trying to fix their suffering, in other words, not trying to fix your suffering. In other words, show the example of being willing to, again, give away your own internal joy. But again, in order to really be effective at this practice, we must end what I... would call, I think I did call, upload.

[21:55]

Upload means our attitude or our way of seeing our life in terms of gain and loss, in terms of success and failure, in terms of inherently existing or inherently not existing. These ways of seeing things, if we are involved in that kind of thinking, in the midst of being with suffering beings, we get burnout because we get into giving away something concrete from a person as concrete to a person as concrete, and something that's given as concrete, so there's a sense of laugh, of weeping. We can do that once, twice, three times, innumerable times in a day. After a while we cannot stand and you seek to run away from suffering to you, to save yourself. But what you're saving yourself from is not their suffering, but you're saving yourself from the result of thinking in terms of you giving something concrete away, and they're getting something, and you're losing something.

[23:06]

The other way around is equally dangerous, namely, they're giving to you, and you're gaining something, and they're losing something, and what's being transmitted is something that can't exist. Rather than there is a serious process in which there is, and difficulty in settling with what's happening, and difficulty of giving up whatever state we're in, if it's a positive state, and accepting what comes. The last time I talked about this idea, an interaction between ourselves and others that is important to realize at the practice of giving, actually get involved in the transaction of, for example, I give up the joy of shopping for my spouse, or my case is I give up the joy of not shopping for my spouse.

[24:10]

I go into the department store for my spouse. I go into her realm where she's happy, and then I try to find a way of survival in the women's department. And those times when I do that, this is giving. When I do it not resentfully, but I actually give myself to entering another realm where I'm not comfortable. And this gift, I can tell you, brings me tremendous benefit. I get physical, material benefit from this. I get words coming out of a person's mouth of praise. I get smiles, not only from myself, but from the salesman. And I get spiritual opportunities, too.

[25:13]

But most of that I get joy because it's in conjunction with my aspiration to help not just myself but everybody in the department for it. But if I attach to that as a gain and that I'm giving something and she's receiving and there's something I'm giving, then even then I get tired and I get worn out and I get drained by the process. So I'm not suggesting that you get into an intellectual trip about this. I'm actually suggesting that you do something now like this, that in the process of an inner action of a giving inner thing or external thing, that you primarily be present with yourself in your situation.

[26:21]

you sort of settle into your place, whatever that is. Until there's nothing but you settling into your place. And you settle into your place by simply observing how you're constantly involved in being involved in success and failure. be born and die.

[27:23]

All day long, your mind is involved in this. If you just sit there or stand there and observe this process, you settle into your place. Also, in the practice of giving, you definitely may notice gain and loss around that. Success and failure. I successfully gave it. I failed to give. I gave this way, I gave that way, I gained by this giving, I lost by this giving. All these kinds of calculations are going on around the practice of giving. The practice of giving is an opportunity to bring your attention to this constant function of mind of gain and loss. All these practices, all these six practices, the same success, failure, success, failure going on. Each one of these practices gives you a particular access to this ongoing process of gain and loss, success and failure, hurt and death, stinginess and relief.

[28:30]

And by accepting this material, accepting this experience more and more, you settle more and more into your place. So now the practice of giving is a kind of access to yourself in the presence of another, because you're giving either mentally, you're giving to another, or actually you're giving to another physically. But again, the giving is a way for you to tune into yourself through this activity. And again, once you, actually not again, but for the first time, once you have accomplished completely settling into yourself, Then I propose something happens which is not under your controls, which I would call a kind of balloon, or a kind of blossom. Where your action that emerges now, which still, in this particular case, is the practice of healing continues, your healing now becomes something that you don't do anymore.

[29:40]

And it could be a physical giving, like your hand reaches out and gives an object, a flower. It could be something like that. Or you could just raise a flower from that state. Or you could, again, you could just think of a flower that sometimes counts and think of giving that. But at this point, the flower that you think of giving, or the flower that you actually reach out and give, Bonds and all. That flowering period comes from this place of simply being on your heart. And it's not you doing it. It's a physical action. It's a physical thing I gave, but it's actually, coincidentally, just simply a blossoming miracle. It can protect you. And you can also get the vase from that same place. That kind of blossoming, then, is something which is offered in the mentally fuller natural physical reality, offered to another person.

[30:59]

If the other person should happen to be practicing the same way, this is the whole point. Because what you're doing is kind of being yourself through this practice. And allowing your blossoming to come from this being so. And you're also doing this in order to help someone else do the same thing. And then these could blossom in the community. There is no effect of one giving and the other one keeping. Or the other one receiving and the other one giving. Or something concrete that hasn't. What is giving is blossoming. Even what is really giving is the immediate blossoming. This is giving gone beyond giving. It's giving that will now have access to this impefable reality where two people meet from their own acceptance of who they are, which then has been translated into a kind of block in their life, which then meets another block in their life.

[32:12]

And what meaning is really what the whole point is. In there, the giving part of the commitment was conjoined with not attributing inherent distance to this one, that one, or what's being targeted between us. So this is not a reason of giving. This is the whole point of this career of benefiting others. So, that's what I call the best possible dream. It's very difficult to do. Well, the first part is difficult to do. The second part is not difficult. It's a gift. The first part is difficult to do, too. But the meaning, the first part is when we go forward with this dream.

[33:16]

And that's somewhat difficult, but it is scary. I can go into that later, but it's a little bit scary, think about it. But if you're in the meeting, it's not something that's under the party's control. You can be practical giving input when you're in and hope that you can be back. I mean, actually, we have a lot of things that you can go to parties in public. We'll talk with you on the next year, so I'll respond to any action, but we'll talk with you on the next year, so I'll respond to any action, but we'll talk with you on the next year, so I'll respond to any action, but we'll talk with you on the next year. We'll [...] talk with you on the next year. We'll talk with you on the next year, so I'll respond to any action, but we'll talk with you on the next year. We'll talk with you on the next year. We The person you're giving to does not have to be a present in order to practice given.

[34:28]

I can get a letter from somebody and they have to do something and I give up my my state in order to respond to what they do. They're not even around, but I'm still practicing giving. They don't even know it yet, but I'm still practicing giving. And a lot of it happens to me in conjunction with reading the letter, also can be practicing giving. Reading the letter can be active giving. All that happens to me in contemplating what it might cost me or what I might have to let go of in order to respond to what they're asking for, all of that is what I have to settle with. And the issue of giving, the practice of giving, which is now conjoined with the request for something, with the state of giving that meeting there,

[35:33]

giving rise to me looking at myself and turning into myself to that dimension. And as I settle into myself, through that request, through my commitment to that practice, in conjunction with my connected beings, all that makes me settle into this person. Which I couldn't do, probably, as well, unless I had committed myself to welfare of others, committed myself to the practice of giving, and somebody giving me of course, which is my joy that somebody can help me do this. Every little lie takes rather than just imagining. But if nobody's asking me, then I can open my head. Nobody's around me think of what I can get. So that thinking of what I could get at people, what I can give up at myself, that also helps me get to know who I am. I mean, what's an example?

[37:01]

Yeah, or it's like if a child asks for poison. Or maybe you don't want to understand. Oh, that's a good example. Yeah. Again, the... I would translate it into... I like the image of, again, walking hand-in-hand with somebody, and then somebody falls down, and part of you wants to help them up. fun. But another part of you wants them to learn how to get up.

[38:03]

If you help them out, they don't learn how to get up. So, a friend might help a person get up. Or a parent might help a child get up. But a teacher, a hodhisattva, wants to help a person get up, learn how to get up themselves. And now that's where the teacher wants a person to learn how to get up. The teacher does not get the person. The teacher stays there with the person. Now, if the person asks you to get them up, you can ask them, what's the reason why they want you to get them up? You better talk about it. It doesn't mean you don't sympathize with them. It doesn't mean you don't say things like, how is it down there? What do you feel like? But you may feel that, you know, so let's say they say, would you please help me get up? And you might say... You might say, okay.

[39:06]

You might give up your idea about what's most helpful and do what you think is inappropriate. Just because you find in yourself a vengeance or an attachment to your person, in that case, You might have to give it up because you're attached to what you think is beneficial. But if the person asks you to give them up, then you're perfectly happy to do it. And there's no staying in this. And really, really you'd love to give them up. But you just, you want to give them something else too. And they're not helping you up. You have to identify, you have to be honest about whether you're thinking, whether you're holding on to your principles, your state, money, whatever it is. And if you're holding on to it, then you're supposed to admit that to yourself, and then you're supposed to try to imagine what it would be like if you got a go of that.

[40:15]

Well, if your product is given, then you get the opportunity, you get resources as a result of that. You get merit, and as a result of merit, you get resources. So, for example, in the healthcare profession, someone may come to you with a certain brand of suffering, You can give them certain materials which will end their suffering. In a sense. But you don't end the suffering, you just give them a material. If they take medicine and that removes their suffering due to lack of that medicine, you don't fix it. You just give them materials. If you think you're fixing them, that's not necessary to think that way. And if you think, actually, that you help them, more than may help you, rather than if you had some material and you gave it up.

[41:24]

And you didn't lose anything about it. Then if you have certain interactions like that, that's back to your health. It's possible to have to, because you practice giving, materials come to you, for your life, and also come to you to help other people if you want to. But when you give them material, you don't have to feel like you fixed it. But you can feel like you gave. In fact, if they asked for it, and you gave it, you did. Practice of giving is not the thing that is fixing people. It's just giving them what they asked. It doesn't necessarily fix them. If they take what you give, and they need it, and they change, that happens. But it isn't that he fixed it. He could say, he put in a material fix. Did you fix it or did he ask him fix? Even the aspirin isn't necessarily fixed. Sometimes aspirins don't fix people.

[42:27]

Maybe the person feels relaxed because of the idea of that. Marty, you don't know. Point is anyway. We're talking about the practice of giving, and you give it. And if you want to help people, then when you give, that's a great joy to you. But not because you fixed it, but because you gave. Because you gave. One way you can do indefinitely without any sense of loss. Without getting drained. If you're fixing them, you fix a certain number of people in a day and you're wiped out. If you just get it, you don't get tired. Yes? Well, you start by finding where you draw the line.

[43:35]

If you can't find any place where you're drawing a line, then you've got no problem. Then you just give it. The only problem we have in that case is if you think that you're here, they're over there, you're an inherently existing thing, they're an inherently existing thing, you're giving them something. That's going to wipe you off. That way of thinking is going to wipe you off. And in that process, you naturally are going to draw a line. You're going to get wiped off. You're going to collapse. The more you do that, the more you're going to get hit. And you'll soon be burned out as a parent if you continue that way. Now, what most parents know is they think that way, and then they say, no, I won't do any more of that. They just stop giving around that way of thinking. So what most people do is they notice that they're getting drained or burned out by the way they think. They don't necessarily know it because of the way they think, but they do notice sometimes that they're getting burned out.

[44:39]

Of course, one of the signs of burnout is you don't notice it. But anyway, If you notice you're getting burned out as a parent, then what a lot of parents do is they just stop giving. Because the way they're giving is draining. Now, I don't recommend that necessarily. I just say that's what people do. Now, if you notice that you're drawing a line, then right there you have the beginning of practicing giving. Because you see, I'm drawing a line. I'm saying, no, I can't do anymore for this kid. The kids will, they will push you. There's no end to what they're asking. No reason. Because all they're interested in is you recognizing them. That's a fundamental human thing if they want to be recognized. And when they ask you for something and you give it, they feel recognized. However, if you don't stand your ground and find out what's happening with you,

[45:42]

They'll keep pushing you until you do that. Because it doesn't do them much good for you to recognize them if you're nobody. Because they want to be recognized by somebody. By somebody great. A mother is a great thing if a mother is aware of herself. If a person is aware of herself, who can recognize their kid, gives their kid exactly what they want. But you have to be honest about where you're at. And if you're giving in a way that has this dualistic thinking, this gain and loss thinking, then you're going to have to draw, then you do draw lines. But again, recognizing that you're drawing a line is the beginning to reversing the process. Recognizing that you are staging, that you feel that you have to protect yourself, is the beginning of letting go of having to protect yourself. Which again, I think you have a proper advantage to stop and adapt to what you need you to do.

[46:52]

And they'll always push you until you get it. And they'll completely destroy you in the process of admitting you to be yourself. And then recognize them. If you can more and more recognize who you are and feel how you're pushed about by this, more and more settle with that person, And if you complete the trouble with that person, as you reach the limit of accepting who you are, what you're suffering, what your limits are, where your fears are, all of that, then the gift comes of this blooming. And when that blooming recognizes the child, this is what they really want. And if you get there to the practice of giving by recognizing that Giving this worry doesn't work. Also, giving this much doesn't work. Also, I want to save myself. Also, I don't want to give. It's all that part of the fitting of being yourself. And that crucible of the practice of the request of a child, the request of your child, of you, around the practice of giving, which you naturally do anyway,

[48:06]

But now, perhaps, you should intensify the types of living by more fairly observing how you sense gain and loss, success and failure around this very practice. I gave too much that time. I didn't give enough. I didn't want to give much. I gave more than I wanted to. It was just all that stuff with the work you and only we can do. And as you get better at that, you'll become more and more Simply yourself, and you become completely yourself, that's your right to live. And all of that can happen through the practice of giving. And again, giving to your child when you don't feel good about it is not giving. That's just resentment. But the practice of giving points can help you notice that resentment. and show you that that's not, that doesn't work. They don't like it because, not just because you're dealing with resentment. That's not primarily the reason why they don't like it. They don't like it because you're saved in. And they don't recognize what you did because they asked for it, but the person they can recognize is not the person they want to be recognized.

[49:16]

They want to be recognized by someone who abused it and stayed home. That's what they want. That's fine. Yeah. The key to finding that poem is to find that resentment and not give when you're... Don't give when you feel resentful. Don't give when you feel resentful because it's not giving. It's not what they want. They don't just want the pain. They don't give it. That's not giving. That's an act of anger. Here, take it. No, they don't want that because they don't want to be angry at them. Plus, they don't want to give in. Stand your ground. Assert yourself. They're serving themselves. You'll do the same. They'll recognize you for that. And then the next thing you give will mean more to them. Because you say, no, I'm not going to give it. And the next moment you can give it. But the person that's giving it now is somebody who is not resentful and is a full mother.

[50:19]

And then they're happy. And then they won't ask for it. But if you can't go after the women, and I guarantee you would always have them. And also with crises. It's very difficult, because you're fast moving, and everything all around. It starts again, you know. You've got to learn this lesson a million times. Can I have a question about this? Thank you. Pardon? Do you want me to give an example of fixing? Yeah. A psychotherapist has a patient in the room, patient's suffering, psychotherapist feels uneasy, psychotherapist wants the patient to stop suffering, so the psychotherapist does something to try to fix the person. Say, anything they do with the intention of fixing the new structure, trying to get the person to stop suffering, anything they do with that motivation,

[51:24]

It's not the same as your client saying, would you get me a glass of water? Sure, I'll get you a glass of water. But if the client is suffering, and you want their suffering to end, And you do something to try to get their suffering in your hand, like give them some water so they're suffering in your hand, that's the fixing mentality. You want people to suffer in their hand, yes. But to do things to end it, no. They act. How do they end it? By fixing you? Huh?

[52:27]

How do they keep their suffering? I told you already about it. Giving is a practice that helps them find a way to end their suffering. But in the practice of giving, how do they find, how do they end their suffering? By what? By settling into their own place. If your client is suffering and you want to fix their suffering, the way to fix their suffering is to feel how you want to fix their suffering. how you're uncomfortable, and you want their suffering so you feel more comfortable. And then you sit there with your suffering, and your wish that they were about suffering, and your hopes for them, and you're telling them to try to feel their work for them, and you sit with all that, and they watch you sit there in the room with them doing that, and you're modeling what they need to They need to accept their suffering in order to become free of it. They cannot become free of their suffering until they accept it. If you went over and tried to fix them, that's the same as Anthony, they're trying to fix themselves. That's why they came to see him, because they've been trying to fix themselves for a long time and they're unsuccessful.

[53:31]

Because they're trying to fix themselves rather than diagnose themselves, settle into themselves, and settle into themselves more thoroughly than they've ever done before. So thoroughly, if you completely sever into yourself, you naturally blossom out of yourself. So if somebody is in front of you and you try to fix them by that process, you simply are showing them what they're already doing. You're simply being symmetrical to a suffering person. Rather than complementary is, well how about showing them what they need to do by doing it on yourself. And not with the intention of, I want to fix me, or not with the intention of wanting to really help people. I think you should say, well, let's fix it. But by fixing, I mean you try to do something for them, other than getting them to recognize their suffering. So again, the person falls down and says, how is it down here?

[54:31]

What's the dirt like? Is it warm dirt, cold dirt, rough dirt, soft dirt? Of course, part of you wants to break down, get them up and fix it. temporary distraction, you know, just fall down again and again. They learn how to sit and stuff. But you stay with them. You don't walk off. You don't say, oh, you fell down? You walk off. You stay real close, real close, and do nothing. And in that process, you know, nothing means you do a lot at feeling how it is to be new. That's a lot. That is very energetic. Very good marriage. In order for you to give him the bus of water? No, you can just cup it up in that, people. When they ask, there is a way that gives me, that does make you kind of happy.

[55:35]

But you can also give spirit to ask for. Again, you have to look at yourself and see, what are you up to? You have time to plan if you're going to work for a new climate, you know. Then you're going to fix and you don't have to see yourself in a meeting. Or you're going to fix yourself and set yourself in order to model and be with them. I would like to give up this, give up. If you want to give up this, give up. Unfortunately, I've got to give you an example. Yesterday, every day he was born with an extreme depression. I feel like a lot of my poetry, and I've brought that to me.

[56:43]

and she was in full shape. When you say that I think I seem to let through the philosophical level and conclude the normalcy of the spectrum and the spectrum and the spectrum of the way it comes from. Are they coming from the mechanical restrictions? Because I have seen it, what that was going on now was the normalcy of the spectrum. And they are the same people. And I found out to be absolutely the same. And she's great. But putting this on your statement was here, that the person's comment is black and white.

[57:58]

She's not falling down. They're so bad. They can't. What do you. How do you. Well I don't mean to make it the same. But she's falling down in pain. She's in pain. Right. And perhaps. Maybe she's in pain. Where she feels like she's. Unable to take care of herself. And that's how she's falling down. She's coming to you for help. So there you are together with her. And probably. it sounds like you probably feel some compassion that you're suffering with her. Seeing her suffering, you also feel suffering. What her suffering is, she'll add yourself. I do respect that. Just by feeling with them, Yes.

[59:15]

Yesterday, we had a film with a black paper. Yes. Let me say, you're in the room with this person. She really feels like she doesn't know how to cope with her suffering. You know you would like you to take her away. Well, she can take her suffering away. That's the case. The point is, anyway, whether you take it away or not, she has to deal with it, you know. She's there with you. You have to deal with me perhaps suffering around. Am I doing the best thing? Am I being responsible to help this person?

[60:16]

What can I do? If you can feel your suffering with her, and you can settle into yourself, part of the way you might settle into yourself for you is to touch her. You might find that touching her will not necessarily make your suffering go away, but give you more information about who you are and who she is. It doesn't mean you stand there and do nothing, but everything you do is not really from the point of view of fixing, it's more from the point of view of interacting and giving you more information about who you are. So you touch her and you find out more about yourself. You find out, oh, my suffering's a little different than I thought it would be after I touched her. Or maybe that suffering went away and I got a different kind. So it isn't that you're doing nothing doesn't mean you're not moving or not acting. It means you're not trying to nuke anything other than being with what's happening. And you're primarily trusting reality to do the work. If you can completely settle with this room, then I would say a flower in the room between you.

[61:17]

And you're showing her exactly what she really wants. Because in her suffering she has to settle with hers too. And you can touch her and massage her in the process of being with her. That's okay. That's your child, perhaps. That's your media. But every touch can be a touch of trying to find out who you are. And every touch can be a way for you to completely be who you are and to give everything away. None upon none. And if you're not ready to give everything away, to admit that's where you're at. And that's the first step toward getting to that place. And then she can see, whether she looks or not, she can see exactly what she needs to do. She needs to be touched in such a way to find out who she is. Because she's untouched by you, she's finding out certain things about herself, but maybe she needs more information about herself through your touching, which will help her better be herself. Not get away from suffering, but understand better what her suffering is, and completely accept it.

[62:22]

And then she, her flower, meets your flower. So this is the big explain. This is the beginning dimension to look at this thing which we look at through the next cycle. Through the Catholic's dimension and the next education. All these practices are a way basically to get down to what it means to be a good self. We fully get to the world is to model what everybody has to do, what we give ourselves. And then, people who are completely themselves, we meet other people. And it sort of means that we actually fully culminate what it means to be ourselves. Because we actually can't completely settle into ourselves unless we meet another person who's settling into ourselves. And that will probably take some of me to express to make it clear.

[63:25]

But I propose that to equal. Selling it yourself actually is culminating with another person through this mutual recognition process. The next week we'll study ethics, and then one with the kind, and that's my problem. I'm sure they've got ethics to do. So at some point maybe the truth will be. So now I'd like to do it by having a query that you being yourself. You want to stand up before you sit down.

[64:12]

@Transcribed_UNK
@Text_v005
@Score_68.86