The big part of healing is red. And red doesn't mean that monthly passing costs the rest a lot for now. For example, sometimes in night, You can lie down in bed and dress. But your heart's still beating. And that death thing might be gone. How to still live in the tree. And in the cells of your body, lots of things are going on while you're resting. Why you're resting and everything sometimes goes down is that you feel.

[01:08]

You feel sometimes and you sleep. Ever happened to you? You slide down and you rest and you sleep. Somehow, things get worked out so that the broken quality of your feeling will be leaked. of wholeness is that when you rest, when you rest, sometimes the various rhythms of our bodies, which have become 50, 90, 50 points, they get reach towards They don't become insane, but they become like hungry. Heartbeat, rhythm of digestive, rhythm of stress, diabetes, cycle.

[02:13]

The various rhythms of the body can only get coordinated. When they co-ordinated, they feel wrecked. They feel a big thing. because we're not going to stick with the rest of that. The rest is really like nothing's happening, but there's a process of realigning coordination. If we don't say it's okay to death, then we skip down our lives and the same skills. But even if they're moving, if in the movements we don't like aggression moving, somehow the aggression is something that's resisting the death.

[03:24]

Some people feel guilty about that thing if they get selfish today. And that's holding the good idea. In fact, they used to get arrested and make it bad for it. That's me. But I think I find it helpful to help get dressed quite easily. I like some people really hard in practicing meditation, and they're going to teach them. And I suggest that the rest might be certainly important for them to be enthusiastic about that to begin.

[04:33]

And I'd be surprised to hear the rest of anything we see each other. bigger, [...] bigger. If you're practicing completely harmony, you might think that you don't need it. That's because you are there. You don't harmony, you are there. So when you are there, you don't need to do that. And you are that thing, and it's like you don't mean to that, you feel like great effort to build energy. And then again, if that energy is expressed in a harmonious, balanced way, you don't have to play it.

[05:33]

It's like sometimes a mother, in a few stages, is expressing more. But sometimes, it's very relaxed. You're not dressed, but it's definitely not. Actually, she nurses the baby, so you're not just hired. You've got to rest while she was given. When you were given, you have to be given. But if you're given to not rest, then you're given to the brain. But it's not the giving of the brain. He's not resting, Mr. President. He's not resting. He's not present with himself in a restful way. He resisted.

[06:39]

He's great. He earlier thought precepts of not taking what's not given, which can sometimes take the form of taking what's not given. But it can also take the form of couples given, which is actually, in some sense, I think that it's equally common that trying to take something that's not given technical requirements is that we try not to take what is given. And learn this. Not taking what's not given is an obsession. Please, neither. Realize that. Understand that the world needs people. Even the world's greatest people. Because if you're that, If you learn how to rest, you're going to recover and proceed and continue to coordinate that you're ready to help people.

[07:50]

If you don't rest, you're not going to be a helpful person. I'm looking at doctors. There are certain of those doctors in like Rwanda and places like that. They have a few doctors. A person, a infant, a baby. So they feel guilty stopping working. But if they don't stop, the people are going to lose their doctor. So you work, you work, you work, and pretty soon you start making space. People are coming to you, and because you work too long, you're not necessarily helping them. And then you can go beyond that, pretty soon you're gone. It doesn't help them to lose you, instead of. It's hard to stop. It's hard to stop. It's hard to rest. You have to understand that people need you to rest. So if you work too hard, the very quickly you're helpful and you're hooked. 13 feet higher is kind of an agent, kind of a flaw, kind of an inattention to what's going on.

[09:00]

It's kind of direct. You're feeling good organ. You're feeling out of state. The world needs to be balanced with it. It meets the limit of your worth. Recognize it, face it, and let go of your fixed ideas while you continue. All you stop, let go of your ideas, face it, and see what you're supposed to do. But who's rested? You're going to be rested. Go back home. She's not better. You don't have to say, oh, no, not you. Give me a break. I've been working hard all week. So she can work hard and rest at the same time. So she's working hard and rest.

[10:01]

So she's still resting. Oh, beautiful. you said it's Buddhist road, he asked me to follow again what I wrote on the back of it. And, uh, so, I'm going to say it's just something like vegetables, harmonious, And that's a close, a loaded stick.

[11:08]

Flexible, or... ...fine, soft. Is that record now? like a part of hope, both quality of those who practice over and are flexible but harmonious, honest, and helpful. We're seeing me, Buddha, teaching right now.

[12:11]

In the context of chapter 15 of Scripture, in which the Buddha, Shakyamuni, explains, Shakyamuni Buddha was born in India, let's say, about more than 2,500 years ago. and died in the 80 years later. He pleaded his birth and his death. He, uh, you know, he married. He was a bunch of preschool. He got, uh, he did really well in middle school. He became, you know, a very skillful young man. He had a very nice home life. He got to see the sufferings of the dead. He decided find a way of freedom to suffer, went into the Nazis, struggled, and discovered the way of freedom to suffer and benefit for all people. Taught us for about 15 years. And he said, it looked like I'd do that, but actually Seth is going to lose.

[13:27]

I really don't have to point God. The actual Buddha is not something that comes and goes. Our things are coming and goes, and the Buddha is manifesting the world of our things coming and goes. Demonstrates people who are suffering their coming and going. Beautiful. We live with a high speed. So, it's many thousands of years when I think they don't. Those who practice all virtue are flexible. Don't attach to their view. Harmonize with their situations and rest and whatever's going on. I'm honest about what's going on, and upgrade, imbalance, not fight. Those beings will seem bad to see that.

[14:34]

What will I be teaching? I'll be teaching the Pentecost, right? I'll be teaching that all things happen. When you see the way things have happened, Practicing on virtue means that whatever comes, you're devoted. You can include the gifts. You can talk to them in your participation. In every situation, you have confidence and vision about what's your purpose and function. No matter what happens, you need it. You rest. You're enthusiastic about practicing the physical food. And you practice concentration. And you are working on developing a mind. Doing a mind.

[15:36]

And then you're flexible. You harmonize it. You can be honest about it. Now, Mr. Rai, please, teach how health that I teach you. You see, Dr. Buddha teaches how health that that is. As you see, Dr. Buddha teaches all of this. It doesn't really come to go. It's willing to take a point in some clothes because they get people's attention. But even people who don't see how things are coming alone, don't see. They don't see Buddha through seeing the truth. They can know they see them.

[16:39]

They see what's golden by. You know. So sometimes it's a mix of our busy life. We don't have time to know this reality, right? We're a little busy. A reality which is completely set of free. We're a little too busy. We're a little too stressed. But sometimes we're at the tall scale. Bring her in. Bring her in. And here comes the six feet with golden bodies. And you say, oh, I did it because I put it there. To get our attention. We're very faithful. They see a big, golden happy face and go, wow. I'll stop this. Tell me your name again. Please tell me your name again. Nothing else. with me.

[19:05]

You say you can't be connected to it. Yeah. You think intellectual, yeah. You think intellectual about things and the reality illusion. But you said something a little different before. You said there's something going on that cannot be connected. But honest, I appreciate honest, but you said that, you said two different things to me. One you said reality eludes you and the other is you said there's something I can't be connected to. I would say that there's not something you see, it's these pictures. And that reality eludes you. I'll say it again. You feel that there's something you can't connect with.

[20:39]

You feel that there's something you cannot connect with. You, actually, you can't even connect with them. You are connected with them. Right. And that reality eludes something. And what you'd like to do is be able to see that reality. Yeah. And what I'm saying, first of all, The basis for being able to see that is to meet whatever happens if you get in that face. In that mode, you will open to see, not that you can connect, not that you can connect, but that you are connected, everything. You will see that. You will see that. That will be given to you when you When you practice all virtues, which means whatever comes, you need it, and you need it with a flexible mind.

[21:43]

You don't attach any views that you have about your community. You do have views about what you have in your community, right? That's fine, but if you don't attach them and let them go, Then, in that meeting with whatever happens, you'll start to open to the presence of how sarcasm is everything and how there's nothing that's not good. And reality will kindly, the view will kindly stop degrading reality. Reality is not a little new, but because when you attach some views, that attack pulls you away from the disease which you're somewhat aware that you need to have. The reality is like right into your nose, that if you grab onto a train going by, somehow you just take them away from the reality that you're under your nose.

[22:45]

So we need to not grab that view. Then probably not grab that view. Then we settle down, Listen up, lighten up, clear up, joy up, and peace. You will see reality. It will be revealed to you right now. The Buddha will talk to you right now. You train your mind into this mode of health. This is honesty.

[23:53]

This is one of the things. Honesty about what you're up to will be part of what will reveal Buddhism. So most Buddhists, card-sharing Buddhists, are really, if you check inside, they're anti-Buddhists. They say, I believe, I believe in you. I believe in the pentacle arising. I believe the Buddha's teaching that all things lack substantial existence. I believe. But inside it's kind of like somebody saying, oh no. I think things really exist all by themselves independently, especially me. So, a big part of studying Buddhism is to study your queen. To study your queen. To study your queen. To study your queen. and admit you're clinging, you're admitting you're clinging, you're not clinging.

[24:54]

It's this thing off. Okay, I'm clinging. And when I cling to this stuff, it gets really juicy. So just think. Meanwhile, I cling and I'm sick. And I'd like to stop clinging and stop slipping, stop sticking. But in fact, I must admit, I am clinging and I see how the clinging causes me considerable distress, stress, turbulence, confusion, to see me, blah, blah, blah. I see it. This is to be honest. First, it's like, what is it? Flexible. That part of being flexible is to be honest, but you're not flexible. If I'm flexible, part of my flexibility is to admit, I'm flexible enough to say, okay, I'm flexible. I'm tight. I'm holding, and I admit it, and admitting it, Just not clean. Who is tense? Me, I'm tense.

[25:55]

I wear knife shoulders. Just honestly admit that you're an anti-Buddhist. And don't make a big deal about it. Don't cling to it. Just say, okay, yeah, I am. Oh, yeah, I admit. At least for the moment I am. I do not think those teachings are true. And they sound great, but actually I notice I act like they don't. So I admit that. Admitting it is the mode of actually seeing that it's true rather than hearing about it and thinking about it and also knowing that you like things about Buddhism and these people come with it. Like I like the Zen Venice and that garden. They make good bread. I like the haircuts of the priest. You know? They have a nice hot bath at Tazahar, beautiful mountains. It's a cool place. I like to live in. And then they have these things about like everything's different in the coral reef. And see, you know, I set that stuff, too.

[26:57]

But, you know, really, I guess we didn't have that place. So you admit that. But when you admit that, you're starting to crash. Not that you're bad, really, because you do not like foolish people. You're a perfectly good Buddhist. You just think Buddhist is kind of like extreme in this business about everything's pretend, they call everything, everything's interconnected. It's actually, I do find nothing interconnected. That's actually only in San Francisco. I do not want to be connected to George Bush. So that's honesty. And then the flexible to it be, So the Nelda, you know, do you like to work here?

[28:02]

Reconsidering everything. This is a little flexibility has hit the Nelda. That's flexibility. Anybody not like George Bush there? Okay, now. What? Okay, now, so I say to you, would you please reconsider? You know? Come on. And if you reconsider, like, would you be willing to, like, kind of move in with George? Huh? How about we love him, we don't like him? Okay. I love him, but I don't like him. Okay, if you don't like him, so how close can we get to this person who you love, who you don't like? So let's say, you know, George needs your help. Not that you like him, but if you're somebody you don't particularly like that needs your help, we need help him. We don't want to help him.

[29:14]

But again, there it is. That's honesty. I don't want to help him. I don't want to help him. In this case, forget Buddhism. But again, admitting, when you finish, you admit, I don't want to practice Buddhism. And you notice, hey, there I am saying, I don't want to practice Buddhism. You feel good. Because you told the truth. And for a Buddhist to be able to say, I don't want to practice Buddhism, that's flexibility. Like most Buddhists can't say that. They can't say, I do not want to practice Buddhism. Get it out of here. Forget it. I don't want to be Buddha. For a Buddha to say that, especially a Buddha who has previously said, I do want to be Buddha. And it's fine, you know, and everything. Then to say, hey, I don't want to be Buddha. That's like flexibility. That's like, that's like, you're ready to be Buddha. Rather than I want to be Buddha, I mean, Holden said, I want to be Buddha. I'm not going to say I don't want to be Buddha. You can't make me say I don't want to be Buddha. When I was a little kid, I used to be I heard about the Nazis and the Jews, and I thought, well, if somebody came to me and they said to me, they will kill you unless you disavow your religion.

[30:33]

I thought, what would I do? Would I betray my religion faith? I didn't know. Yeah. Maybe he should. Maybe he should let go. Maybe. Who knows? Who knows? I don't know. Are you ready to consider some such a girl? And maybe if you let go of being Buddha. Maybe if you let go of not letting you do it. Because you would keep with... I mean, that's a high price. You'd also like George Bush, but just let go of not liking George Bush. Is that too high a price to pay for enlightenment? Maybe, and you say, okay, I can't do this.

[31:37]

But then again, you're honest, so then again, you're opening up the mind, which will someday be able to be a little. Or if you're a Republican, you'll someday be a Democrat. I do not understand. Nancy, is it? Susan, where's the Nancy? Nancy Susan. You have to look. What kind of warriors? A stillful warrior or unstillful warrior? Stillful warriors experience the pain. There's in the pain, there's just pain.

[32:39]

That's it. So then, when for you, in the pain, there's just pain, then there's no identification with pain. Then there's no fear, and then the pain are in between. And that's the end of structure. That's when you don't elaborate on your pain. Take this. Which means you let go of all kinds of like exclusive thoughts about the past life. Who's responsible for this? How long was it going to last? How long has it been going on? How can I get rid of it? Blah, blah, blah. You don't get involved in all that. You're just in the pain of the pain. And then... Maybe if you're a warrior and you have a wound, maybe you need to cauterize. Maybe that's what you need to do to save your life.

[33:41]

Maybe you put it in a hot piece of metal, put it in a wound to save yourself. And if you're saying, let's see the pain as if it's a pain, and not think of the past or future of the pain, then maybe you can do it each day. What will help you survive? The warrior acknowledges everything that comes to her. Whatever comes, she acknowledges it. The warrior honors and respects every event. Scar, home, pleasure, friend, enemy, older, me. Whatever comes, she honors it. She bows to everything that comes. Everything that comes, she honors. She bows. Yes. Here, a little joy for you. And in George Bush, there's just George Bush, and that's it. And then you're, and there's no George Bush over there, and you are in between, and that's the end of your suffering, George Bush.

[34:49]

And then, in your freedom from suffering, you're ready to be of service to this country, and this world, because you're now free, If you're liberated from your own mind, you can help things much more effectively than before. Sometimes something really difficult and challenging has to happen in our situation. For us to break out of our happy little world of suffering and attachment, or things are going the way we'd like to. Or we can, well, you know, things are going to say, I can be attached to what's happening. That's how it's happening. But now attachment is clearly not going to work.

[36:02]

How you doing? Good. So, you feel like you acknowledge your nature of resisting pain. Okay? You have a perception of your resistance and you recall your resistance in your nature. Yeah, I would say the nature of human beings is to resist pain and, like, Resistant means there's two ways to resist. One is at the state of masochism. That's one way to resist. In other words, you can fight it and hold on to it and wallow it. That's one way to resist. You can resist things by wallowing.

[37:05]

Why does it work? Well, you know, if you're bored, you know, have somebody beat you. You know, you're at work, you know, kind of getting sleepy, had somebody come over and attack you, you know, in the afternoon, huh? Wakes you up, it's more vital. But it's still a kind of resistance, you're resisting your situation, right? So you're getting sleepy, so then you want to resist it in another way by exaggerating, so fatal masochism, you know, it's like you can create some juice. Also fighting pain also creates juice. But just feeling the pain doesn't create use. It just removes the obstructions to the truth, which is already there. You already are alive, but just that your energy is blocked by attachment, by resistance to pain and pleasure.

[38:07]

To grasp pleasure is a resistance to pleasure, because pleasure is flowing. But we don't like that flowing, so we grasp that. We're resisting what the pleasure actually is. So grasping pleasure and grasping pain, either by rejection, holding, by the way of resisting. So it's our nature to resist, what happens? The training of your attention that I'm talking about with the feeling is to train yourself into not resisting the time. The warrior, trained herself to not resist pain and pleasure, the warriors can also be distracted from their protective activities by pleasure. So the Buddha, sitting under the poultry, could be seen as a warrior. A warrior who's not going to be dissuaded from the realization of enlightenment. He said, I'm going to sit here and I'm not going to move until I wake up.

[39:08]

And then he was attacked. He was attacked by pain and pleasure. In both cases, he didn't fight the violent, aggressive, painful attacks, and he didn't fight the seductive, sensual, pleasure opportunities. He didn't put them away. He didn't grab them. Neither one of them did he fall for. He just remained seated and he fell. the dependent core rising of the world. We saw the dependent core rising of old age sickness and death, and when we saw the dependent core rising of old age sickness and death, we saw the teaching of old age sickness. So to become a warrior spiritual, I'm not going to be dissuaded from my commitment to the welfare of all beings, that's it, and also I'm going to be flexible about it. So if you tell me, hey, man, you said you're committed to the welfare of all beings, but guess what?

[40:09]

It's time to lighten up. Really? Yeah. You mean I'm getting tense? Yeah. Wow. How? Tell me. You're tense this way or that way? Well, really? Yeah, thank you. Help me. Help me. Help me. I don't know how. I'd like to be. I have some ideas. That's kind of the problem. So please help me. Watch that. 10 inch coral fish, and inch is good. Cool, isn't that? Yeah. Isn't that Moorita? Moorita. Right.

[41:39]

Enough. Enough. Pump. All right, so I've often mentioned and talked to myself about autism. I feel I have had a heart attack, so I'm doing pretty well with a heart attack. I'm happy with my practice. But what about if I have Alzheimer's and I can't even remember, you know, who it is that's supposed to have a heart attack? So I'm, I've, for the last while, I've been thinking, what kind of a practice is, you know, worse if I have Alzheimer's? What kind of practice do you have sent? So the kind of practice I'm talking about now is practice that is designed to work if you have altered. So we shouldn't have a practice that can require a lot of like holding on to some concept of how to practice. Because I've noticed a number of you have forgotten quite a few of the concepts about how to practice. And you don't even remember which ones you forgot.

[42:44]

So I do not want a practice that's going to depend on you remembering how to practice. Because I might get Alzheimer's. And now that even if I don't, a lot of other people will. And how am I going to help these people? So some of you might get Alzheimer's. So I want to give you a practice that'll work for you if you enter into that world. I think this practice works for that rule. But Buddha, as I mentioned earlier, he didn't get Alzheimer's as far as you can tell. There's no stories about that. But he did have severe physical problems and didn't seem to pay him at all. His sleeping was just as clear and wonderful. But he was really sick as it was when he was pretty healthy. But I even would like a practice that has not been good by Alzheimer's. And actually, I would like to practice if not to do it by dying. That's not in this life, yeah.

[43:49]

What practice is that? You saw what I'm talking about right now. What is it? To me, whatever happened was no fixed perception. If you train your mind in that way, it doesn't even have the fixed perspective of remembering that instruction. The instruction. Whatever comes, you have no fixed perspective. At first, you're hearing that instruction. Maybe you're holding that instruction. But while you're holding that instruction, you haven't got to that practice. And you've actually entered that practice. You're needing whatever happens without a fixed perspective. You don't even have a fixed perspective. That's right. You need whatever happens without a fixed perspective. You just need a spare home, a spare brain.

[44:51]

Your brain is functioning, but you're holding on to no way for it to function. Entering into that way of practice, that way of practice is the way of practice. Not that you do, because you doing that is another perspective that you hold. Unfortunately, unfortunately, when you get Alzheimer's, you can't remember exactly about you doing things anymore. But probably, actually, what sometimes happens in Alzheimer's is that what you're really used to, is what you think, your deepest habits you think. And a lot of your fancy footwear, you can't do it. Like it's not your deepest habit to be able to figure out how to get around to your neighbor. You have deeper habits than that. Habits of training to what you think is going on and what you're addressing. So you need to train yourself now while you can still hear the instructions.

[45:55]

So that you enter into a mode of being. And that practice then is what supels the combination of the stabilization, of the concentration of the flexible, trained mind together with insight. This combination, which is now free of you doing it, because you doing it is expected that you can drop. This practice goes on. and it goes on without needing any particular skills. Whatever comes, it heals it. It's not you, the isolated individual, doing anything else. And that was always an illusion. Now you've entered into the practice that is done with the assistance of the whole world at all the Buddhists. That's already going on. All the Buddhists are practicing with you. All beings are practicing with you. And if you just remove one of the factors called your memory or your brain function, the practice

[46:58]

to come into work. We need to tune into the practice that is not dependent on your personal practice. Yeah. No, no, I'm not saying teach yourself how to be in that state.

[48:34]

I'm telling you, teach yourself how you are in this state. If you see how you are in this state, that's all you got to do. That way of understanding will be unhindered by any state you later get into. But I'm just saying, if you're training yourself to be in this state, to deal with your life now, depending on your memory, then you won't be able to continue that practice by taking memory of it. But I'm saying the way you are right now, actually, only a minor part of the way you are becomes in your memory. Most of the way, the real practice that you're involved in right now, the real path that you're involved in right now, does not depend on your personal power. It depends on all of us. If you're practicing on a path that you think depends on Leon's power, That path will end. That path will deteriorate and Leon's power diminishes.

[49:36]

But if you enter into a path right now, which is the path that we're all doing together, not the path which is your path and Gene's path and Salvi's path, not that one. If you enter into a path which is all of our paths, with all the groups, and you find that path, then you can take away some of your power. some of your memory, some of your other equipment, that's not a big deal. You're still on the same path with all of us. And that's your Buddha path. But if we confuse our Buddha path with something that requires certain kinds of human equipment, because that equipment is worth doing the path, that path will be shot. Now, if you enter the Buddha path, that path will not be shot no matter what is given to you. to get some Alzheimer's, he just gobbled it up. Buddha is unimpeded by Alzheimer's.

[50:38]

Buddha is unimpeded even by extremely sharp intelligence. So Buddhas can talk to these super-intelligent people. Buddhas can talk to Alzheimer's people. Buddhas can talk to anyone. Buddha is a friend of all beings, All beings are included, included ways. And we need to enter into a way that's independent of all beings. And we need to not have a way which has an independent existence because all independent existences are nonsense. And give that up. Does that make no sense? Yeah. I'm not saying get prepared for anything in particular. That wouldn't be flexible, you're right. Don't get prepared for this, this, this, or this. But that would be a biased position. That wouldn't be upright. I'm more saying, if you see all the possible challenges that are coming, you realize you never get prepared for them all.

[51:45]

You must enter into a way that's so universal that no matter what you offer to you, you can say, thank you very much. Even if you don't know how to speak English. Just like this guy, what? Well, this guy, I read this book one time about this guy. He had a tough condition, but anyway, he was an alcoholic and the alcoholism destroyed some glands in the brain called, I think they're called the mammillary glands. Mammillary? Not mammary. Mammillary. And they had to do with memory. So he had almost no short-term memory. And his memory of his wife stopped when he was 19. And this had been Oliver Sacks. Oliver Sacks met him when he was 49. But he met this guy, he was in the Navy when he was 19, but he thought he was in the Navy, still, and that he was 19.

[52:49]

But he was actually 49. And I think Oliver Sacks pulled him when he was 49. And I said, what? We lived in a convent, a Catholic convent with nuns. Anyway, if you came to meet him and he said, I don't know, his name is Leon. He said, hi, how are you? He said, my name is Reb. He said, my name is Leon. And then he looks away and looks back and says, hi, how are you? How are you? Who are you? I said, my name is Greg. I said, oh, my name is Lee. And he seconds away, and he can't often remember him like that. He could, like, type, because, you know, his typing skill was, his attendance span was about long at the time from looking at the book and looking at what he was copying and typing a sentence and looking back.

[53:52]

And Oliver Stocks did this thing, which he thought was a mistake. He showed the guy a mirror. All the mirror up there. He said, and the guy saw this 49-year-old man in the mirror. And he was almost, he almost collapsed himself. And Oliver Stocks said, and he forgot. He forgot that that happened. He was a 19-year-old guy. throughout the brain, he worked like that. But somebody was saying something about him, and criticizing something, and then he said, don't say that about him, because when he does, like he does the Eucharist, we receive communion. At the time that he received it, he completed it. This is as much as anybody's there.

[54:57]

This is there in the community. So, it's there, but we didn't forget the next moment that it was, but it's there. Be careful of getting a practice that depends on your personal power. But if you have personal power, don't push that away. That's fine too. Let it down. Are you ready? Excuse me, but you say sadness and fear means anger, but if I hadn't, you know, I feel like there's a, I don't hear the word pain.

[59:13]

You say, you know, guilt, but I don't hear the word pain and discomfort. I feel like the missing link is I think there's a pain coming along from the story. And I think if we would meet that pain more, When you said this bomb, I felt like this bomb, this anger bomb? Is it an anger bomb? Yeah. Yeah, yeah. So, yeah. So I think the missing link in this story is the pain. Because if you tell me about the pain, you can work with the pain. If you work with the pain, then I think you're going to be more helpful to yourself and to your friends. But there's some discomfort in this story that the anger is getting good press. The sadness is getting good press. In other words, you're aware of them. That's fine. But I feel like there's going to be a bomb going to drop. The bomb is going to be what happens from not being able to be in touch with food.

[60:15]

Pain is not going to be a bomb. When you get the pain, you're going to be safe. But if you go too long without finding this pain you have about this issue, then there's going to be a bomb. The bomb might tell you if you get sick, you might get really, really angry, or something like that might happen from not being able to address this pain. To address the pain, to close the pain, and then also, again, when the pain comes up, watch the discursive thoughts around the pain, like, what should I do? Am I going to do enough? If you have pain when you meet someone who's suffering, who's living poorly, you feel pain and discomfort about it. You can address that pain, be with that pain, meet that pain, be intimate with that pain, and not grab your discursive thoughts like, I should do more in my brain, what should I do? Getting involved in that takes you away from the pain. You make sure that's flexible.

[61:16]

Abilitation? Yeah. No. It's grasping your discursive thoughts around the pain. It's getting involved mentally, except the elaboration of pain. It's just the pain itself. Illness itself, in some ways, is your salvation. Because if you can just face it and let the pain just be pain, that's the path in itself. And you're becoming a skillful friend to yourself and to your friend. But if you can't address that discomfort, or even if you see the discomfort but get distracted by thoughts about it, like, am I doing enough or not? And again, with business about enough and not enough, a lot of people say, I am doing enough. They grab that. This is not good. Or I'm not doing enough, and they grab that. That's not good either. If you grab either one of those, you're not able to meet the situation as well if you grab it and meet and just face the situation without letting yourself off or punishing yourself.

[62:29]

If you've got to do work to help your friend, your friend doesn't need you to be beating yourself up while you're doing it. Trying to cook your friend a meal and be slugging yourself at the same time, you know, the soup's going to spill. So try to get in touch with the discomfort, I think, I think most of us would feel at least a little uncomfortable being with somebody who's homeless, being with somebody who, like, hasn't been able to take a shower for months. We would feel somewhat uncomfortable in that situation, most of us. But we may be close to it and not get distracted from it. If we can get close to it and not get distracted from it, we can rest in it. If we can rest in it, This film, this pure discomfort may be there, but we can become so close to discomfort or become free of it. And when we become free of the discomfort, we want to run away from the person. But if you're uncomfortable being with a homeless person, it's painful, and you don't settle and rest with the pain, pretty soon you're going to abandon it.

[63:34]

Because you can't stand pain if you're not relaxed. Pain's bad enough, but pain and resisting it is unsustainable. If you can rest in the pain, rest in the discomfort of being in an unfortunate situation, then you can stay with it. Right. Right. Right. And this is a rather affluent country, I would say. And certainly around here, we drive through like Silicon Valley and it's like, what?

[64:39]

You know, it's like palace after palace. It's like, it looks like heaven. I mean, every car, no cars have vents on them. It's like, you know, and the weather's good, and everybody looks, okay? And those people driving around those cars are afraid of being homeless. You know? They're afraid of being homeless. They're afraid, like, well, you know, I can lose all my money, and they took my house away, and I'll be in the street, and I won't be in the street. In Silicon Valley, I'll be in the street. Austin, Texas, we enjoy food. So, yeah, we're all afraid of being homeless. We're all afraid, well, who's going to take care of me when I have Alzheimer's? And will I like the service? We're all afraid. We can all get involved in those discursive thoughts. And if we do, like, here's a discursive thought. Will I be homeless? No, I won't. I won't. I got it worked out. I've got 17 insurance policies and 35 grandchildren, and they all love me, so I'm going to be okay, okay?

[65:47]

That's discursive thought you're involved in. You believe it's true. I mean, I got a lot of support here. I don't have to worry, right? I'm going to be taken care of. This is discursive thought. When you're into that, you're scared. You're not at peace. You've got to let go of that. Let go of your insurance policy. Let go of everything. And then you don't need insurance policies. And even though you don't need them, you might say, let's become a good insurance. But not because that's going to fix you, but just because there may be a reason behind you. But it's coming not from fear, but maybe from something that's going to do behind you. So you've got to get in there with this thing, do in there with the issues that you're pushing away. Don't push them away, and also don't pull them. Don't say, okay, today we're going to face fear 16B. Come on, fear. dragon come i don't want to i don't want to come today no need you but i'm gonna look at you today it's other fear thing i want to talk to you today we don't need you i'm doing six feet but i want to talk to you let me come i'm the fear that's happening you don't have to ask for this stuff it'll come deal with what comes deal with what comes don't choose your difficulties accept what's given you know you might say i'm gonna be brave now i'm gonna face that goblin that's taking what's not given

[67:08]

Take the wimpy, easy goblin that's given. The one that's easy for you, that you think, you know, you're not in the mood for it because you're feeling really brave here. And then the day when you're feeling really scared and not up for anything, then the big one. Take what, receive what's given. Receive what's given. That's the way. That's the way. Because if you receive what's given, then you can, then you have your life because your life is what's given. So this is a wonderful opportunity for you to receive what's given and try to keep your eye open for that pain. And that will protect you from anger. If you can see the emotion or whatever is driving, in other words, if you can see the dependent horizon of whatever's coming up, that will help you not attach to it, and it probably will even make it impossible for you to adapt, because you'll realize that it's not out there, it's part of a network, so you won't adapt.

[69:09]

But in order to see that, most clearly and most effectively, I'm suggesting that you start by not grasping. And that will help you calm down and make your mind become more flexible and clear. And then the example that you're dealing with, whatever it is, will be more vivid and clear. And you'll be more flexible if you need it. And then when you see how a dependency core arises, then you see what's driving it. Then you won't even have to train yourself not to grasp it anymore. Because when you see, it's not possible to grasp. So when you have insight, you see that there's nothing to grasp. Before you have insight, you need to calm down by giving up grasp so that you can see that there's nothing to grasp. So you're kind of like turning the clock of the practice a little bit And I'm saying, don't get too far ahead of calming down and making your mind serviceable.

[70:12]

I'm trying to make you more serviceable in seeing what you need to talk about. So there is a time for looking at discursive thought and using discursive thought to feel for it. It's not that the thoughts are harmful. They're clinging to them at times. And then once they cling to things and they become harmful, we sometimes think the things are harmful. But if you relax and stop clinging, the very things that you thought were harmful just weren't harmful for any clinging to them. The very things and situations that you thought were harmful might be very useful in medicine, like cowpox helps smallpox. Cowpox are a little bit dangerous when you relax around smallpox. You can see that cowpox helps smallpox. So it's not that these things out there you know, smallpox are not bad, and then you get them. So if you can not grasp the smallpox, you're okay.

[71:16]

But if you can learn how to work with these skillfully, then all things look like sharp knife, poison, you know, bee venom, spider venom, these things, if you know how to work with them, then you notice So the first phase I'm talking about is making your mind able to use things in a beneficial way. And making your mind ready to use them in a beneficial way means to make your mind ready to see how they work. She said, in helping professions, they talk about healthy boundaries. Healthy boundaries. Yes? I think all boundaries are particularly healthy.

[72:20]

Boundaries are healthy. There's not plenty of healthy boundaries. Being in a healthy situation. What's a healthy situation? There is not really such a thing as a healthy situation. There's only ideas of healthy situations. Is cancer a healthy situation? Is no cancer a healthy situation? So anyway, I think healthy situations are the problem with this idea of a healthy situation. To be in a situation where you want to help is not necessarily a healthy situation. You're in a situation and you want to be of service. Okay. Want to say one more time? If you're in a situation and you want to be of service, that does not mean it's a situation of being of service.

[73:26]

Okay? Mommy, I do not want you to serve here. Get out. But I'm in a service situation here. No, Mommy, you want to serve me, but I don't want you to. Get out of my room. But I'm here to serve you. Get out of my room. Oh, I'm going to serve you. Mami, you're abusing me. No, I'm serving you. No. You're not in a serving situation. You're not in a healthy situation. You want to help. You want to serve. That, I agree. But you want to serve. You want to help. Okay, now what? And you want to do it open heart. They go well together. You can be flooded by the pain, yes.

[74:27]

That's right, if you open your heart, you can be flooded. It's not always useful, that's right. And where you are, yes. Okay. Well, you said you want to stay open without being overwhelmed. And sometimes that's hard to really do. They feel like if they stay open, they'll get overwhelmed. But if they close, they might not get overwhelmed. Right? How to keep your feet on the ground and be open. Right? So one of the ways to keep your feet on the ground is to be honest and to say how you feel.

[75:36]

So in some situations when you were someone with hormones or whatever, you feel very strong feelings of discomfort. And maybe they're uncomfortable too and they're telling you about your discomfort. But even if they're not telling you about your discomfort, maybe they just smell really bad. Like I was walking by one guy and I thought, this guy means very good donation for smelling this bad. I gave him some money because he was a champion. He was not uncomfortable with the smell, but I was. I gave him a donation for my discomfort with his smell. Anyway, you're uncomfortable. You have a strong feeling. Now, they could also be telling you about their pain and hearing about their pain. You might feel pain. Feeling that pain, you have to feel it. And feeling that pain, you're also open to it. You're letting it happen to you. That seems great. The way it goes awry is when you let the discomfort be something other than just the discomfort, then it goes awry.

[76:50]

But if you just get the discomfort just to discomfort, and you can let it just be a discomfort without elaborating on it at all, then you do not identify with it. Because you, when you elaborate on stuff, one of the ways you elaborate on things is say they're over there. And I'm over here. That's an elaboration of this experience of the discomfort of the other person, of whatever it is. So here you are, you're in an uncomfortable situation, you and the other person are having a hard time, and then there's a thought, a discursive thought, the conceptual elaboration. Something to be done about this. That can arise. If you could say hi, it'll pass.

[77:52]

Something similar might come back, but if you grab it, you're taking yourself away from what they've given. And if this wasn't even a given, you took it. So now you pull yourself away from the fact that you've extracted and paid the care that's actually been given to you. And you're holding that perspective. You don't have to see the perspective. You don't have to think the perspective. You hold it. And then you're off to the raisins, maybe. Now, if you just say, oh, there I go off. I've got that. Then you admit that. And where are you? You're with yourself, this is uncomfortable, and this other person's uncomfortable. What's this person's main problem? This person's main problem is not just discomfort, their problem is they're probably also not with their discomfort. You go to see the Buddha, and the Buddha's sick, Buddha's wish are discomfort. So you don't feel like you have to help the Buddha.

[78:54]

The Buddha says, I won't hold. Yes, I do have a cold, or yes, I do have a bad back, or yes, I do have pain, but, you know, I love you, darling, and there's anything I can do to help you. You know, this person has not really got a problem. This person is happy and compassionate and wise and free. And, you know, they can be visited by anything, and you see if they're just wonderful. This person... This person does not need your help because this person already has your help. This person already has your help, and this person knows that he already has your help. And that's why he's so happy. He knows he has your help and everybody's help, and he has a headache. And he knows it, but he's not fighting it, and he's happy and free while having a headache. That's visiting a Buddha. You visit somebody else who's got a headache. They're, like, totally resisting the headache. You're uncomfortable because they're resisting. They have a headache that bothers you, but they're resisting if that bothers you more.

[79:55]

Okay? Now, if you can accept your discomfort with them resisting their headache, you're showing them what they need to do. The headache's a problem, but the real problem is that they pretend like they don't have a headache, and that's why they're feeling it. And that's why they're pounding it. They mean to you because they're not just sick. They're like, you know what? Headache. That's my problem, and I'm distracted, but you know, I thought maybe I'd blame you for it. You know, the way you're talking to me is causing that headache. So you just like, what you can help the person with is their bondage to this. Their bondage to this can help them so you can accept the way you feel about the way they are and the way you feel about you are. You can meet them and accept that. You show them how they can do the truth. And boundaries are fine. Boundaries are fine.

[80:56]

Point is, let go of them. Where you let go of them, not by trying to get rid of them, but by simply accepting what happens. And accept what happens without any exaggeration. Boundaries evaporate. But not by getting rid of them. just because there's no here and there anymore. But boundaries are perfectly useful. They're nice tools to have. Children need them. Students need them. They're helpful tools. They're like tides and shovels. They can be used to help you, but not to hold them in tight. It doesn't help to have a shovel when you use bamboo grips. Put the shovel down. The doctor doesn't help, you know? It's a good type of practice. You use the right thing at the right time, and you can do that when you're not holding it, and you quit the situation.

[81:59]

Okay? So if you have some questions about how to save the world, you can exhaust the entire path already. You forget to breathe. I think you said a moment ago something about having your feet on the ground. Right? So if breath is given, it isn't just to forget to breathe. You actually don't forget to breathe. You may think you do, but actually you don't. You forget to breathe if you don't think it's to breathe. You are breathing. Your breathing may be weird, but you're doing it. The way you're breathing is the way you're breathing. If you just hold your breath and you just, you know, that's the world going. But that's the way you're breathing. You are breathing. As long as you're alive, you're breathing. But you notice it? Well, once in a while.

[83:00]

Noticing your breathing is, you know, especially when you don't like to go look for your breathing. If you just happen to be here and go and inhale, that's it. Actually, I kind of encourage you not to hunt down the breath or go look for your feet. But if you're here and you're present and you're not distracting yourself, you'd be surprised if you'll notice. Just let go of this curse of thought. You might notice your breath is like a great deal. It's like feet that's in your face, in your nose, in your lungs, in your breath. And you might notice if you have feet and let it out. So being on the ground is very important, but in order to be on the ground, we kind of have to let go of our fixed perspective. And then we need something, and now that we need it, and we feel it, we have a chance to, like, in meeting what happened.

[84:02]

So let go of the fixed perspective. Feet in breath, feet in breath, feet in breath, and one more ground. So from that ground you can help people because most people that you help are people who don't know they're being helped. The Buddhists don't need to be helped because they know they're being helped. Suffering people need to be helped because they think they're not being helped. They think this is not helpful. This headache's not helpful. You're not helpful. This menopause is not helpful. This period is not helpful. Cancer is not helpful. My patients aren't helpful. My students aren't helpful. My teachers aren't helpful. My doctor's not helpful. Such people need help because they don't think they're being helped. You go help them. How do you help them? You help them by showing you that you think you're being healthy. Say, I'm like you. I'm here. I'm being helped. And then they tell you, well, you're not helping me. And you show them how they're telling you that they're not helping you, it helps you.

[85:04]

Because you can listen to that with no targeting. You show them how nice it is. It just feels like you're over and over. And you're doing it. This means you have your feet on the ground. You have your feet on the ground. Not because you're doing something a big favor, but because you haven't had your feet on the ground. If you don't have your feet on the ground, if you need them again, or you have the back of your feet on the ground, you're just accepting what's given, and that helps them. And if you don't accept what's given, and you skip over what's given to helping them, like, you know, I got a healthy person, so you forget about your own breath and your own feet, then you're basically showing them how to continue their illness. Because you gave up your grounding in order to help them. Rather than knowing that you're not going to help anybody until you're grounded. Because you've got to show them how to get grounded. It's like that thing on your airplane.

[86:06]

Put your own face mask on first before you try to help somebody else. But it's selfish. It's selfish. Well, you're not going to have any air to move your arms if you don't put that on pretty soon. So you've got to rely. You're breathing first. So notice that. And then let go of any elaboration. And then you're showing the other person what they need to do. If they're already doing it, say, hi, can you? If they aren't doing it yet, you're showing them what to do. If you lose that, then they're going to overwhelm you, which is Good to overwhelm you because they didn't. You probably just sit there not being grounded indefinitely. But not being grounded, you know, fortunately, you're lucky if the world tells you, hey, you're not grounded. Snap out of it, kid. You need to learn to hear the message that controls you all the time.

[87:13]

Everything's saying to you. Practice. Practice. Practice. Don't affect you. Life. That's it. Everybody's telling you that. In other words. Eat what's coming. [...] Welcome to it. I would like to have a little snack. Okay, we'll have snack time now. Snack time and nap time. If you want to bring your blanket in here, and we can have a little nap time.

[88:24]

Ah, anyway, uh, so, uh, maybe, uh, uh, if you come back, uh, you know, you could come back in 3.30, uh, after registration, and, uh, and then, uh, other things could happen. Thank you very much. Thank you. So, so far, I've been mostly talking about ways of meditation where our mind can become ready for home.

[89:34]

Ready for help. ready to let go of these ready to relinquish views, relinquishing views that first stabilizes the mind then I really can view the view of the nature of mine. Perhaps now I could take the next step and start to talk with you about

[90:38]

Insight, dimension, administration. Seen. Seen. Apathy. Seen. Enlightened. Source. In the tranquility type of meditation, it's kind of like taking care of something for a long time without yielding really the impulse to control.

[92:06]

So if I've taken care of a garden, Kindly. Without trying to control how the garden goes. Giving up the impulse to control the way it goes. People may approach your garden as bulldozers. You try to control the bull market. Impost to control the bull market. Protect your dog. There's the impulse to control the bull market. You see? If you're not using it, then that's the impulse to control the bull market. Concluding that medication pilot is not to yield to the impulse to control the bull market. you can try this controller bulldozer and what would you pick up maybe go to bulldozer and put your hand out stop you won't maybe you put your hand out stop it and just roll away over you and flush your head that sometimes happens if you hit it up

[93:24]

But even if you did stop the bulldozer, that kind of activity does not particularly make you calm down. Can you imagine? But anyway, there's a natural, it's natural when you see some bulldozer coming to run over your little plants that the impulse might arrive to control that bulldozer. Can you imagine that? That's in Reiki Bulls? What I'm suggesting here is a rather sporadic bar alternative to think of is not yield to that impulse. Now, some people actually might not yield to the impulse because they're scared to yield to the impulse. They don't want to know that by the bulldozer, that's the music. Not yielding just because you're afraid, not yielding because you want to develop a healthy mind. Your mind starts healing when you don't yield to your impulse role. You need to take good care of things.

[94:32]

You need to take good care of things. Probably, more likely when you take close care of something that's supposed to be controlled around. So, this is what I've been talking about today. I actually said, see if you can re-linguish the impulse to control the things. Just similarly, caring for things you can't control. For example, if you're caring for a teenager, You can't control them anyway. And if you try, they become more rebellious because it shows you don't trust them. And then they're going to really teach you a thing or two about, you think you can control me? And you don't trust me? Well, I'll show you what you get for that. And they start carving their flesh inside. When were you start trying to, how many cuts do I have to make on my arm before they stop trying to control me? Is that enough idea about it? Let me do a few more weeks to see if you're really excited.

[95:32]

Looks like you stopped. Okay, I'll make that cut. One more piece part of you and I'll start cutting the flesh out. That's the picture bad? Do you understand? That's what the world does when you try to control it. In fact, it is like you're all in, you know. So you don't think it's good. It's good and better. So, there's no thanksgiving. It's like a few different ways. This makes your mind get upset. Plus, it doesn't work anyway. But when you be devoted to the community, you're devoted. You love the school. You're devoted to the school. Even though it's not something you're in control. You're assisting with ongoing rest.

[96:16]

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