Anyway, that way of dealing with uncontrollable events, you calm down and they get the influence and the education of love. Things calm down. So you, for a long time, you stay close again. I also read the example quite a few times, which I think many of you have heard. One time when I was, I believe I was in Maluta Airport in Tokyo, or not exactly, not in Tokyo, which has been Shibuken. And I was at the airport, and the Japanese woman was taking care of her little boy. And he was a toddler. He was used pretty well. And he was, like, moving all over the airport. And he was close to him. But he was not trying to control him. Therefore, he got around. He could have tried to control him. could have trapped him into a chair with his straight jacket.

[01:05]

But that wouldn't have controlled him. That would have just abused him. He wouldn't have been able to move much, but he could still shit in his pants, cry, and scream. Now she could try to gag him so she couldn't see, and put cotton in his eyes and tape it down so she wouldn't see it at this time. But he could still be trying, he could still try to scream even if it's bad. And he could try to plug up his butt, but he could still carry shit. Anyway, you know, and finally she could kill him. You can kill him, you can kill it here, but he can't control it. He can try, but it's abusive. He wasn't trying to control it. He was loving it. He was devoted to him. You know, she got a good exercise. He was chasing the ship all over the airport. First way facing him off, he was just with him. Wherever he went, he was there. Right behind him, in case he would trip and fall, he kept him.

[02:08]

That doesn't control him, it just catches him before he goes down the escalator. That doesn't control him, that protects him. You're ready to protect him, you don't control him. And that's the way she was. And he knew she was there shortly. And he was just having a ball. doing this thing all over the place. He didn't hurt anybody else. She didn't get hurt. She didn't get hurt. And he was loved. And she was caring for him in a way that we can care for our own minds. Now, when you take care of something for a long time and try to control it, then your mind is not in very good shape. You're basically on the verge of turnout or you already have turned up. Which I take a lot of medication. But if you've been taking care of something for a long time and having them plan to control it, then, ladies and gentlemen, you are ready for this plundiferous event of being able to see what it is you've been taking care of.

[03:15]

The thing you've been going along with, and, you know, harmonizing with, and being flexible with, and calming down with, and being buoyant with, and clearing up about, now you're ready to see what it is. You haven't been looking to see where it is. You've just been trying to keep track of it and restrain yourself from elaborating on it and trying to control it. But now that you're really good at that, You might think, I wonder who it is that I've been caring for all these hours and years. I wonder what my guardian is. And you don't even have to go that far. The suspicion might suddenly appear to you. But the thing you've been taking care of all this while is... You could have been You yourself?

[04:24]

Buddha? Isn't there Buddha here? Anyway, you chip on training your attention on the way you're with it. Seeing what it is. And when you see what it is, as you train yourself that way, you see what everything is. And then you see the wholeness of the whole picture. And I see of you, of all the old years, of unknown, of illness. There's a story about a Zen story. It's called a Zen story because it's about Zen moon. One was sitting in meditation and her teacher came up and said, what are you doing?

[05:31]

And she said, I'm not doing anything at all. And teacher said, wasn't I sitting there idly? She said, if I were sitting there idly, I'd be doing something. And teacher said, you say you're not doing anything at all. What is that? Not doing really well. That's... Even the 10,000 pages... That is... What I'm... In a piece of it, Rick.

[06:44]

And this is the sang song. We've been traveling along together for ages, just according with each other and all things, just harmonizing with whatever I love it, really. But even the pent-up and surgery don't know who she is. How could history practice this? If what you were caring for for a long time and loving to do was an illness.

[08:27]

An illness that you have or an illness that someone else has. That's what you've been caring for for a long time. When you've been harmonizing with that, you finally reach a point where you don't know that you haven't saved anything. And nobody knows now, dude. You're not so sure, don't you? You're not so sure. It's on hold. And you're not grasping. It's very cold. but your real life won't. And your real life helps. Because you're no longer playing with illness that you're taking care of for a long time.

[09:32]

You understand how it comes to be that it seems like illness. And when the conditions are there for it to seem like illness, it seems like that. Because you understand how it depends on those conditions, you actually don't know what it is, because we can't tell whether it's something in addition to this condition or just a condition. Therefore, We see that the illnesses faced are ignorant. And we look at the ignorance. And we see what the ignorance and ignorance is. You see how this position arrives depending on ignorance.

[10:36]

and with the teaching and delineance, you see the teaching practice and ritual patterns of behavior. You look at the individual passion patterns and behaviors, you see them to what they are, you suggest them as they are, and we don't know what they are anymore either, so they see, and with the teaching and then there's the teaching and delineance, and so on, you joyfully meditate on the whole chain, the whole sequence, the whole process, by just telling you that I did. And this vision empties the whole thing in each part. So I didn't, I didn't just lay it out. I'm alluding to the vision of the Buddha, of the Buddha's enlightenment. I've seen that the chemical arises of old age taking from that. Also, therefore, just seeing this vision of people standing for a ride here in the feet of old age.

[11:46]

And I'm not sure if now is the right time, but if you want to, I could draw your picture, but if you have any questions before I do that, you can bring them up. Or comment. Yes. Yes. Take care of the garden. Let me want to protect you. Pardon? The bulldozer you're not taking care of, but when the bulldozer shows up, that's a good point. When the bulldozer shows up, if you're a bodhisattva, you start taking care of the bulldozer. Beautiful, thank you for pointing that out. That was your kind of filming? Yeah. If the bulldozer shows up, and you think, hey, I'm taking care of the garden, I'm not taking care of the bulldozers, you're in trouble. Bodhisattva, taking care of the garden, okay?

[12:57]

You don't want to hire bodhisattvas to take care of your garden, right? You don't want to hire somebody who wants to realize Buddhahood to take care of your garden, because when you do, they're taking care of your garden and they're doing okay, but then the robin shows up and starts eating the teeth, and they start taking care of the robin, start helping the robin. Hey, there's more teeth over here. Get that guy out of here. He's helping the pet. We don't want this thing. And when the bulldozer comes, he runs over to the bulldozer and says to the bulldozer driver, hey, can I ride on your bulldozer? Can I help you? And the bulldozer guy says, you look like a little kid. Sure, hop on. And then you get up in the bulldozer and you say, oh, where are we going? He says, I'm going to mow down that garden. He says, oh, that's my garden. He says, it is? Oh, well, let's not do it. I want to hurt your garden, my little pal. He's a bulldozer driver, he's going to drive over his girlfriend's garden.

[14:01]

Forget it. He's been waiting all his life to meet you, and now you're sitting next to him in his nice little bulldozer. He wants to take you for a ride, not to hurt your garden. But if you think about, you know, your garden rather than the bulldozer president, he says, do you care more about your garden than you? Okay, you'll see about that. But you forget about your garden, and you see the bulldozer guy, and you say, Bailey, hi, handsome. You jump up there and push it totally, you know, it's love. You know, you forget this work of running over gardens and just take you for a cruise down the highway on a bulldozer. This can happen. It can happen. Love is very powerful. It's more powerful than a power trip. So some people like to drive their bulldozers and get paid $22 an hour. They like it. They like it.

[15:03]

They feel, you know, obligated to drive that thing over something. But, you know, compared to like some where you thought of getting on their vehicle with them and wondering what they can do to help them, this is nothing. Do you understand? That's a very good point. That's how you do it, you see? It isn't like stop the bulldozer, it's like help the bulldozer. Then the bulldozer, the bulldozer will help the bulldozer become disarmed. Patricia? Hey.

[16:21]

Yeah. Yeah, right. Right. And if you have ants in your kitchen, you can try to kill the ants, or you can give the ants a treat out in your backyard. Okay, boys. I mean, girls, excuse me. Okay, most ants are girls. During mating season, there's quite a few males, but then as soon as mating season's over, there's no males anymore. Anyway, let's say, okay girls, we have, you, you, you, you want this sugar here, I'm being honest, I got some better stuff outside. And that's it, they can walk me back there, they're happy to be out there. And like some people say, no, I don't want people to eat. Then they're just gonna keep coming back and they're also looking around for sure. So I think, yeah, it's pretty kind, giving something out. Good spirit. That's the border shop, which cares as much about the end as getting the, you know, better homes and garden awards for the cleanest count.

[17:35]

Yes. It seems simple to love the bullseye, the bullseye driver. Loving the bulldozer driver is simple, but it's sometimes hard, right? Yeah. 20. Yeah. Well, you know, you might have trouble getting on 20 bulldozers at once. Right? Probably can only get on once, and then the other 19 keep going, right? So, in that case, We'd like you to get on bulldozer, all the bulldozers, but you'd only get on one. But it would be nice to have 19 other Bodhisattvas with you. That would be good. And that might be hard to do, but if you could do that, you'd be all set. 20 Bodhisattvas, can you imagine? 20 people who could love whatever's coming.

[18:38]

And turn, you know, potentially turn hives and aggression that way. But the Buddha, you know, I told this story before, but when, you know, in one case, the Buddhist people were going to be invaded by Tanya. So the people said, well, Tanya came and saw the Buddha sitting on the road and they stopped and went back home because he didn't want to run over the Buddha. You can imagine that might happen, right? But when they got home, what? So then they went back home, like you did a cinnamon slid. And they said, how come we let the Buddhists stop us? Great, let's go back again. They came back. And the Buddhists people saw the army coming and said, excuse me, sir, we'll go out there and sit there again and said,

[19:46]

This time they won't stop. So it's not going like this. And they didn't stop. They didn't go out there and they didn't stop. And they didn't keep. But sometimes you can't stop the bulldozers. And sometimes you can't. And when you can't, it's terrible what happens. So there are terrible, terrible things happen. People are cruel to each other and nobody, even the Buddha can't stop them. But maybe someday, during our life, without creating more war, without fighting the army, you might be able to turn it on your back someday. And that would be a good day. But maybe you only have one day like that in your life and you can do something that's protective of life. And then the next day, you can't do anything to stop the forces of cruelty. But then maybe the next day you can do it again. So the Buddha, you know, Buddhism, you know, some people would say, well, Buddha, like they say, well, if there's really a God, how come there's so much, you know, blah, blah.

[20:49]

So Buddha is really that hot, how come now everybody is enlightened? So I assume that Buddhist people seem to have some limits in its application. Even when it enlightens people, then everyday new people are born, it's kind of like, you know, Buddhism has not reached all beings on this planet yet. But it's reached a few, and the fact that it's reached a few, a little bit, I think, let's be grateful for that and try to extend it. If one person can stop one bulldozer and 19 more go, that's terrible to the 19 went, but that's a one stop. That's great. I'm so grateful for that. I just think that's terrific, that one body stops and get on one bulldozer and stop one bulldozer. And one bulldozer guy becomes sensitive to the concerns of others and stops. I think that's wonderful. The 19 other ones, it's terrible, but we're grateful for the one. We're playing by the 19.

[21:52]

And maybe tomorrow, one of the 19, again, pretty soft. Possible. So we make that little tiny thing, you know? Like, also, I like that I went to San Quentin one time. What was his name? Robert Alton Harris, did I do? Hmm? So Robert Alton Harris, this guy who was born into the womb of an alcoholic, and basically was just out of control his whole life. This guy killed a terribly horrible thing, and then he's been sentenced to be executed by lethal injection at San Quentin. We have, you know, Zen Fenner in San Francisco. We have, like, right over the Zolkman house, we have an execution chamber right over the hill from the Vincent, right? So we go over the hill and we sit outside the San Quentin and we have a demonstration.

[22:56]

Not a protest example, a demonstration. We're not protesting. We're saying, we're wishing that his life will be protected. We want to protect his life. We ask him that he not be killed. We're not protecting. We're saying, see, protect his life. Please help the governor do the right thing. Please help the executioner do the right thing. Please help the guard do the right thing. Please help the others do the right thing. Please protect life. That's our prayer. We chant outside San Quentin, next to the road, in the rain and the wind. And our little sutra cards, our little scriptures that we're chanting, get all wet, start to deteriorate in our little homes. And we get wet. And afterwards, the person who, one of the people who organized the thing, says that she feels totally futile and powerless.

[24:01]

I don't know if she said quite that, but I think she said too fast. Because she felt like our efforts weren't going to stop the persecution, which was good news. And nothing, the whole universe really stopped that excuse me that happened. And many of us felt terrible about that. But I noticed after that thing was over, I just felt tremendous love in the street after that. I don't know if anybody else felt it. I think they did. I think the guard felt it. I think people who saw the people who were at the retreat, I mean, at the demonstration, I think somehow love was generated. And I guess my hope and my theory is that generating hate to protest a murder doesn't help.

[25:06]

If we have sufficient amount of faith, we don't need more, and more is not going to stop execution. It might stop it for a few minutes, but then there'll be more excuses as a result as it comes to stop it. I don't know. Anyway, my feeling is that by generating love, it might be that some other mothers will be less likely to be an alcoholic. And therefore, one less alcoholic syndrome boy will be born and one less liberative manifest. That's my hope. By making the world a more loving, supportive place, maybe that gradually will stop the conditions of giving rise to the misery that gives rise to the cruelty that gives rise to the misery that gives rise to the cruelty of the throne. That's my bet. But I don't expect anything.

[26:08]

I'm expecting it. It's working. But if you can stop one bulldozer, or if you can make friends with one guard, that's one little inch. One little inch. Thank you for the inch. If you're meditating, and for one moment, you manage to, like, release and rest, In 99 moments, you can't do it. I'm grateful that you have to go on. Gratitude for one, and even gratitude to learn from the opportunity of 99 failures. This is how Buddha grows. It doesn't grow from rejecting any manifestation of life. All manifestations of life are the whole universe. Birth is the healthy work.

[27:16]

Death is the healthy work. All beings are the healthy work. Tune into that dimension. And meet the bulldozer driver. Meet the tank. Let's do it. Maybe somebody will listen to me. Let's do it again. But even if they do, even if you stop 19 times, then your reward for that will be, smile, 60 times. And if you can turn around 50 times, then 200 times. You'll always get more chances to learn new ways to convert the form of the universe. The more successful you are, the more challenges that will be dropped. That's your reward. That's why you have to take care of yourself, so that you're in good shape to handle the challenges.

[28:23]

And if you are in good shape, people will bring you the challenges. If you're curled up in a ball, scared to death, not dealing with anything, people will not bring the problem to you. If you're sitting upright, flexible, honest, harmonious. People say, hmm, looks like a good person to bring some problems here. Or let's bring that person to the problem. Let's bring that person out to the bulldozer area, because that's obviously the biggest person has there. Maybe they can, like, calm the bulldozer driver down. And maybe the person will say, okay, I'll go there, but I don't know if I can help, but I'll go there. I'll go to the events. But I'm not going to fight the bulldozer people. I'll go and ask them, you know, to stop. But I won't say to stop. Primarily, it's the intention of stopping. I'll tell them to stop. So if they know that this person who loves his ass, I'm not saying that's manipulation.

[29:29]

I'm telling them to say no. But someone who loves them wants them to stop. So I said, if they stop, I think that's great. But if they don't, at least I express myself. And that registers in their minds that somebody who cares about them wants them to not do what they're doing. And the same with parents. Say to your kids, I love you, and the first people who love you want you not to do that. I'm telling you that so you know, not to control you. I know, as a matter of fact, you probably have to do this. But after you do it, and see the results, know that I loved you, didn't try to stop you, but I did tell you I didn't want you to. And the decision I told you so kind of thing is just so you know that I loved you before and during and after you did the experience that happened with you. But sometimes there has to be more of a problem before the person will learn. But the fact that somebody loves them before they cause you trouble means that after it's over and they see what a mistake it was,

[30:38]

to bulldoze the thing that. After they see it for themselves, and they knew they had to do it to make sure it was wrong, they knew that somebody loving them, the one who loved them, wanted them to know what to do. So then maybe the next time they say, I quit. I'm not going to do that anymore. And pretty soon there'll be policies changing. I'm not saying things are better or worse. I just said that in some areas there is some progress. in little ways. There are some, you know, we're really way behind schedule and all that, but we do, you know, California, one of the things great about California is California is always the worst at everything. So California also finally got the problem first. So we're the first, California did the, and the first had been most cars and caused the most pollution, so we were the first ones who'd like emissions control. Now Los Angeles is no longer the worst city in the country or the world.

[31:41]

Now it's Houston. And you know why that is. And in Houston, there's no emissions control problem. They just drive those huge, all their cars are 19 feet long, and they can drive all they want. 500 mile trip in Texas, no problem. You know, biggest car in the world, no problem. No emissions control, so now they've got pollution. So, California, these people went, hey, well, guess what to do? And now we passed this bill, right? It passed. The bill, instead of incarcerating drug addicts, giving treatment. That's passed, right? We voted for it in California. We're trying that out, right? So if it works in California, I guess it works in Arizona. Now, if it works in California, the other country, the other states might say, well, maybe you could try it.

[32:43]

But that's because we have the worst drug problem, probably. Most drug addicts, most drugs, most money. So anyway, we have all these problems. If we can adapt to them, maybe some problem. California maybe is the beginning of the mass smoking, right? in the worst place. But one of the strongest prices for not smoking is in Shasta County, if you kind of surprise you. But the reason for that is because it's the trucker's county, lots of trucks up there, right? Not much happening there but trucking and logging and stuff like that. Well, the thing is that these waiters who work in those bars and restaurants, they're always truckers cleaning, they all get cancer, right? So they know. They're like, it's conservative, you know, redneck country, but they think. So that's where it really, you know, really strong interest in not poisoning people because so many people got poisoned.

[33:53]

So we're way behind schedule, but yet now, you know, smokers pretty much don't come to California anymore. They think it's the most disgusting place in the world. The Californians are rabid anti-smolkers, you know? They treat you like, you know, there's no place you can smoke. I was on an airplane one time, and these people, you know, escaping from California. They can't smoke on the airplane, you know? But they know that pretty soon they'll be able to. Because they're escaping from California. Smoker's hell. So I consider that progress to make people not so comfortable poisoning themselves in public and blowing poison in other people's faces. And, like, do something. So, you know, we've come a little ways, and we've got a long ways to go.

[34:53]

And the question is, do you want to do the work up here in the world? Are you up for it? And your answer might be total. Or your answer might be, I'm not sure. If you're not sure, then I think what you need to be able to rest. Rest, take care of yourself, and take good care of yourself, please from moving along to the other world. But you have to heal your mind first, before the energy comes back, so you're willing to take on this very big job very big block that we can make very little head weighting compared to the size of it. But part of working on these kinds of things is to give up calculating how much we're accomplishing. Because if you get into calculating how much you're accomplishing, you're just pretty crisp. Because we're not accomplishing much. But if you can accomplish a tiny bit, in a way it doesn't burn itself, you can do it again and again.

[35:59]

And if the work, the healing work, could heal it, then the healer can keep working. Even though it's a little accomplished by the healer, the healing process is healing the healers, so the healer can continue. But if you heal somebody and it makes you sick, pretty soon you're going to be out of it anyway. First, all the people you help, you show them a bad example. take out your regular, but you're actually showing them where you feel. So you can feel them and put them. So you've got to be careful. That's a really good example. Okay. Michael. Okay. Are you promoting Al Gore?

[37:36]

Any suggestions about where you go from here? Uh, yeah, you want to do something like that now? Yeah. This, uh, this EA... is an acronym for dependent co-arising. So the nature of illness is that it dependently co-arises. Or it is a dependent co-arising. And the

[39:56]

The Buddha saw in the morning of awakening, the Buddha saw that depending on ignorance, depending on ignorance, this position arrives. Charming formation, habitual ways of thinking and behavior. Based on your disposition, dualistic awareness arises. Based on this concept of consciousness, this type of awareness, psychophysical personalities arise.

[41:11]

Based on psychophysical personalities, the sense media arise. This means eyes, ears, nose, common body and mind. Based on these, there's contact. Based on contact, there's feeling. Based on feeling, there's craving. Based on craving, there's clinging. or attachment or grasping. Based on clinging, there's becoming. Based on becoming, there's birth.

[42:21]

Based on birth, there's old age, strictness, death. lamentation, sorrow, misery, complaining, and worry, depending on which the cycle continues indefinitely. This is a dependent polarizing that the Buddha saw of the way the world of suffering arises. And then he noticed that since the dispositions arise depending on ignorance, with the ceasing of ignorance, there's a ceasing of disposition. The ceasing of disposition, the ceasing of consciousness.

[43:24]

the ceasing of consciousness, the ceasing of the personality, psychophysical personality, and so on, all the way up to the ceasing of birth, the ceasing of old eggs, sickness and death. So the entire mass of ill ceases with the ceasing of ignorance. And now in fact, With the ceasing of dispositions, not only with the ceasing of ignorance, there's a ceasing of dispositions, but with the ceasing of dispositions, there's a ceasing of ignorance. And with the ceasing of awareness, there's a ceasing of dispositions, and so on. But in some way, one of the places I like to focus on is the first two links in this process of causation. Because the dispositions are what I've been talking about in terms of that we have habit patterns, we have thought patterns, we have views, we have values, we have preferences, we have prejudices, we have these things.

[44:47]

And we tend to grasp some and reject, that is. These are our dispositions. So the meditation which feels this process of the arising of the cycle of sickness and so on. Freedom from this cycle. One of the places to focus is on the dispositions. And not to fight them, but to develop a state of mind such that they're released. And when they're released, they keep, because they depend on grasping to keep going. And grasping, clinging, depends on them. So when you train the mind to pay attention to the mind's ability, this wonderful ability of mind, which is to know things, and train the attention away from paying attention to the mind's ability to grasp

[45:52]

you calm down the mind, and the clinging calms down, and the disposition calms down, and when the disposition calms down, there's a ceasing of ignorance. And then there's a great illness. Even while simultaneously there is a world where there's the appearance of illness. But even if one person, like the Buddha, realizes, which supposedly the Buddha did, it wasn't like everybody in India that was sick suddenly stopped being sick. Or if he had like a wart for something or a cold that night, it isn't necessarily a cold one more, although it might have. And it might be that somebody 200 miles away in India was feeling better when he woke up. But somebody wasn't sick for a while.

[46:57]

But still, these two worlds coexist. The world where people are sick and the world where people are liberated from sickness. And once realizing liberation from sickness, one is able then to see that everything is liberated from sickness. even while sickness is still going on, and educate other people how to appreciate that there is liberation in sickness, right while there is also sickness. So there's like, you know, we are often speaking of the Four Noble Truths. The first truth is that If you can face the suffering, in the center of the suffering, you can face the illness.

[48:57]

In the center of the illness is the origin of the illness. If you can face the origin, you can see the source, you can see the end of the thing, and you can see its source. Because its source is where it ends, because its source is where it starts. And seeing the end of suffering coexists with seeing the suffering. There's no meaning of the end of suffering without suffering. So the world at the end of suffering and the way of practice within the end of suffering coexists with the world of suffering and the origins of suffering. They live together. So we've got a world that has conditions such as suffering arises.

[49:58]

This world is not going to be annihilated. But we have a co-existing world where there is no sex, where the suffering has ended, and where there's a way of living which is in accord with the end of suffering. And these two worlds are together. And they're both possible for us. And if we should happen to move, in a sense, from the world of suffering to the world of freedom from suffering, if we really understand the world of freedom from suffering, we naturally don't cut off our relationship with the world. So the Buddhas live fully in keeping their eye on the world of suffering, is seeing the potential of the world of suffering, even while seeing that the potential of the world of suffering has not yet been fully realized.

[51:02]

They're not exactly happy about the suffering. They're very happy about that there is a possibility to end suffering, and that there is a way that there is a possibility of living, and that there is a practice, it is the end, and they're happy that they can bring the teaching about that to the world of suffering. They're happy about that. They're happy to help beings. They're not happy that beings are suffering, but they're happy to meet the beings that are suffering, because that's the life of Buddha, is communicating to their suffering. So, it is possible, according to this, if you think about it, it would be possible that the Buddha work would finally run out of work. The Buddha work became more and more successful that there wouldn't be any need for Buddhas anymore. And there wouldn't be any conditions for the arising suffering anymore.

[52:08]

They would sort of like, it would all be like if they'd sewn up. The whole enlightening process would be all sewn up. There'd be no more work for Buddhas. Better indicate that. because we still have Al Gore. George Bush. So we know we're not done yet. So that's not the problem. The problem is not that there aren't some ignorant people who are suffering to help. The problem is that some people, rather than being worried that the Buddhists are going to run out of work, and that Buddhists are going to run out of work, that some people are actually worried that Buddhists have too much work. and we're not working fast enough. This perspective is the perspective that the Buddhas are here to help us with. The Buddhas can see that it's a lot of work, but they're not calculating how much... they're not attached to the calculation, although they can see the calculation.

[53:17]

They're not involved in calculating how hard it's going to be to save the world. If they did get involved in the calculation, they might think of quick. Because it would be very hard. And you get sick when you see how hard it would be. But if you don't think about it and just go to work, that's quite wonderful. Have you noticed? Have you ever gone to work and it really works? It's nice. If you think about how much more you have to do, you get sick. And thinking about how much more you have to do is not to work. That's the stuff which I'm supposed to fight or get involved with. Just let it go. Let go. Oh, somebody calculated how much it can be. And then, of course, people get into that disgusting topic of rebirth. How many lives can it take you to save the world? You know, don't think about it. You'll just get sick. Okay? Now, I see...

[54:19]

It needs hand raised if I appreciate it, but I would like to know that some people haven't asked any questions yet, and I'd like to ask them to ask some questions in the next three seconds. Some people have not yet asked the question. You are, yeah. You are? You are? Yeah, I'll call on the people who haven't. I appreciate the people who have magnified questions. That's great. You're the best, too. But I just want to encourage these, you know, whatever, these quiet people to come forward. And here comes one now. It's Judy Lennon from Santa Barbara. Yeah, so if you think about that, you might think, this is a big job.

[55:43]

But again, the Buddha is not trying to move the, what do you call it, the Muslims over into the Buddhist camp. The Buddha is not trying to do that. The Buddha is trying to help the Muslims look at what it's like to be a Muslim. Won't they always suffer if they believe they're separate? Yes. And Buddhists, so-called card-carrying Buddhists, if they think they're separate from Muslims, they'll always suffer too. Card-carrying Buddhists who think they're separate from Al Gore will suffer too. Anybody, whenever you think you're separate from something, anything, not other people, other religions, or just simply what you're looking at, if you believe that What you're seeing out there is separate from you. That is the root of the cycle.

[56:49]

And if you see how that works, if you see how it works, you stop believing in it. You're no longer fooled by your sense and ignorant. So, you know, I'll go more into more detail about ignorance later, but basically, One of the fundamental types of ignorance is the misconception that subject and object are different. Subject and object are different, but they're inseparable, and they're not different in being. They're part of the same thing. They're really one. But they're not quite exactly the same because objects don't have objects. So like, you know, you can know a bell, be aware of a bell, but the bell is not aware of the cushion that's sitting. But there's no bell aside from the awareness, and there's no awareness of the bell aside from the bell.

[58:00]

They're one being. We think they're two. We think it has a life out there on its own. We think if we stop thinking about it, it will still be there. Don't you? No, no, no, no, no. That's called, that kind of ignorance is a source of suffering. If you think that some person, that some evil person could be out there after you stop thinking that there's an evil person out there, there's no such thing. And also you're not over here if they go away. They're not two different beings, they're one being, although they're different. They're not exactly the same, but they're not separate. We think that they're separate. That's one of the key ingredients in our ignorance. Then our dispositions arise based upon that ignorance. And then if we hold on to those dispositions, we can't see that our ignorance is ignorant.

[59:00]

If we give up the dispositions, we can see that it doesn't make sense. And I can talk to you about it. I can explain to you that I just did a little bit there. But you can actually see it when you release your disposition, when you let go of your meditation. Then you can enter into the meditation where you have to see that it's nonsense, that what you're aware of, other than you. It's just a misconception. And that misconception is available any time you need it, shelter. You don't have to grasp it, hold on to it, and ruin your life with it, and ruin other people's life with it. But since everybody's grasping it, you kind of tell each other, yeah, it's okay, let's all do it together, you know, stick to one. So the Buddha's teaching is to reverse this universal misconception. but not reverse it like getting rid of it, but reverse it by looking at it.

[60:02]

So Christians have it, Jews have it, atheists have it, agnostics have it, all beings have it. It's a normal, innate ignorance. As long as people don't think through that ignorance and seek to understand the conditions of that ignorance, it isn't what people are, and there will be questions. It depends on how you believe in God. If you believe in God, as thinking that God is another variety, and why you believe in God, you hold the view that's accepted from Gideon language. Then the way you believe in God will be affected by that ignorance. So if you believe in God, you'll be an uncle of ignorance, so you'll be miserable. But it would be possible to believe in God, the type of belief you have in God,

[61:03]

is that what you think God is, is that God is to see through the significance of the difference between any of man and him does. If that's too much I believe in him does. That's almost what? That's almost mysticism? Call it whatever you want. Almost mysticism. This is a new religion. Almost mysticism. I like it. I think it's a good one. You can have a workshop on almost mysticism. Would you come? Would you go? Okay, so now I have to give you dinner. You may not want it, but it's I'm offering it.

[62:07]

Can you believe it's dinner time? That's the world you're in. It's dinner time at Nottingham. So would you please come back here at seven o'clock? Thank you. K. Roberts has a photograph collection here of a tiny trip. If you'd like to see a tiny trip here, you can look at it after this. So we saw the moon and directed the poem.

[63:10]

And I thought that the poem was unpredictable. When something happens, even a loud sound, There's also a silence there. And I think there is some anything to run away from your silence. The silence, when that sound happens, your silence is no comment. Before you say anything about whatever happens, nothing is said. Or, you know, something was said when it happened. Before the next thing happens, nothing is said. Does that make sense?

[64:17]

No? Nothing really happens unless you say something. Whatever happens, it is required that you contribute your two cents. I say that. What do you think? In other words, everything that happens requires that your mind compute something there too. You have to put something into it, otherwise nothing happens. Anything can happen anytime, but not anything happens anytime. The only things that happen are things that you can participate with to some extent by making some wisecrats. And since you can widespread things are happening quite frequently. Right after you make your contribution together with what's possible and something happens, then there's a silence.

[65:18]

But we don't usually tolerate that. We usually come rushing in there and make another comment. If we can't make something else happen, then we can comment. Don't like or leave it alone. We call it this again, using it alone and letting it be without bringing in our commentarial equipment before something else can happen. Or bringing our commentarial equipment in so that what happens is the commentary. Anything anyway, get something else happen as soon as possible and not necessarily wait until the universe gives us a chance to have something happen. That rush, close that space and so on. So I think the first part of that poem is quite apropos.

[66:24]

Because if your whole life has been trying to run away from the silence, a frantic rushing away, a frantic rushing from the silence. So, that's what The second part is, which is usually the situation that the speechless flow moment comes out now. In other words, the usual situation is that wholeness, which is not announcing itself as wholeness, it's presenting itself to you. But since we're running away from the silence, we don't see the moon quietly presenting itself.

[67:25]

You don't have to make the moon. You don't have to even go look at the moon. All we need to do is stop running away from the silence that occurs whenever anything happens. When the sound is done, when the sound is complete, there's silence otherwise, the sound hasn't happened yet. Once this happens, it's over, there's silence. So if we can train our attention, we just know that, we settle down with the sound, we settle down with the silence that followed it, and we're there with mood. Another poem, similar, is by the Japanese Buddhist priest, Sai Healer.

[68:30]

It goes... This leaping... Tumble down. Rotten. Stick. Cut. Tumble down. Rotten. Stick. Grass. Cut. Left opening for the moon. Now I gave that. All the while, it was reflected in the peardrass falling on the ceiling. I want to tell you a story, and this story may not be told correctly.

[70:02]

It was told me by one of the people in this group. But I'm going to tell it maybe incorrectly, if I may. And then if you want to, I would be happy for it to be corrected. The story goes like this. Once there was a woman. And this woman studied medicine thoroughly and learned how to be a doctor. And while she was studying, she did a lot of studying by herself. She had teachers and fellow students, but she spent a lot of time learning mathematics and science and becoming trained and not having a tremendous amount of contact, deep contact with people. But she worked with her studies and herself and learned the skills of being back.

[71:07]

Then, when she became skilled with a doctor, at some point she found herself in Africa, places like that, administering people who had cholera and things like that. In these situations like that, which we've heard about, with long lines of patients waiting to see her, and her giving them negative. And she was no longer feeling alone. She was trained in Ohlone's, and her training then gave it possible for her to be really, really gave the people in a meaningful way. The most difficult thing for her is

[72:19]

with the small pocket people. So, we used to be traveling, and as you ever worked with travelers, you know, they don't have time for small pocket. You know, they're like getting these prices for you, and getting these times for you, and flights for you, and they're connecting for you. You know, you've got the computers going, telephones going all over the place, looking back to you, blah, blah, blah. It's like, really, it's doing a slow. And you like that, going, that they're still on the ball. There's no kind of, there's almost no time for shit that, oh, you're going for Hawaii, well, isn't that nice? Now they just say, what, you know, you've got these hotels, blah, blah, blah, I get these deals, blah, blah, blah. It's not smallpox, we like that. Now she works with people that have Alzheimer's and people that have dementia. And there's no smallpox there either. We like. The next phase of her practice, though, is to tell you how to eat smallpox.

[73:23]

To talk to healthy people about how the 49ers visit. This is beyond her at this time, but this is where she's headed. Anyway, the doctor I was talking about found the work very meaningful. However, she also realized that one person can only serve 8 million people or whatever. Really what she should do is train other people who don't have to be doctors. could do a lot of what she does. She said 80% of what she does other people could do. So then she trained other people. So then there's hundreds or thousands of people who are doing what most of what she was doing. So more for now, 80 million, 800 million people are reached by the medicine. But she doesn't get to be there putting the medicine into the body of the person who looked at her and viewed her and

[74:26]

at this group meeting. You have to move up in the organization to organize the training of many people so that not people can reach, but to move farther and farther from the direct and fictional interaction. And then a strange thing happens, and this is getting a little complicated, I know, but a strange thing happens that as you get higher and higher in the organization of training people to help people, people perceive you like more and more powerful because you have, you know, finding millions of people working in business or even billions that you're servicing. Then you're at the top of a huge organization and people think you're trying to maybe kind of get more and more powerful and maybe become, like, Secretary of the UN or something and get the Nobel Peace Prize and so blah blah, right? So then you realize, well, I keep on that track and you're going to have political problems, now I'm really going to get away from this.

[75:34]

And then you come down from there. Come down from the realm of Bill Clinton and George Bush. And you find yourself in a middle zone. And so now she's in a middle zone where she's not in charge of the UN and having of having a political struggle. And she's not bound with the direct contact. So she's alone again. And I felt like she was alone again the way she was when she was a medical student. And I feel like now there's a whole new type of training that you have to go into. And I thought it was a little bit like a mother who has many, many children, and now they've all left home. She had many years of being very engaged.

[76:36]

Now they're all gone. She feels like she's alone again. Now we study how to deal with the loneliness. And not necessarily you could get trained, but the training was not to get away from this alone. Not to say the medicine was, but training at how to deal with being alone. Training at how to deal with silence. And when that training is complete, I predicted for her that a whole new realm of medicine will open. That it will be the medicine of how to help people face silence, illness, sickness. to be a whole new kind of doctor that may not be seen as medical, but it will be treating the illness of running away from reality.

[77:37]

So she's done many years of helping people the situation with the class to think of as medicine and she was so successful that she can't do that anymore you know the people who do her work would feel funny if she was standing next right what's our guru doing the same you know she can't go back there pretty difficult guys So she's been put to a new level, not necessarily higher, but a more spiritual level of work. And if she can train herself to deal with this material, then she'll have a whole new realm of teaching. And eventually, she'll get the same call in that too. It's what a Buddhist teacher gets. But after a while, you realize, well, I like working with these people, but I actually should be training the next generation because I can only be But if I train people, hundreds of times they reach.

[78:47]

Then you train your disciples and you're taught at a job. And that's enough. We have to deal with that. And then by dealing with that, you can keep there another life. So we need to be careful not to feel, not to turn away from our body, avoid the aloneness. To face the loneliness, facing the loneliness will make us more able, facing the violence, make us more able to engage, to be medical, to all beings, to be medicated for beings. And again, if you're successful at being medicated for beings after facing your violence, then, when it's successful, then you should start training in sight, and then do it in the new reality. because they won't let you mix in with them, because you're their teacher. You have to go someplace else, because they can't do their work with their teacher around, because they seem to all the time asking their teacher what to do.

[79:49]

But they shouldn't be asking their teacher what to do, they should get rid of them. You're not around to ask, so they have to figure it out themselves. You have to go away so they can grow up. You have to get out of this. So there you are, with no tools, with no tight, with no patience. You're all alone. I don't know how to handle it all. So in this way, you know, we take turns at the doctors and nurses and going beyond that and being whatever you want, and then maybe after that, go back to the doctor and nurse again. Or maybe not even doctors, just be in orderly, exchange bed plans. We'd have to keep moving on. And at every transition, not every transition, but at some point in the process, we'd have to face being alone. We'd have to face silence. And not, and not, and not, and bring noise in.

[80:56]

And when we open to our next job, when we see our next work, the moon comes, and silently shows the truth. Did I ruin your story? And in a way there were no peers, but there were sort of peers. It's just that he didn't want my feelings. He had peers. But they were not the period that she wanted. Because what they were, was that as she rose in this organization as a doctor, she actually started shifting from being a doctoress to being a faithful woman. You start as a doctor, and then you wind up being head of the World Health Organization.

[82:04]

By the way, the World Health Organization is also the act I'm in for Buddha. World honor. Who? So as you become more and more stillful at being a doctor and training other people to be a doctor and making procedures and manuals and programs for training people to doctors, you move into a higher and higher place among more and more people, you become more and higher and higher in the audience, increasing up with people who are not even necessarily doctors, but more maybe administrators or former governors of Texas. You start interacting with people who are your peers because you didn't think of it, but you have now become a politician, a state person. Now you're negotiating for a budget to fund programs that you think will save millions of lives. You're no longer like medicine.

[83:04]

You're working with funds and policy to uphold this. beautiful organization that you've been part of building from the from the from the mouth of the patient up from the skin of the suffering person up so now your peers are not necessarily doctors but they're your peers huh they're Buddhas all the way through but they may not be the Buddhas that you want to be with you may like being with the Buddhas the starving children you know So, you know, like, if I may tell one story, another story, Matt, one day she was taking care of a sick man, and she worked really hard to help him, but she couldn't save him, and he died. And then around the time he died, he got so tired from trying to help him, that she was sort of sitting, you know, on the haunches, and she fell over backwards with the pipe.

[84:10]

And when she woke up, The wife of the speech man was both doing breathing cathedrals for him and taking care of her, sending her to her. If he woke up and he thought he would have been tough. That's a kind of experience you have that you can relate to, right? It is like, this is what we call real content. Okay? That Buddhist wouldn't even accept. But there's Buddhists all the way from there up to the top, and then there's Buddhists in the political realm too, but you may not be up for that. You don't have to stay there though. If you're not ready to do a small talk about the 49ers, you don't have to. You can back away and try some other ways. And maybe what you need to do is move away from politics and then face the emptiness, face the silence, face the big, flat, open, and learn how to work with it and not run away from it.

[85:26]

And then maybe you'll find yourself ready to administer it. Then maybe you'll be up to do it. Eventually, bodhisattvas have to learn all skills. The ones in the bodhisattvas have to be faith people, politicians, doctors. You have to learn all the skills to meet all the people and bring the practice to everyone. But it may not be the time to do it in some ways, but understand that this is the postponement of the labor work. Any place you back away from, fine. You're going to have to be not looking into it, but eventually you have to be all things with all kinds of help. Hear it. Yeah.

[86:29]

Yeah. She doesn't have any work because her disciples are doing it all. Are there any peers left? Yeah, other obsolete people, but charity. They're kind of boring, you know, because they're kind of sitting around, well, you know, should we stay around or not? Lonely at the top. Well, it's not exactly lonely because you see all your students taking care of all these people or students, you know, but it's not much fun. But it's not that you're wrong. You're connected, but if not, you feel like, well, maybe I should trade it for you. So you tell stories of great teachers who, on purpose, their health is very mostly related. Here's the book, Ask the Buddha to Stay. When the Buddha's got zillions of disciples, in fact, people don't ask anyone. They say, well, we'd like to have to stay, but your disciples are good. If you see, you can go. The disciples are the only ones that are sent for them.

[87:31]

They should be beyond that. So they did your contact and you're not that sick. The food apart will be very sick. So I don't think, I don't think they should be long with the path. You just don't have a job anymore. They should not be so successful today. The unsuccessful people that are kind of lucky because they're like really interested in the barriers under their life. And oftentimes they'll be free in illness because they're interested in accomplishing your work. But people accomplish their work early and I'll say, I think they're all doing great. I don't have any more anybody to keep. And you say, well, can I come here? Can I keep some beginning waxes? Anyway, these people can kind of go. Quite fun time with the drug addicts. There's one other question that Sammy brought up, though, and that is, you're saying that at a certain point, we're working on certain procedures, you're really into control.

[88:58]

Like, there's such a thing as quality control, like if something's going on, you know, like, to watch some kind of process that's done exactly right, because it's so important to do it, to do it thoroughly. So there's a question now. when you're into, like, controlling the quality of something, or doing something thoroughly, whether that thoroughness can be integrated with releasing the default control. That's kind of the question, guys. You kind of have to look in detail, but Part of what I would suggest is that being really thorough about something helps you release control. You put it in thoroughness rather than control. Following through to the finest detail on something, being interested in every little aspect can be associated with and involved with the controller.

[90:10]

But it's also possible that being very, very thorough, when we get to the very, very thorough place, you get to the plate when you realize you can't do it. And you release. And maybe the result of the pearl attempting to it, and even getting to the point where the control is released, maybe you get the same result as if you look over in the control. And that's something that I get, you have to talk to people who are really thorough to see what they say at that point. But there is some precedent for this. If you talk to certain musicians and artists who train very much, very thoroughly at something, and you talk to them about when they actually and they learn all the details, gotta play it, keep on the piano, sing a song, or play a picture, and they get into the theory for it, and then just, and then something happens sometimes, if they let go of that, something more important happens than the complete technical, exact thing.

[91:28]

If they get to that point and then let go, A lot of them say they do. And what happens when they let go is what really reward is. But people who don't get to that place of discipline, when they let go, it's not necessarily letting go, but maybe it's inattentive or lazy. But when you're really disciplined, Then you made me feel confident to let go of the whole thing and forget about it. Forget about the music. I bring your attention to that. What do you think? Yes, there's that.

[92:35]

But I'm also talking about where you're dealing with something and you need it without filling in to avoid society. You don't distract yourself. You really need it. And then you see it. And because you see it, that brings on the next thing. And it leads to a very thorough way of dealing with some prophets. And that you keep disciplining yourself with that. And finally, you let go completely. You don't even know what you're doing. And the process takes over. And there's no longer any discipline or even thoroughness. You're so well trained. And the process takes over and you're there with it. And again, I think, like in movies, this often happens. People, like, they work real hard and they get to a place where they're not doing it anymore. It's a whole group that's doing it.

[93:37]

And sometimes they and the witnesses of it can tell when it trips from a bunch of people who are doing something. There's a whole concerted effort of the whole group taking over and moving things after you. It can also happen in one person. But it involves not only letting go, but also being very thorough. And not letting go, but not missing the next opportunity. And then not to be letting go and not like a follow to the train going into the experience. So there needs to be sometimes in order to train the mind to really let go, you need to develop continuity in some kind of strength. Because there's certain kinds of disturbances which you cannot identify in the moment except by the way the disturbance in the moment manifests is that you can't continue what you're doing.

[94:42]

There's a kind of instability in the situation that you don't see. The only way you see it is that you need track of what you're working on. And when you have continuity in what you're working on, that restability has been dropped away. So that's why sometimes all you're letting go, you also need continuity or stability in your effort. And so that's very important in this type of medication, is that not only do you meet what happens and relax, with it and let go. But then the next phase is in order to remove certain kinds of excitation and instability in the moment, which you cannot remove just in the moment, you need to extend it over time. Even though it's an illusion, you need to do that. And when you can do it, you realize that instability has been removed. If you need to extend it,

[95:44]

in the same gentleness and relinquishment that we practice in the moment.

[95:49]

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