Wanting to be a completely enlightened person is a very good, I think, goal. And that is the goal of all Buddhists. But to think that an enlightened person is something other than you, that's dualistic thinking. And that dualistic thinking is not causally lightable. That's the cause of That kind of thinking is positive. Misery. Improved. Selfishness, etc. Non-dual meditation is, however, not the least bit different than that. It isn't like non-dual meditation because we don't think like that anymore. In other words, you must develop an awareness, not of another way to think and the way you think, but to develop an awareness of the way you think.

[01:17]

Until you understand the way you think. And if you can understand the dualistic way you think, you will see that the dualistic way you think is not the way you think. In other words, everything that you see and hear never really happened. But the only way to realize that is by completely admitting what I see to be more. And if we spend any of our time trying to be other than what we are, trying to deny what's happened, because we think we should be better than this, And that unwillingness to see what's happening will keep us trapped in basically that unwillingness. To be of that will keep us trapped in believing that things are pretty bad and we wish that they were better.

[02:25]

And that this is not, this right now, is not awakening. These stories, these Zen stories, are about two people talking, who are both awake. They are also stories about two people who are talking dualistically. Because stories of non-dual thinking have to be also happening to dualistic, because they aren't happening to dualistically. They're dualistic. Non-dualistic thinking doesn't have problems with it. Dualistic thinking has problems. And we all day long, most of us, non-stop, have problems with realistic thinking. We dualistically don't like or we do like the way we do the thinking.

[03:33]

Even when we like what we do, we think it. Unless we completely get into the dualistic state, we still feel somewhat trapped and uncomfortable and scared, etc. But if we can thoroughly let the thinking that we're doing be the thinking that we're doing, we will then reduce the thinking that we're doing right in our domain. Thank you. That's why, although on the dualistic side, I think, geez, these people came in for stories about Zen managers. They don't want to learn each other's names. Or, why is my teacher teaching me to count people in Japanese that I came to learn Zen animation? So, it's a kind of...

[04:37]

What do you call it? To session. To all of... dualistic mind, and also our unwillingness to accept that we have a dualistic mind. As a precession to that, Buddhist meditation is sometimes given to people, which sounds to me like Buddhist meditation sounds like something better than just counting people in Japanese, or, you know, writing names in poems, writing your kids' families, etc. But these stories are not about that type of meditation. These stories are about the end of practice. These stories are about what it's like after you finish. You know, you practice for a while and you get better and better and then you get completely okay. And after that, after practice, after you're not, after you've gone and all in practice. You go back to be ordinary person. So Zen practice is something you do for one week or two years, 25 years.

[05:41]

And after getting 25 years, you feel like, oh, now I can be ordinary people. Of course, a nice one. Of course, a compassionate one. But now I feel like I have enough training to be a person. I don't have to be better than a person. Buddhas are those who are able to be people without any excuse of a lot of them. And they act just like people and that thought is like people. It's like there's a little bit of difference sometimes. But it's not because, you know, that they're talking like not like people. The difference is they are the ones who are most willing to be in most people. Everybody is in the only people. So Zen practice is transmission, is a special transmission of the spirit of being a human being.

[06:53]

Because it's non-realistic, it's said to be a special translation outside the scriptures or outside of tradition. You could say outside of form. So usually you go to the Buddhist temple or some other place. They have teachings there. They have scriptures which expound the teaching. And all that's fine. And Zen people are being around in places like that. But the actual spirit of Zen is not. It's not dependent on these scriptures and on these teachings and on these forms. It's not dependent on the form of the city meditation. Even though most Zen meditators do that practice, you don't need to.

[08:06]

Even though most Zen meditators medically study certain scriptures, you don't need to use those scriptures. And you never got to try to get it in those forms. So in the first case, the first story here is a story which I think conveys this spirit of this mind that doesn't depend on scriptures. And it's about a monk who's the best around scriptures. So I'll tell you the stories about this monk. I'll tell you two background stories about this monk before we get to the case. The main case.

[09:06]

This monk was a monk who lived in the Pong Dynasty in China. He was a Buddhist monk. and he practiced what I call dualistic meditation. In other words, he had an idea of that this is meditation, and that wasn't. He was an expert, actually, on Scripture, which popped into a meditation. He was an expert on it, and he had written entire the commentators and notes on the scripture. The scripture's actually only got, you know, 32 sections. They're too short, so you can write about 10, 15 pages, English pages. It's called Dinus.

[10:08]

This is a vajra chatted by Kvajniparamita. It's the Diamond Syndrome of Wisdom, which I found in the end of the world. It's a scripture which shows you how to liberate yourself from spiritual practice. It's not a scripture about how to do spiritual practice. A scripture shows you how to get free of spiritual practice. In other words, how to be a normal person that doesn't have to do anything. This is how he gets around his house. His name was... His name was... Virtuous... Virtuous... He lived up in eastern China, southeast China, in a area called Sichuan. A lot of Sichuan restaurants.

[11:15]

And he heard about the Zen monks who lived more towards central China. He used to read about the ones like Puna. And he heard that these people had a practice where they espoused a special transmission of a modern mind, which didn't depend on the scriptures. Again, the irony here is that he was studying a scripture that was said that scriptures don't depend on scripture in their standards. He was going to go down from Sichuan and go into Hunan. He was going to receive, destroy Zen's heretics who were espousing a special transmission of that scripture. Read scripture. Okay? So he came down to the mountains from Sichuan and to Hunan. And as he came into the mountains, in those days, the Xen'li setters in China, they had various frontier guards walking the mountains to set and evading troublemakers.

[12:37]

And one of these frontier guards was a little old lady who ran a little freshness. She sold tea and there's a few little cakes. Also, you can't use it called dim sum. Mandarin called kenshin, which means a dark chart. In Shin, it means the heart and mind. But the character with the tampon, the heart or punctuate the mind, the character will count on a refresh. The heart or punctuate the heart of mind, you need to refresh yourself.

[13:38]

So he was coming to the mountains and came into this little stand which said, that you know, let us learn this, punctuate your mind, refresh yourself. And so he said, hey, I'd like you to refresh your mind. And this lady said, well, just a minute. Okay, sir, Leonard Wolfe at night. Leonard, what is, what's all that literature you can't remember? He said, these are my notes and commentaries on the diamond stitch, the great scripture. And she said, oh, why for this diamond stitcher? I have a question for you. You've been answering this question. I will give you some refreshment. Okay? Go home.

[14:46]

So, he says, in the Dhamma Sutra, it says, the past mind cannot be grasped. The future mind cannot be grasped. The present mind cannot be grasped. With which mind may I will serve if you will rest yourself? Jake Stoller was done by this vision. And she said to him, one version of it, she said to him, if you want more help on this matter, I had a teacher nearby, he wrote this, another version of it was, he said, where did you get this stuff? So she says, I have a teacher who lives over there.

[15:51]

It's called Dragon Ball. Dragon Ball. It's called Dragon Ball. So he went to visit Logan. Now he's known she's changed something. He first was going to go and destroy people like Wunga. And now... Now maybe it's more going to check out who is there. So he goes into this temple. And he goes into the main hall. And he looks around. And he does his singing. And he says... Well, I came to see Dragon Pond. I don't see a dragon. I don't see a pond.

[16:53]

And then, behind the screen, Mr. Dragon Pond, that thought was that. Therefore, since you don't see a dragon, I see a pond. Therefore, you have seen, you have yourself seen Dragon Pond. This is exactly the logic of the scripture, of the time of scripture. When you come to see something, and you don't see it, then you see it. But you have to come to see something in the first place. Just not seeing anybody that we're looking for in the dragon, and not see it. Therefore, we see the dragon. Now things work. And so he goes and stands in attendance, you see.

[17:53]

He stood in attendance with Dragon Fan in his room. So late at night. In this book, In this book here, it says that he, uh, questioned the most, the Virtue Mountain questioned sincerely. But in other versions, he's still in attempts. So now we're getting into the story. Case 28 about the escape. He's now in the teacher's room and he's standing in attendance while questioning him sincerely.

[18:57]

I like that standing in attendance just to pose a question sincerely because I pictured him, the first way I heard this story was he stood in attendance till late at night in Puru. I pictured him just standing there silently with the teacher, while the teacher was just, you know, writing letters or cutting toenails and maybe talking some other month. He was just there in attendance. In other words, That way of just being in attendance seems to be more, I think, for the spirit of it. But he could be asking questions, too. Or the other way to put it is, he could have been asking questions in silence. Maybe you could imagine, you were traveling in a moment, and you came upon some meditation teacher, and you got to speak in his room late at night. It would feel like doing various things, go to dinner or whatever.

[19:57]

If you were just there, you would be wondering, what is the teaching? You wouldn't have to be asking for questions. Why does she cook like that? This version says, but you sincerely, other versions have stood in the tubes. And I think this is a key point. How is... How is that? What is that? Be this. So then late at night, then finally Dragon Vaughn says, It's late. You better go. So... Virtue Mountain goes out. Pulled the blinds and stepped out into the night. And it was dark.

[21:00]

And Dr. Biff said, no, he said, it's dark. He just said, oh, well, here. And he gave him one of those technical lanterns that happened to shine into it. And he had in the technical lantern. And just he took it and blew out the light. And A monk, where two monks was, he liked it. And he bowed. It's a traditional thing that Buddhist monks do. When they get enlightened, somebody else around, they start bowing sometimes. And the teacher, they go towards the teacher. And the teacher traditionally says, oh, what did you see that you now bow? And he said, with the future, I will never doubt words of benevolent teachers.

[22:07]

That's the main story. I'll read it again, the way it is in this book. Yishan, Virtue Mountain, visited London. Dragon Pond and questioned him sincerely far into the matter. He creed late and Dragon Pond said, why don't you retire? Virtue Mountain made his bows and lifted the blinds to the draw. But he was met by darkness. Turning back, he said, it's dark outside. Dragon Pond lit a candle and handed it to Virgin Mountain.

[23:13]

Virgin Mountain was about to take it when Dragon Pond blew it up. At this, Virgin Mountain had sudden realization and made wild. Dragon Pa said, What truth did you discern? Virgin Ma said, From now on, I will not doubt the words. An old priest will renown everywhere under the sun. The next day Dragon Vaughn went up into the hall and took the high seat and addressed the assembly and said, I see a brave fellow among monks, his fangs are like a sword tree, his mouth like a hole of the hole, one hole. giving the blow and he won't turn his head, but someday he will climb the highest steep and establish our way there."

[24:19]

Next day, Richard Mock brought up his big pile of notes and commentaries on the diamond section, in front of Dharma Hall, held up a torch, saying, even though you have exhausted the abstruse doctors, It is like placing a hair in vast states. Even though you have learned all the secrets of the world, it is like letting a single drop of water fall into an enormous abode. With this, he burned all his nuts. Then, making the bow, took leave of his teacher. He noticed that he burned his nuts. He didn't burn the suture. So that's the basic story. There's a commentary after that in a verse, but I thought I'd not stop there. Please let's put it in truth.

[25:20]

Yes, Lewis. So when you come looking for somebody and you don't see them, and that means you have seen them? Yes. Is this because their presence and their absence are the same thing? Well, no. Their strengths and absence aren't the same thing, but their presence implies their absence. So, the basic logic of this dying in Scripture, and the basic logic of non-dual thinking, of non-dual life, is A equals A. implies that A is not A. So the presence of something is that that something is that something.

[26:51]

But implied in that something, being that something, is that that something is not itself. That's the basic logic here. And the Diamond Sutra actually says is in various ways, like it said, a monk asks the Buddha about harmonies of Buddha fields. And the Buddha says, harmonies of Buddha fields? Harmony of Buddha fields? As you know harmonies of Buddha fields are they taught by the Buddha. Therefore, they are called the harmonies of Buddha fields. Zen center. Zen center has no Zen center is taught by the Buddha. Therefore, we call it Zen center. We don't call things not things, we call things themselves. But the very fact that a thing is itself implies that it's not itself.

[28:00]

So when he came to see Dragon Pond and he didn't see Dragon Pond, Then he saw Dragon Ball. And he did see Dragon Ball, actually. And Dragon Ball told him that he saw Dragon Ball. So again, being yourself, having the experience you're having right now, that experience is not something other than that experience. A is not A yet. First of all, you have to realize that A is A. That's the hard part. That's the intense mindfulness of what's happening that each of us must do.

[29:05]

And we can't hold back from that at all. But imply in A, just being A, that A, not A. And that is an actual thing. And if you are actually not just hearing me, because you actually are completely used to ABA. And it's not even you up there. It's not like you're over here and your body's over there being your body. Your body is just your body and there's nobody else but that. Your mind is just your mind. Pain is just your pain. That's it. And when you can live like that, then The fact that you're not living like that is implied. And it's implied completely if you're completely left away. And that's what standing and attendance means.

[30:15]

Do you say something about the word inside? We use that word. Is there another word to be used? Therefore, you, the fact that you are you, or you being you, therefore you are not you. In other words, you're liberated from yourself. You're liberated from being a human being. Human beings can't help but be stupid. Because we're constantly producing ideas which we can't help but be driven by. There's no other possibility for us. If you tried to make yourself into somebody who isn't 24 hours a day driven by your thinking, if you try to be something other than that, that would be a very sick form of being driven by the delusion that it could be something other than that.

[31:34]

No human being can avoid this destiny of being driven by hypodoxy. Today I'm talking to priests about an ordination sign of it. And as the beginning of the ordination ceremony, you confess I said, all my ancient twisted karma, all my ancient twisted actions went beginning this greed, hate, and delusion, born of body, speech, and thought. I now make full of the confession. You say that three times. At the end, you say it. Each time you say it, the preceptor says, even after requiring the Buddha-hood, will you continue this practice of confession? After becoming a Buddha, you still would practice the profession of being a person driven by need, hate, and delusion. Aren't Buddhists not free of that? Yes, they are. Human beings are not.

[32:35]

But a Buddha is one who confesses, I'm a human being. And I'm willing to be a human being. who is driven by delusion all day long. But I admit it. And I admit it, and I encourage others to admit it. And not only that, but I see that the beings, these beings who are driven by these thoughts, the fact that they're that way liberates them from being that way. Right in the illusion itself and being driven by it itself, right in that, is liberation. This is instruction. What I'm saying here is instruction in non-dual meditation. And there are other kinds of meditation. This is the kind of meditation which when coupled with compassion, this actually causes enlightenment.

[33:44]

stories about this kind of meditation. Virgin Mountain didn't change his personality at all through this story. He loosened up. He loosened up. Yes. Why did he? Well, he just couldn't speak. He didn't really give it up. Because, in fact, he was still there, ready to hear it. So he was okay. He was still somewhat there. He was still somewhat there. He didn't totally... But he didn't check out.

[34:47]

He was there in total defeat. And he could hear her give him instruction of where to go next in this story of his life. Yeah, he was defeated by her question. He couldn't respond to her question. But he was still an excellent mom, an excellent mom. And he could realize that she was showing him the uselessness of all his scholarship. That she understood the diamond suture in daily life. So he was doing pretty well, actually. He was able to learn from her instruction. And then her teacher took him the next step, and the next step.

[35:51]

So when he got to the, when he arrived at the temple, and the teacher said, now you have realized, now you have met your Ajahn Khan, and he took another step. And then when he went out in the dark, the teacher gave him the light, and he blew out the light, they took the next step. These three stages, both waking up through. And I would say also three stages of him being willing to be himself. And I would ask you to imagine, if you will, can you see what this state of mind is that's willing to be itself? What kind of a practice is willing to be itself? What kind of practice is that willing to let a human be herself? And can you even feel degrees in willingness to accept your state?

[36:57]

That represented perhaps by this story, that had three different thoughts of being willing to be, well, actually all reporting matter. When she stopped him in his tracks, when he met Blomkong, then Anita blew up again. It's kind of sad, isn't it? Yeah. Well, you know, maybe there's an emotional reaction to the great liberation. He could have actually covered a little good news. He could have been useful. Especially now that he just come out and he knew how he'd lose it. All that worked. And he pulled it in the atmosphere. He was still sentient being. You see? He probably said he was sorry after he did it.

[38:00]

He used it as hard. Blowing out the candle when it was given? What do you think? You're out in the dark, right? You're given the light. Okay? Now you've got the light. Now he blows off the light. We're back in the dark, and then the light goes on. Inside. Right? Dark. Light. Dark. But the light came on because he understood something about the light that was going on was given exactly Yes. So, I have to see a picture of them, and like it would be like a cartoon.

[39:08]

Yeah, it's like that. It's like a cartoon. It's like you get it for a minute, not even a minute, you get it for a second. But for a flash, you get it. It's like that. That's where they got the idea with cartoons. But also it gets you. You are also captured by your enlightened nature. You become a slave of freedom. But also a servant, a happy servant. You have no choice. You have to admit. You have to quit. I have to admit you're free. I mean, I can't resist you anymore. Like right now, in this room, to some extent, there's some resistance in the room to freedom. Some people here think they're not free.

[40:08]

I mean, maybe it's weakening. Maybe I'm just making some fantasy. It shouldn't be in me, but why should we be willing to be willing to be free? So, it also seems like we should be able to survive. We [...] should be able to survive. One, two, three. I'm not thinking something. Something. I'm not thinking. I'm thinking about it. I'm not thinking about it.

[41:09]

I'm thinking about it. I'm not thinking about it. I'm [...] thinking about it. What? You were doing this for a time frame for a while there, and then you hesitated. It's like that. You can stop thinking about what you're saying. If I do too, am I saying this? It's pretty, you know, probably. But that deserves, you know, it's like, it ain't enough, I don't know. It's been amazing, it's just a scene. It sounds like that, but actually this kind of practice is really, truly when a person gives up laziness.

[42:17]

That's what this is about. It's like you really stop being lazy and you really put your whole heart into catching up with yourself. And that's called something of not doing anything. You stay really close to yourself. and you don't do anything. But to stay, to keep abreast of yourself, to keep abreast of yourself, to stay with yourself moment by moment, to actually pull that off, you can not be even a little bit lazy. Or you can even say to keep abreast of your laziness is not laziness. To admit how lazy you are moment by moment, that's not lazy. Can you hear her? Can you speak up? Yes. Yes.

[43:19]

Yes. [...] Laziness is better than other stuff, right? It seems better to me. I think it's better to be lazy than to be anxious. But anxiety is a form of laziness. So, practice is, as you just described, it's better to be anxiety. You notice your laziness. By noticing it, as soon as you notice it, that's not lazy. Noticing laziness is not lazy. Especially noticing it precisely as it is. That's not lazy at all. Then, you might think, well then, I think, what should I do? I would say, actually, you will not think, and then what should I do if you just completely admit how lazy you are. But if you approximately admit how lazy, or if you admit your...

[44:24]

80%, 90%, even 99% if you admit how lazy you are. Then you have a little bit left over to think, what should I do? And then, with that, you have a little bit left over to be anxious. And then you have a little bit left over to say, see, here I was practicing, you know, noticing I was lazy and now I'm, you know, I'm totally strung out. So it really doesn't work, this practice doesn't work, right? I'm proposing that actually, when you first noticed you're lazy, if you would completely notice you're lazy, and you didn't have any residual energy to wonder what to do, you wouldn't wonder what to do. As a matter of fact, you would be the mind that is confident enough to totally give her full energy to admitting that she's lazy, precisely that she's lazy, that mind of deep faith, does not think, now what should I do? Because that mind knows what it's doing is being completely attentive to this laziness.

[45:25]

That mind does not flicker fluctuate from that admission of that state of laziness at all. And that mind, if you ask that mind, had you completely given up laziness, that mind says, yes, I am completely willing to be this person. And there's no room for me to think about anything else to do because I am totally absorbed in admitting at this moment, I am one lazy woman. But if I hold back a little bit, then I have plenty of, just a little bit, you know, a small percentage of your energy is enough to do tremendous damage. A little bit of energy, you can be anxious, you can be worried, you can make all kinds of evaluations of your practice, you can decide to give it up, change to another one, whatever. You can do all that with a tiny bit of your energy. That's why the slightest deviation can throw you totally out of the game.

[46:31]

You don't need to have a lot of your energy sort of being wasted. The tiniest bit can throw you out. In other words, the kindest bit of the absolute people will be giving yourself to something. It is the wholehearted, complete admission of your state that works. Less than that just doesn't work. It's nice, it's swell that you're trying, but in fact, the people and all the people have learned to jump in. Do you people know the other people on this plane?

[47:42]

Can you take your classes here? Can you take your classes here? How many take your classes here? How many take your classes someplace? So, is that how some of you know each other? And how many of you have practiced or tried to practice Zen? More Zen people than the other. How many of you have not tried? All right.

[48:48]

So I'd like to ask you your name and then you tell me your name. All right, great. Then I'd like everybody to say your name. Is that OK? OK, so what is your name? Lewis Pine. Lewis. Lewis. Lewis. And Eleanor. [...] Gay. Marjorie. Marjorie. Nancy. Nancy. Nancy. Are you calling that? Yeah. Yeah. I love you. . [...]

[49:50]

. Patsy. Patsy. Okay.

[51:06]

Lewis. Eleanor. Gabe. Marjorie. I forgot. Nat. Elaine. Jim. Eddie. Matthew. Julie. I forgot. Wendy. Julie and Wendy. Nancy, Vera, Nancy, Vera, Nancy, Hilary, and... Pardon? Wangie. And Phil, and John, David, and Asipa. And...

[52:14]

Chris. Susan. Ronnie. Mary. Martha. Maria. Kent. Derek. Willie. Pipe. Linda. Susan. Kent. Draft. Roberta. Nancy. Beth. Nancy. Susan. No. Sonia. Sherry. Draft. Connie. Donald. Ricky.

[53:14]

Ah. So, learning that may seem like something other than learning by then, but... One time, I was taking an airplane ride with my teacher. His name was Suzuki. He's the founder of San Francisco Zen Center. We're on an airplane. And he said to me, well, I'm going to teach you how to count people in Japanese. there. So he said, so one person in Japanese is, no way count one person is, like, story is in two in Thai, three is song, four is yonin, gonin, rokunin, shichinin, kachinin, shichinin, kachinin, huni, to,

[54:37]

And that and it's June, which he didn't do that. So then he said, so you, he said, so then I went, so then I stopped. He said, story, done. So I started again. And he thought through it. And it's fine. And he went back. And he said, story.

[55:40]

So then I started again. But he thought through it again. But it didn't stop. All the way to the courtroom. I didn't even wake him up to say, what was it again? So while I was doing that, I was thinking, now, here I am. I've traveled thousands of miles, given up most of my interest in life to study Zen. And here's this thing I teach people in Japanese. It's something that's going to be found, doesn't it? But that's what it talked to me. So although I think it's taking a lot of time, but it's going to be absurd. So I'm pointing to the point of all this and why you understand. So I looked over there on the board and said, this is a class on Zen stories, and I'm sorry, but then things like that, and Zen meditation.

[56:46]

I wanted to set some context for these stories and for the practice of it. Well, one thing I would just say is that the way we did the class last time was to have medication and then discussion, then medication. So these stories will come across in words. You hear them in words and you will discuss them with words. And these words are intended to basically set our minds free. But in order for those words to be able to do that, we have to offer ourselves in present way.

[58:11]

So if we can, when we enter this room, not to mention just to me. And after we leave this room, as we enter this room, if we can immediately become present with ourselves and become aware of ourselves, then in that context, these stories are delivered in that context. Each of us has the job of being aware of, being mindful of, spreading ourselves in this process. And these words are to assist this process, this fight. And the point of the stories in that chance

[59:17]

to find some new put into the ground at the beginning and it blossomed. Something there is what can help you enjoy. To that end, I just would like to give some very basic education. Sorry, now some of you have already practiced Zen and other forms of education, but I'd like to just give that If you're doctoring meditation, if somebody is a VE, the first thing that I would recommend you to become aware of is the body. And I've been invited to posture you in right now and you can do that.

[60:18]

But I would recommend actually a particular posture for a form of meditation. Again, even when you're not doing a form of meditation, I'd still recommend that you continue to be aware of your posture, to be whatever posture you're in, that you continue to be aware of your body throughout the office, throughout the office, throughout the office, throughout your life. You know, sometimes when I give instruction in meditation, when I bring myself to say anything, I think, Chief of the Great. That's what I thought.

[61:20]

And actually, right now, I'm trying to laugh at his head, but it's like I'm hot. It's just like I have a sweaty shirt. But it's nice to, even though I'm hot, it's nice to be aware of what it is like. And I'm aware of my mind, too. When I become aware of my body and become aware of my body, I become aware of my mind. It's the best things, the best jokes about people. But I'm not going to take my shit off. It's okay. Anyway, that's the basic thing I would suggest, because if you're trying to stay with your posture of your body, take out this, and then let everything be in that context.

[62:21]

And if you're deploying meditation, I'd recommend that, please, You can all put yourself on this floor in a way that you're comfortable. If anybody would like to sit in a chair, we'd have chairs. Get one chair. Get that chair. And there's lots of different ways, and I see we're adopting several different ways. There's, you know, a whole lot of this, a pocket posture, Indian style. It's, the way I said it, it's called, and, uh, but, uh, since it looks like most people either try to stand up, try to go there, while people continue to choose the way you cross your legs or don't cross your legs. Could everybody kind of have a comfortable way to do that?

[63:24]

One chair. There's a whole bunch of chairs. It's about one chair. Well, it means enjoy a chair that way. I could get you to sit back a bit so that you know what it is. Yes, yes, yes, yes, yes, yes, yes, yes. And then the next thing I would just say is once you get your legs crossed is that you again put your buttocks on a blanket or whatever.

[64:38]

In a way that, you know, take your time, just put it down in a way that you're pumping up, you know, some stability. And if possible, try and make it so that you have sitting bones that are love. All this is love. and then I would say you make your spine skip and rather than talk about what that means I'll just let you do whatever you think and not come around and adjust your posture with my hands make some suggestion as to what looks straight to me you can just do your best to sit straight

[65:42]

Be aware of what you think is true. And the next point I'd like to suggest is that you keep your bias open, but restfully open. at an angle, looking down, at an angle of 45 degrees. But again, you let it be just whatever it seems restful to you. Relaxing, relaxing your forehead. Relaxing between your eyebrows. Relaxing your eyebrows. Please let your eyes be aware. and breathe through your nose.

[66:52]

Then, keep your mouth closed. And place your tongue underneath of your mouth, which typically is touching exactly as you're at the teeth. And then I would suggest that you hold your hands in what is called a meditation movement or a cosmic movement. Just place your hand Right hand, next to that one, lower your neck. Like three inches, lower your neck.

[67:53]

And then place your left hand, and put your right hand. And then your muscles together. Put your palms together, and line your neck, and you're keeping with your neck below you. And arms and elbows will awaken the body so that they'll be linked for a chicken egg when they get hungry. So please just sit there and be wherever your body I mean, in particular, be aware of your body, but in these seven ways, if any other way you could be aware. And I just come up with an excellent, in the testaments, or the opposite of what our father

[69:01]

Right. Thank you. Thank you. Shri Mataji

[70:14]

I love you. God bless you. God bless you. God bless you. Thank you.

[71:17]

I don't know. [...] There is a ship that has come. There [...] is a ship that has come. Thank you.

[72:39]

Thank you. Thank you. Thank you. . [...] so

[74:09]

Thank you. Thank you. so

[76:54]

... [...] I don't know. I'm sitting there.

[78:21]

I'm sitting there. I'm sitting there. I'll come up with you. I'll come up with you. I'll come up with you. ... [...]

[79:26]

... ... ... I don't know. [...] It's kind of like, really, you have to lose that person.

[80:30]

Somehow, they're going to Now, when she tied you at the lowest, it's like a walk you spend between us. Maybe this is going to come forward a little bit. Next, we'll show you the walk, a little walk you grow up. This way. Yeah. I'd like to show you a form of walking meditation.

[81:33]

So what we can do is... One of our needs is to start by sitting. We can do a short period of walking at the commission. We can have a discussion of these stories in various locations. The way that I recommend is that as you get your hands, this mood that I showed you, you can collapse it by breathing. Because of the stone, you can get the bread and you put it all over it. But you're coming up with the pedestal. It's like, well, I'm somewhere. But in the same posture, I was down. Well, I was going to get it to the more presently, the poor self-patch. And then, when you walk in, while you breathe, it's just so understanding that this notice, you breathe in.

[82:43]

You know this, like I said, you should begin. And then, on the accident, as you start an accident, I take a step. uh here you walk in this and this is how you show that you take a step step when we put your foot we can do something that we can go down with that so oh And so as I'm inhaling, as I'm inhaling, I lift my heel on my back door. That's where I start. Thank you.

[83:55]

Thank you. ... [...] That's it. [...]

[85:00]

That's it. [...] Oh, you can go there. Oh, yeah, we're going a little low. It's that place that we didn't go there. And then you guys go here. Over this side. And you guys go there. And then you go down there. And then you guys come way around here. Okay. It's at the end of the quiet side. Okay. So please start your small walking. You can do it in the middle. Okay.

[86:22]

. . . Thank you. Please add.

[91:27]

Now we've done stories. I think I will tell you very odd about these stories. Last night at Zen Center, we had a bus there that's different from that story. It's called the Book of Solanity. As I mentioned, we may speak of two basic causes and conditions for all awakening. One cause is universal compassion. the aspiration and dedication to the greatest welfare of all beings.

[93:02]

That's one cause. The other cause is what is called non-dual meditation. Non-dual meditation. Non-dual meditation. Non-dual meditation is an awareness, not a non-dual awareness. Or you might say, awareness and non-duality. Those two things together are what causes me like it. And these stories, these Zen stories, are instruction and demonstration of this non-awareness. So most people that come in the darkness, I think most people have come in the darkness, and other kinds of meditation.

[94:15]

have a dualistic capacity towards life. And also, most people who don't know the fact that they don't have a question, they always ask me about it. In other words, most people think, in terms of living there, in terms of me and you, in terms of better and worse, in terms of in life.

[94:38]

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