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Blossoming Through Embraced Suffering

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RA-02072

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The talk explores the duality between self-maintenance and the desire for freedom from self-concern. It emphasizes the struggle to balance the routine concern of preserving one's physical and spiritual self with the aspiration to transcend selfishness. The discussion suggests that true freedom lies in embracing rather than avoiding suffering, utilizing relationships and mindful practices to reveal and release self-concern. The analogy of the lotus, which grows through muck to blossom, illustrates how embracing difficulties can lead to enlightenment.

  • Sandokai (The Merging of Difference and Unity): Explored in the context of the interplay between individuality (self-concern) and universality (selflessness). The text illustrates the concept that enlightenment requires transcending both duality and non-duality.

  • Guanyin: This figure is discussed to exemplify infinite compassion and the embracing of all suffering, highlighting the importance of resting and relaxation as a means to fully engage with the world of suffering and transcend self-concern.

  • Lotus Flower Symbolism: The lotus serves as a metaphor for the process of enlightenment, where the flower grows from the muck to blossom beautifully, symbolizing how embracing and working through suffering can lead to eventual freedom and enlightenment.

  • Meditation Practices: Mentioned in relation to escaping or confronting self-concern and the role of rest within these practices, exemplifying the essential balance needed for personal and spiritual growth.

AI Suggested Title: "Blossoming Through Embraced Suffering"

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Side: A
Speaker: Tenshin Reb Anderson
Possible Title: Sun Rev
Additional text: M

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Transcript: 

Sometimes it looks like we human beings are split into two main kinds of concern. On one side, we seem to be concerned with maintaining ourself, keeping ourselves kind of like together, and keeping ourself and our stuff together, like our body, our mind, our family, our house, our job, our yard, Like, I live up in a house up here above the parking lot, and I lived there for about 13 years.

[01:13]

And I worked on the garden, a garden around my house, many thousands of hours of work to take care of it. And now a Green Gulch construction crew came in and dug this huge trench through my yard. And, you know, they did a really beautiful job. a very lovely trench. So now I'm, you know, I'm concerned with that, right? My little yard's coming apart. It has a big wound in it. Plus I'm going to have, either I'm going to have to like you know, it's still going to have to deal with it, right? It's like this big mess that I have to, like, spend many more hours cleaning up after, even though they're doing a really nice job. So on one side we're concerned about those kinds of things.

[02:14]

And... And being concerned with such things is sometimes a great joy, but there's often considerable anxiety about it, like, you know, here they come to rip up my yard, or here they come to rip open my chest and mess with my heart or whatever, you know. So we have these various concerns about sort of taking care of the body and Like, oftentimes, can I get this body and mind through this day somehow, all the way to the end, and then I can go to sleep and get rested for the next day of trying to maintain this self and his stuff. So that world is, you know, again, it's lots of fun sometimes, and sometimes it's really... tiring and we wonder if we can go on with this maintenance of the self and yet somehow we kind of have to do it. I mean, you know, if you try not to do it then that's also a technique for doing it.

[03:22]

On the other side we have this, we have a kind of yearning to be free of concern with the self. And free of concern for the self. I mean, actual freedom, not just like, oh, I don't care about it anymore. You know, some kind of reactive, who cares about my yard? Who cares about my teeth? You know, who cares what I do? It doesn't really matter, blah, blah, blah. And then, oh, I care. Yeah, right. I changed my mind. I care. So to be free of all that, I think it's a big part of us. We want to be free, period, and in particular be free of all the little twists and turns and kinks and contractions and tensions and miseries of self-concern. We want to be free. We want to transcend the self completely. And not only that, but there's a rumor that it's possible that which kind of like makes us, well, maybe I'll give it a try.

[04:29]

So there's the two sides, two different kind of ways that we're certainly strongly committed to taking care of self or maintain self-maintenance. We're strongly concerned with that, even though we have all kinds of destructive habits around that. all kinds of reactivities which seem to contradict it, they're all part of the same program. Like, basically, it's commitment to self-maintenance and pouting about it. You know, or pretending, you know. Because it's so painful to be self-concerned, we often pretend that we're not. So we try apathy. denial and so on, to cope with how painful it is to be concerned with maintaining something which is changing all the time, which is inevitably going to disappear in a sense, or not totally disappear, but just deteriorate.

[05:35]

And then after it deteriorates, it doesn't just stop and just deteriorate. It then rises from the ashes again and starts over. So if it would just end once, but it doesn't. It just keeps coming back. Oh, it's so tiring. It's so hard. Give me a break, a real break. So we're really committed to that, and we're somewhat committed to this freedom thing. And I say somewhat, although a lot of us like the idea, and probably a lot of people come here because they like the idea and like to consider the possibility here about ways of becoming free. Today I'd like to talk about how it's not that simple to go the way of freedom, even though we kind of would like it. You know, I think some people might say, well, maybe we're just sort of like, you know, it just, we heard about the idea and people told us it's good, so we think it's good.

[06:44]

But I think actually, although the idea of freedom has not been around forever, I think even before the idea of freedom emerged, and I think one theory is that in the West, the idea of freedom emerged in Greece among women. That if you look in Western culture, there wasn't really an idea of freedom before that time. The idea of freedom did not emerge among the male citizens of Greece. They weren't so concerned about being free. The people that, it was the women, probably the slaves especially, the enslaved women who kind of like, they came up with the idea of freedom. Like, this would, we'd be good to be free. So now we got this idea. But I think it's deeper than just something that comes up. It just may be in the most terrible situations is where it's born, where we're sure, yes, I really do want to be free.

[07:47]

When things aren't so bad, you're not so sure. Got a nice house, you're healthy. I don't know if I want to be free of this. Not only am I healthy and everything's going fine, but I haven't even been worrying about it for a while. So I don't want to be free of this. So the idea was born, but I think it's deeper than just that historical event. There's something very moving about the whole thing of freedom for me. One day I was walking along Van Ness Avenue in San Francisco. And I don't remember if it's the same day as, well, I'll just say I was walking along the streets and I walked by one of those little newspaper boxes. And there was a newspaper in there and it had a big headline. All the way across the top of the newspaper it said, freedom.

[08:50]

I didn't even know what it was about, but I burst into tears. Just suddenly, you know, just to have the words slapped in my awareness on the street, it just was so deeply touching. And then I looked to see what was it about, and it was about the, it was about those Americans in Iran being released. Were they in captivity for a year or so? But the point is, it doesn't really matter whose freedom it is. It's always a very touching... You know, it just makes me... I just feel I can breathe when I hear that word. It's a possibility of a free breath. Even though I've been concerned with myself for a long time, maybe I could be free of it. What a wonderful possibility. Once again, on the side of maintaining ourselves and getting through the day, you know, let's just get through the day, okay?

[10:15]

Let's play it safe. Let's play it safe. You know, it may be a little painful, but let's not do anything to make it more painful. Right? Like, you know, I have no pain. I don't feel any more than I feel now. So I'll just stay in my room. And that way of sort of withdrawing from any situation that might be dangerous does seem to be safer. It's a little stuffy in the little room, but anyway it does seem kind of safe.

[11:20]

It's a little painful, but Not necessarily as painful as if I would walk out the door and meet somebody and tell the truth. Or really try to tell somebody what's going on with me and express what it's like to be self-concerned to somebody. That might be a That's dangerous. It not might be, it is dangerous. It won't necessarily be harmful, but there's a danger. So the path to freedom means come out of self-concern and bring your self-concern out in the open for yourself to see. Part of the way to get through the day is to not be too aware of how nauseating it is to be self-concerned.

[12:29]

You've got enough to get through the day and hold things together besides being aware of how difficult it is to hold things together. So in order to continue the holding things together trip, it might be often best to not bring out all the difficulties. that you're experiencing in holding things together. And how bad you feel and how petty you feel about having your main agenda today being, you know, getting just what you want at the restaurant. And I mean, you're actually like really concerned about that. And although you are concerned about that, and that's the way you are, To be aware of how you feel about that, to be aware that you actually go to a restaurant and then feel anxious about ordering what you voluntarily went in there to order. You didn't have to go into the restaurant in the first place, maybe.

[13:34]

But now here you are and you're really concerned that you get it just the way you want to because you're going to pay for it and so on. To get through that luncheon or whatever in fairly decent shape, it's probably a good idea for you not to like actually look carefully at how you feel. Otherwise, even if you get what you want, you might not be able to eat it very well. So let's just like, well, maybe not go to the restaurant then. And that's some way that I can get somebody to bring in exactly the food I need. But that way, although it's somewhat safer than actually going to the restaurant and actually becoming aware of how you feel to be concerned about what you're going to get, the way of getting it out there is the way of freedom. of going to the restaurant and realize it is quite an adventure actually because here's an opportunity for you to get to see how you're going to the restaurant and there's some self-concern there, a lot of self-concern maybe, tremendous self-concern.

[14:52]

Now before I go much further in this direction of the dangerous enterprise of becoming aware of our selfishness and our self-concern as the path to freedom from self-concern, I'd also like to mention another aspect of all this, which is a little bit I think maybe sometimes there's some confusion about certain meditation practices in relationship to this business of becoming free of self-concern and free of the anxiety about holding our life, our little self together. And that is, we sometimes practice in such a way that it looks like we're withdrawing and going into our room to play it safe.

[17:00]

Like we come out to a valley like this away from the city where it's kind of quiet. where we're not so much, where our self-maintenance program isn't being challenged by quite so much stimulation and change. And we can kind of like, in a sense, it looks like we could see it as retreating into our room, into a safe place. And when I see that way of seeing meditation, I have a couple of things I would like to express. One is that I told this story many times of a visit I made to a museum in Paris. It's called, it's a round museum. And it has lots of Asian art in it, and lots of Buddhist Asian art. And I think it was on the Chinese floor. I saw this statue.

[18:05]

of this being who we call guanyin in Chinese, which means observing the cries or observing the sounds. It means it's the mode of being where you're aware of the suffering of the world. This is the being of infinite compassion, who's not just listening to one cry, but listening and open to all cries. Somebody who's really out there in the world of self-concern and embracing it freely. A being who is free of self-concern and therefore not afraid of interacting with other beings and all that might come with that. somebody who's not afraid of her suffering, other people's suffering, who's not afraid of freedom from protecting yourself from pain.

[19:16]

Trying to protect ourself from pain is painful. Being free of protecting ourselves from pain is freedom from pain. Funny, huh? So I think it's good to be protected from pain. Don't you? Why not? Like, be protected. But I don't think that trying to protect myself from pain does protect me from pain. I haven't noticed that. What I notice protects me from pain is when I'm free of trying to protect myself from pain. Then if pain comes... It's pain. And that's it. And it's pain. And that's it. And it's pain and that's it. And it's just pain. That's it. That's all it is. It's pain. But I'm not miserable because I feel like, well, I'm in trouble here because I haven't succeeded in protecting myself from this pain.

[20:28]

And we can go on from there, right? blame myself, blame somebody else for this failure at protecting myself from pain. When I'm in pain, in fact, I have not succeeded, the world has not succeeded in protecting me from pain. That's what's happening. And this being of infinite compassion accepts that. She's not about protecting herself from pain. She's about joyfully embracing all pain. And simultaneously, by that unimpeded embracing of all suffering beings, this is freedom from pain. And she's totally happy and cool. Totally, I mean like, she's like cool. So you know, you look at her, she's like totally beautiful and relaxed and flowing all over the place, embracing all suffering beings. That's the usual way you see her. She often carries a vase, and out of the vase is a lotus.

[21:29]

This lotus means a beautiful flower blossoms by unhesitatingly, unmanipulatively, unselfishly, un-anythingly, and un-unly embracing whatever comes. This great blossom this great beauty blossoms from unobstructed willingness to embrace whatever comes, and in particular to embrace all suffering if it happens to come, and it does happen to come. All the suffering that there is is always coming right now. It's never any more than it is or any less than it is. It's always exactly what it is. And to embrace the reality of suffering completely, this great blossom of freedom comes from that embracing this mucky, muddy, trashy, painful situation, whatever it is.

[22:42]

So the lotus is chosen because the lotus grows out of the deepest, most polluted situations. And it's the purest, freest flower. One could talk quite a bit about how good lotuses are, but for now, I'd just like to emphasize what it takes to grow one. What it takes is to put the roots down into the whole muck and not say, well, I don't want to be in that part of the swamp. I don't want to be in that part of the sewer. Just like let those tendrils go out and embrace the whole thing. And this produces this fantastic flower. Okay. So that's what this being's usually into. Get the picture? Here she is. She's got this flower in the vase, which symbolizes her way of being. She's a flower too. She actually has released, released, she's released the distinction between her suffering and other sufferings.

[23:47]

There still is a distinction. She can tell, you know, that's your finger, this is my finger, your finger's bleeding, mine's, you know, got arthritis or whatever. I can tell, I can remember, but the distinction between them has been released. So there's no partitions in the world, just embracing. This is the being, okay? But in this statue that I saw of her, she wasn't standing up holding this vase and the flower. She was sitting cross-legged in a cave, and next to her on one shelf was the vase, and on the other shelf was the flower. And her hands were in this mudra that we make by placing our left hand in the palm of our right hand, and bringing our tips of our thumbs together and placing it against our abdomen. And in this posture, she was sitting.

[24:48]

She was resting. She was relaxing. She wasn't exactly taking a break from her work. because it's her nature to embrace the suffering of the world. But she was emphasizing in this sculpture the fact that part of embracing the suffering of the world is that we rest. Rest. And relaxation is part of this totally embracing everything. In other words, if you're tense, you're not going to do that. If you get tense and you stress yourself and you don't rest in the midst of this suffering, then you withdraw your tentacles back into your room because it's too much.

[25:56]

You're getting stressed. You're getting burned out. You've got to like curl up in a ball and save yourself. So you're back in your room, which seems safe, and it is kind of safe, except that now you're back in your room scared to leave. and scared whether maybe I won't even survive in this room. Maybe the walls will collapse. Maybe they'll come and drag me out. It's not really the end of suffering. It's the end of being overwhelmed because you weren't resting in the sewer. You weren't resting in the suffering. So we see pictures of this bodhisattva like freely flowing in the world of suffering, blossoming all over the place by this embrace of all beings. But also that statue reminds us that part of the practice of embracing all suffering, part of the practice of becoming aware of your own selfishness is the practice of resting.

[26:57]

It's a kind of withdrawal. But it's not really a withdrawal from relationships. It's a withdrawal from tension and grasping. It's taking a break from clinging, which is relaxing. And with that practice becoming more and more all-pervading of the practice of coming out of your room, of bringing our selfishness out in front where we can see it, of entering into dangerous relationships. And the dangerous thing about them is that in relationships we start to notice how selfish we are. But the relationships, we need relationships to help us see our selfishness. And we need to see our selfishness in order to become free of it. But those are dangerous because as we enter into a relationship and we start to see our selfishness, we often think that the relationship

[28:00]

is the problem, or the person is the problem, the other person. Because meeting the other person makes us aware of our self-concern and becoming aware of our self-concern, we feel more pain than we did when we didn't notice it. Temporarily, we feel more pain, more embarrassment, more ashamed of our pettiness. But if we keep our pettiness hidden, it eats us from the inside out, it destroys us in the dark. But out in the front, our pettiness is the door we enter into, freedom from pettiness. But it's dangerous because when you see your own pettiness or get a glimpse of it, sometimes the way you get a glimpse of it is by seeing another person you think they're the petty one.

[29:02]

And you're intolerant of it, just like you had been intolerant of your own pettiness. That's why you kept your own pettiness locked up. But if you come out in a relationship, you see all these selfish people, which are actually helping you become free of your own selfishness. They're all these selfish people. Every selfish person you meet is actually coming to you and saying, really, Are you ready to let go of your self-concern? Is it time? Doesn't look like it. Looks like you don't want to now. You're all tangled up there, you selfish critter. So that's a very dangerous situation, right? They're poking at you. Poking, poking, poking. And you're getting irritated. And you're aware of it and barely, but you do know that they're doing something wrong. You're very aware of that.

[30:06]

And so then you might, this is dangerous. So then at this time, what are you going to do? You can get out of there, go back in your room and, you know, or you can rest. You can rest and rest and rest. You can let go of your idea of what's going on. Like, for example, this person is a problem, or relationships aren't worth it, or it's just too dangerous out here. It hurts too much. I'm going to go into a safer place. And that's slightly different from resting right on the spot, or even saying, hey, I got to go rest. It's not that you're too dangerous, it's that I need to rest so that I can come back to meet you wholeheartedly.

[31:07]

And I'm just like, I just got, I feel wounded, and it seems like you wounded me, but really, I think maybe I got wounded by my self-concern. But still I feel wounded, so I gotta go rest for a little while. And after I rest, I'll come back and play. But I'm not actually resting like withdrawing from relationship. I'm resting by withdrawing from my self-concern for a little bit to calm down, and then I want to come back and look at it again. So in fact, most of us do need this meditation, this resting meditation, either to do right at the time of relationship or you know, interwoven with relationship. And even when we're in our safe room, supposedly safe, if we rest, when we feel rested right in the room where we're hiding from our self-concern, the self-concern comes out of hiding when we're resting, because

[32:19]

our relaxation and ease and resting releases the blockage to seeing our selfishness. So even when you're perhaps in a meditation retreat, which you started as a way to get away from relationships, as you actually relax and open through that relaxation, the very things you try to run away from start to emerge. And then you can work with them even without going out and interacting. But the full test and development of freedom requires actually dramatically, interpersonally enacting the freedom. I don't know if there's anything else about that.

[33:56]

Well, there are a few things like... So... Yeah, I think I kind of already said it, but just to say it again, the basic thing here is that... in order to become free of this life of self-protection, we have to express ourself. And we have to express our impulse to self-protection. Which means that, I mean, you have to say, I mean, you have to say, what's going on. Like, if you feel protective, you have to sort of say, I feel protective, to express that self, which feels so protective.

[35:01]

You have to say it. You have to say it so you hear it. And in order to fully hear it, you have to say it to somebody else, too. You can say it to yourself, but nobody around. That's good. And then you say it to somebody else, and that helps you hear it more fully. But even saying to yourself is a little bit dangerous, so we're a little bit afraid to say it even to ourself, a little bit afraid, or maybe very afraid to say it to ourself, to admit what we selfishly want, or that we want something selfishly. It's maybe dangerous to admit that to ourselves. We have anxiety about admitting that to ourselves, and then we have perhaps additional anxiety about admitting it to others. But I think it's necessary to admit it to others and to self in order to fully get it out there and get it fully illuminated.

[36:03]

And again I would say that in order to fully say it to myself, in order to fully say it to you and show it to you, in order to facilitate fully showing my selfishness to myself and fully showing my selfishness to you, I'm gonna be able to do that more fully if I'm relaxed. If I'm relaxed and at ease and rested, it's gonna be easier for me to admit clearly my self-concern and clearly my selfishness. Even if you're willing to admit it a little, or even if you're willing to admit it, but if you're tense, you tend to overestimate it or underestimate it. It gets distorted. It isn't the real thing. But if you're relaxed and at ease, you can put it out just like it is. Just say, I'm selfish in this way. And it's painful to be selfish in this way.

[37:12]

And this is the way I am selfish. This is my own particular variety of pain. And I also feel anxiety about telling you, but I'm relaxed enough to get nice and cozy with you and my anxiety and my selfishness. And now I see it, and now I don't. Or rather, now I see it, and now I see that it's not real. It's all based on an illusion, a human illusion, that there's such a thing as a separate self that has to be taken care of. Really. There really is, there really is the illusion. That's for sure. There is actually an illusion. It's true that there's an illusion, but it also is true that it is an illusion. We have the illusion that the self's taking care of the self.

[38:14]

The self's taking care of the body and the yard and the family for the self. And that realm doesn't work out very well for us selves. Someone said to me a little while ago, she said, she said, you know, I was talking yesterday about, you know, two or many and one, many and one. So there's a world where we're all one and there's a world where we're all two or many. And this person said, she said, she says, I hate many. I don't like many. I don't like two. I don't like the separation of two. I hate it.

[39:16]

I like one. And I said, saying thank you to two, really thank you to two, is the gate to one. Thank you to many. Thank you to separation, which is painful. Thank you to separation, which is painful. Thank you. really not hating the world of two, the world of self and other, the world of selfishness, not hating the world of selfishness, saying thank you to the world of selfishness. Thank you to two is the gate to the world of one, the world of selflessness. But thank you means really thank you. I mean like really, you really relax with two. You really relax with separation. You really settle with it and rest in it. And then you can say, thank you.

[40:17]

Thank you. Thank you. Thank you, separation and pain, for encouraging me, for showing me that I need to rest. And so now I'm resting and now there's releasing of the two-ness and entry into non-oneness or selflessness. But there's this big step between being in two, being in separation and being in that pain and trying to manage that pain and letting go of managing the pain and moving into opening to the pain. Letting go of managing separation and maintaining the self by managing the separation and opening to the separation and the pain and the anxiety.

[41:33]

and relaxing with it, resting with it, releasing with it, letting go in it. Saying thank you very much to the world of two, the world of separation, the world of self-concern. And in that thank, that restful, easy thank you, we open to the world of selflessness. But we say, we have this text which we call, it's called Sandokai or the merging of one and many. The merging or the interplay, the non-duality of one and many. And it says in there that merging with principle is still not enlightenment. And the principle is selflessness.

[42:40]

Everything really is selfless. That's the principle. But the phenomena is that things seem to be many. But even if you rest and open to your suffering, and relax and be at ease with the world of two. And thus the door of oneness opens and you meet the principle of selflessness. That's still not enlightenment. Because it's possible to not rest in oneness. And rest in oneness means Relaxing in oneness means you let go of oneness. Just like you let go of two-ness, you let go of separation, you let go of self-concern, you let go of fear of the other by accepting fear of the other, separation.

[43:55]

we also need to let go of oneness, of selflessness. We need to let go of freedom from self-concern. But the nice thing about self-concern is that it's all the time encouraging us to let go of it, because it encourages us by hurting, But oneness doesn't encourage us to let go of it. So even if we could get to oneness, before we go there, we have to learn non-attachment in the realm of self-concern. We need to get good at non-attaching so that when we become free of self-concern, we won't attach to the freedom from self-concern, which means we're right back here again in self-concern, joyfully plunging back into the sewer of suffering and letting the lotuses blossom, which are, again, freedom from suffering and then not attaching to freedom from suffering.

[45:20]

And round and round we go. In the mud, lotuses blossoming and the lotuses then, after they blossom, they drop their petals and this wonderful fruit's exposed and it gets so heavy that it sinks down back into the mud. The fruit of this flower of freedom from suffering is that the freedom goes right back down into the muck, the wet, moist muck. And in that fruit, that freedom from self-concern swells. A pressure builds up in the fruit. And then finally the pressure builds up so much that the fruit explodes.

[46:30]

And when it explodes it flies up out of the muck into the air and casts its seeds all over the pond and new lotuses are grown. They go into the muck. They spread their little roots. They grow up. They transcend the muck. they blossom, they drop their petals, and they go back into the muck. So lotuses forever. But lotuses know how to rest. They're always resting as they do this wonderful work of embracing suffering, embracing self-concern, opening to self-concern in a relaxed, restful way. growing up out of it, blossoming in freedom, and then plunging back in, always resting, which means always releasing attachment, letting go of everything, especially letting go of what you think is true and what you think is right.

[47:45]

And letting go of your self-concerns, which you are allowing to come out in the open and see them and release them. But again, if they don't come out in the open, they don't get released. You don't release them in the dark back there because you don't know where to release. But when they're out in front, you know specifically where you're holding. And if you see where you're holding, just seeing where you're holding, there's release. That's the hard part. So the hard part is getting into this world, being happy little lotus seeds, little Buddha seeds, in the suffering, relaxing and sending in the roots into the muck, embracing the muck. And getting so good at embracing the muck and releasing and relaxing that even When the blossom happens, this will not be a blossom which sits up there with those beautiful white petals or blue petals or red petals.

[49:00]

It doesn't sit up there forever. It lets go of its flower. Enlightenment always goes beyond enlightenment. So there's three things. One is self-concern, holding on to our thing. The other is we wish to be free of self-concern and blossom in freedom. But then there's even a freedom of letting go of freedom, dropping the pedals, going beyond Buddha and going back again and making new seeds for new Buddhas and new lotuses. So we need to take care of ourselves, though, and rest in order to go through this wonderful cycle. If we tense up, it doesn't stop it forever. It just impedes it.

[50:02]

If we cling, it just impedes it. And again, how do you get your clinging out in public? That's what we have, you know, it's part of what we're trying to do here is get your clinging out in public. Get my clinging out in public so we can see it, say thank you, and be released. So we can see it and notice if we're tense and relax and release. So we can see it and notice if we're clinging and notice the clinging and relax and release. And this way we grow. Okay? That's clear, right? But it's scary. If it's not scary, you're probably still in your room. And if you're scared to come out of your room, I just say, well, try to rest. If you rest, eventually you'll want to come out and play. So please rest.

[51:05]

Take good care of yourself so that you can come out and jump in the swamp.

[51:10]

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