The period of meditation which we just experienced was not recorded by this recording device, but it was kind of a slice of life. an example of practicing the way of the Buddhas. There was sitting still and listening to the cries and screams of children, probably unenlightened children, And there was listening.

[01:11]

And there was hearing of the cries. And there was some calmness in the middle of the screaming and crying and listening. then things seem to quiet down. But the practice goes on, whether the screams are loud or soft. It's not necessarily the way to go someplace just because it's noisy, and it's not really the way to go someplace that's not noisy.

[02:21]

However, sometimes in order to help people find the way, people gather in quiet places And sometimes in order to help people find the way, people gather in noisy places. Enlightenment is the silent bond between all beings. It's the silent bond between screaming children and serene, compassionate bodhisattvas who will listen and hear all the different cries.

[03:31]

Enlightenment isn't just the serene bodhisattvas. There is no serene bodhisattva aside from the crying children. And enlightenment is not the crying children, but it's not separate from the crying children or the serene auditors. The bond among all beings is light. And because all beings live in this light, all beings are also light. Because of the way that they are invisibly embraced and sustained by all others. and they invisibly, radiantly embrace and sustain all others.

[04:49]

This light is invisible, but it can be realized. We can become aware of it. No one, none, are aware of their own light. No one knows how we are embraced and sustained by all beings. No one knows how we embrace and sustain all beings, how we live in this silent bond with all beings. And this light is also called enlightenment and some people might say that it gently but urgently calls us.

[06:06]

It calls us silently and it calls us through the screams of all beings. It's calling us to wake up It calls us gently or not. It calls us urgently or not. But it calls. And it tells us about this. So, since we don't know this light, we need to tell and be told until it takes hold. And we need to tell our difficulty of telling and our difficulty of being told

[07:12]

All beings are light. All beings are enlightening. But not all beings are enlightened. But all the beings who are not enlightened are inseparable from those who are enlightened. and their inseparability is their light, is the light of the enlightened and the light of the unenlightened. Unenlightened beings, sometimes called human beings, but it also can be non-human beings who are not enlightened, who have a great light, who receive a great light and give off a great light, they have a mind which is available for close and careful examination.

[08:42]

And they have a mind which can hear teachings about this mind. For example, this is a mind which exists in coming and going, this human mind. It is a temporal manifestation of the enlightened mind and of the enlightening mind. It is a mind which arises and ceases. It is a mind of delusions. and greed and hatred. Or it is a mind which can manifest as three poisonous minds or three poisoned minds.

[09:49]

The poisonous mind of delusion, the poisonous mind of greed, and the poisonous mind of hatred. human minds can manifest in those ways. When these, when this deluded mind, when this arising and ceasing mind works in skillful ways, there's a story that when this limited, deluded mind works in skillful ways, it manifests heavenly experience.

[10:51]

When it works in angry ways, When it works skillfully and is angry, it manifests as what we call competitive deities. When it works skillfully and is poisoned by greed, it manifests as what we call the human realm. When it works unskillfully as delusion, it manifests as what we call the animal realm. When it's unskillful and poisoned by hatred, it manifests by what we call hell. When it's unskillful and is dominated by delusion, it manifests as what we call hungry ghosts.

[11:56]

Greed is... Greed is... Hungry ghosts, you're right. Greed is hungry ghosts. Delusion is animals. Right. Delusion is what? Delusion, unskillful delusion manifests in what we call the animal realm. Animal. Mm-hmm. All these realms, these six realms, which are the diluted, the poisoned mind acting skillfully and the poisoned mind acting unskillfully produces these six realms. All these realms are just one mind. All these realms embrace and sustain each other And embrace and sustain beings who are free of these realms too.

[13:06]

And that is the way that happens. The way that mind is happening altogether is enlightenment. And that's calling out. to all beings to receive it and show it. When our deluded mind, you could say just when our mind, but you could also say when our deluded arising mind is good or wholesome, we become stiffened and limited by the wholesome intentions of those minds.

[14:14]

And we become attached to the limited and limiting results of the good workings of this delusion mind. By becoming attached to the good results of our good intentions, we are blind to the light which is beyond good. When our mind, when our deluded, arising and ceasing mind is unwholesome, we become stiffened by unwholesome intentions. And the unwholesome intentions have unfortunate results. And because we're stiffened by that, we get pushed around by the unwholesome results and we don't see the light

[15:28]

which is beyond unskillfulness, and which is present with unskillfulness equally as with skillfulness. You can't win. I hear you breathing. Once again, although this deluded arising mind

[16:43]

even when it operates skillfully, still has good consequences. And because of the intention to be skillful, we are stiffened into attachment to the good results. Even so, this is just the one mind manifesting in time in a temporal form. And there is no original one mind separate from this stiffened mind which is blind to its inseparability with the mind that's not stiff. So this enlightenment or this one mind in which all beings are included and which is just all beings together, this mind includes all beings, this mind is a silent bond and it's also beyond.

[18:33]

It's beyond all the beings which it includes. And it's not beyond like something else. It's beyond without being something else. Because it's beyond without being separate. The awareness of this mind, the celebration and appreciation of this mind is the practice of self-fulfilling awareness, is this awareness, which completely includes all kinds of inattentions to this light. listening to the screams of the world, where's the place that's not trying to get anything?

[20:09]

Where's the bond between the listener and the screamer, the silent bond in the midst of the screaming? Who's taking care of that bond? Everybody is. The screamer is taking care of the bond with the bodhisattva. And the bodhisattva is taking care of the bond with the screamer. The screamer does not know this and the bodhisattva does not know this. And yet the bodhisattva is not stiffened by anything and not afraid of all the different types of stiffening.

[21:35]

which it is embraced by and sustained by and which it embraces and sustains and offers instruction to those who are stiff about how to become aware of the stiffness in a relaxed way and learn to transcend the duality of stiff and relaxed. When they're screaming, it's hard to say.

[22:45]

Windless, waveless, there in the midnight water, an abandoned boat, swamped in moonlight. It's hard to say that and be heard without screaming it. And if it's screamed... it may be hard for people to hear it, because the screaming may sound like a big wind or a big wave, a big, powerful, sound wave. So when there was screaming, I didn't say it. But then there wasn't screaming, and I did. and you could hear it. But the windless and waveless was there before I talked in the screaming.

[23:53]

And the abandoned boat was swamped in moonlight and still is. or I should say, is again and again. Now the sound waves are building again. Surf's up. We must be told and retold until this takes hold.

[25:19]

Big waves are coming. We need to train, otherwise we may not be able to understand the waveless in the tidal wave. Any feedback? I invite you to come up here, yeah.

[26:39]

You accepted the invitation? You're welcome. Do you feel welcome? Would you like to say something more? I'm listening. Okay. Are you listening? Yeah, they're listening. When they're screaming, you can't hear. You can't. The screaming person can't hear me about the windless wave?

[27:53]

What was that piece? Well, when the children were screaming, I didn't try to say windless, waveless. I was thinking windless, waveless, but I thought if I say it, people won't hear me say those words, so... I don't want to frustrate people by saying something that they can't hear. They've got enough frustration with what they can hear. Or maybe not enough frustration. But anyway, I didn't think people needed me to try to say anything to them. And for me to scream above it, I wasn't in the mood to scream above the screams. with a windlass and a waveless at that volume. And if I didn't do it, I didn't think people would hear me unless I screamed it. But then things became quiet, and then I said it.

[28:58]

And maybe you could hear me. So you just answered about here tonight, and I was extrapolating what you were talking about to a larger context. That's fine. But I can't tell if it extrapolates, or if that's what you meant, if it's extrapolatable. I don't know if I meant it, but it applies to the entire universe, within and beyond time. Can we look at one piece of it? I want to look at the screamer. Even screams are temporal things. They have a frequency in time, right? And a volume in time. You want to talk about the screamer?

[30:02]

Yeah. Go ahead. Here's what I made up that you might be saying that I came to check. Okay. I thought you might be saying that the screamer doesn't have a capacity or a use for or an ability to register the weightless wind until it's calm and then they can't. Is that what you were saying? No. I was saying... But I was saying that when, you know, I felt that the screamers were not hearing. However, once you, in a sense, when you're aware of this windless, waveless, you can be aware of it even when there's a tidal wave. Once you're aware of the silent bond, you're aware of it even when they're screaming.

[31:07]

And the enlightened beings are enlightened by that silent bond, so they're not caught by the delusion of the screaming. But those children, the way they were screaming didn't sound like they had already realized the silent bond and were screaming about the silent bond. I didn't hear them say, can't you hear it? To the other kids. They seemed to be trying to get security by screaming louder than anybody else. And that kind of thing is what they seem to be up to. Trying to grasp through screaming some safety in this world. They didn't sound like they had realized enlightenment. But once realized, you can scream like that.

[32:11]

But the effect is different, probably. It might have the effect of making all those who are screaming and listening wake up. and realize the quiet. But it's hard to do that with children, in other words, people who aren't ready. So the Buddha doesn't scream all the time, only when the people who are screaming are ready to hear. And the Buddha screams louder, maybe, so that they can hear the silence. Just like the, what do you call it, the mass murderer who was chasing the Buddha, you know, couldn't catch him. And he yelled at the Buddha, why can't I catch you? And Buddha says, because I've stopped. And he woke up. But not everybody's ready for that.

[33:20]

So then you just listen and enjoy the silent bond in the screaming. which sometimes is easier to enjoy than other times. Like Donald's grandson's visiting him now and when his grandson's singing and so on, he may be able to enjoy that, to hear the light of this embracing and sustaining between him and his grandson. He can hear it even while the little guy is making quite a bit of noise. Can we say the screamer is pain and suffering and delusion? Is that another way to refer to the screamer? Buddhists can scream too. The mind of delusion can scream skillfully and unskillfully.

[34:33]

When it screams skillfully, it has good results. When it screams unskillfully, it has bad results, unfortunate results. And the screaming is defined by the results. But this mind and the screaming, particularly the mind though, is not separate from the mind which can scream from beyond good and evil. But just that the awakened person isn't going to scream unless it's the right time. But sometimes it is the right time. And they won't also whisper unless it's the right time. And sometimes it is the right time. And they won't be silent unless it's the right time. And it's often the right time to be silent.

[35:35]

So Shakyamuni means the silent one of the Shakyas. He talked a lot, but mostly he was quiet. He talked a tremendous amount, but mostly he was quiet. Mostly that was the right thing to do. That was the way to help people and the way to listen to the light. To appreciate the easiest way is to appreciate windless, waveless is in silence. Once you learn that, then you can listen to the screams and hear it there too. I often tell people about these classes and I say, I'm not sure whether, I know they start out real noisy, but I'm not sure if they become quiet because we accept the noise and it becomes quiet, or whether in some kind of objective external sense they become quiet.

[37:32]

Tonight it seemed like it did become quieter, but And you say, well, it didn't become quiet just because we sat here and accepted it. Somebody else got the kids to shut up. They would have shut up around a little before eight, even if we weren't sitting up here. But it's, you know, it's, in a way, it's like, It's tough. It's a tough practice at the yoga room because of the noise. But it's, in a sense, it's like it's the bodhisattva practice. It's okay, again, to go to the mountains or to Green Gulch where it's really quiet. But in some sense, this is more the Buddha way.

[38:33]

of being in the middle of all the cries, and to find our place there in the middle of the cries, which we were doing. We were struggling to find our place, moment by moment. And the light was calling us and it continues to call us to wake up, to wake up to the light. Meditation.

[39:41]

Eyes up. Is it okay if I give these flowers away? Are they yours? As Dogen says, you know, you can give things away that don't belong to you, like the flowers on the hillside. You can look at the hillside, you know, and give those flowers away, even without even going up in the hills. Just say, I give these flowers. They don't have to belong to you. But is it okay if I give these flowers away? In listening to you tonight, what I was thinking or what I heard you saying

[40:54]

was when the light comes knocking, or when the tidal wave comes, or when we're sitting and practicing, that a lot of times we come with ideas. And sometimes these ideas we say, I wish it was more serene. Or maybe it's serene and you're on session and you wish it was louder with music or nail polish or whatever. And so what I heard you saying is to hear that, acknowledge that, but then if you can let that go, you can enter the silent bond. You can't take your idea of what good is or your idea of what bad is, your idea of wholesome or your idea of unwholesome with you.

[42:01]

It can be there and you can acknowledge it, but then to let it go and you can enter. Yeah. You don't want to banish anything. So tidal wave, when I say tidal wave, I mean, you know, probably the consequence of unwholesomeness. And then there's other waves which are really lovely and beautiful and we're very happy to meet them. But in both cases, the mind that is confronting them is prone to be stiff and not see that the light's coming with both of them.

[43:07]

Any more feedback? Yes? I want to take more steps so I can... Do you have your hand raised, Nancy? Come up here. Practice is the awareness of the light. What kind of awareness? Is it a deep mystical awareness? Is it a conceptual awareness? Is it a plain ordinary awareness? Is it an extraordinary awareness? I think you could say that it's an extraordinary awareness.

[44:25]

That would be all right. Because it is actually the light. It is the light. It is actually the bond among all ordinary consciousnesses. and also the bond among all the ordinary consciousnesses and all the extraordinary consciousnesses. It's the bond among all of them. That's the light, and that also could be called the one mind or the original mind. So it is a cognition, But it's not a cognition which knows about difference. It's a cognition which is free of discrimination. Among all the cognitions, all the discriminating cognitions, the way all the discriminating cognitions

[45:35]

are working together silently, and the light of that, together with how they're all working together with all enlightened beings, that's the light, that's the awareness. the self-fulfilling type of awareness, which is extraordinary. But extra doesn't mean separate. It's beyond but not separate. Just like my relationship with you is beyond me and beyond you, but it's not separate from us. And my relationship with you doesn't exclude our relationship with everybody else. And the way that you and I are related and the way our relationship supports everybody and everybody supports our relationship, that is the self-fulfilling awareness.

[46:37]

That's an awareness also. And that awareness fulfills the self, yourself and myself. That's the enjoyable, that's the enjoyable awareness in the world where we're bonded to all the beings who are blind to this and therefore suffering and stiff in relationship to good and its consequences and unskillfulness and its consequences. But enlightenment is also a cognition. Enlightenment is a cognition. It's light. and it is the bond, the silent bond, among all beings. So it's not somebody's, it's not one person's enlightened cognition. And yet, through practice, a person's cognitions, my cognition or your cognition, can be illuminated by the way our cognitions

[47:48]

are supporting and supported by all beings. And the way we support each other is another cognition, which is called enlightenment. But enlightenment is not just light, although it is light, it's a great light, it's also the relationship among all beings and the inseparability of all beings, it's also that. And that light calls us to awaken to our relationship with all beings. So it is an awareness. It is extraordinary. You can call it mystical if you want to, too. It's not ordinary, but again, it's not separate from ordinary. It's free of ordinary without being separate from it. May I ask one more question?

[48:51]

Yeah. Could you hear? Do you want to speak louder, John? A little bit. Yeah. Ask it out that way. I'll be able to hear you. We spoke a few days ago in another place about being closer, perhaps, to enlightenment in a state of vulnerability. Once you're vulnerable, you seem to be closer to enlightenment. Would that be a fair way of thinking? You seem to be, but you actually can't get closer to enlightenment. But when you're vulnerable, you feel like, or when you see other people who look vulnerable to you, and or tell you they feel vulnerable. When you see people like that and hear from people like that, you may feel that, and they may feel, you may feel, that they're closer to enlightenment.

[50:03]

But actually, our vulnerability to each other is also our light, which is another reason why we tend to be blind to the light because we tend to be blind, we want to be blind to our vulnerability. We kind of want to be blind sometimes to our vulnerability, which is similar to, we don't necessarily think we want to be blind to the light, But if we want to be blind to our vulnerability, then we blind ourselves to the light too. Or we may think, I don't mind the light. I don't want to be blind to the light.

[51:04]

But in fact, when you look at the light, you start to feel your vulnerability, and then you just want to turn away from the light. So this is part of our, the dynamic of our existence is that we wish to ignore the light because the light shows us that we're vulnerable to everybody and also shows us that everybody's vulnerable to us. We can hurt people, people can hurt us. That's part of vulnerable. But also if they can't hurt us, they can't help us. If we block them off so they can't hurt us, we block then we can't help them. If they can't hurt us, we can't help them. If they can't hurt us, they can't help us. So closing off the possibility of hurting each other closes off, closing off, you really can't close off the possibility of hurting each other, but ignoring and being deluded about the possibility of hurting each other means to ignore and block out, try to deny the way we're helping each other

[52:11]

But again, when you see somebody who is vulnerable, like when you see children and when they show their vulnerability, you see they look very brilliant to you. You see their light when you see their vulnerability. They, however, may be working very hard not to experience their vulnerability, so they don't see their light. They can barely stand their light, and the fact that they're having a hard time standing it, that they haven't learned how to toughen themselves to it yet, is their vulnerability, but they're trying to get over their vulnerability and get over their light. And yet they also love it, you know, intimations of immortality and childhood kind of thing. They're dancing right on the edge there, and so are we. That's the ongoing challenge is to open to the light, open to our relationship, open to that we can hurt each other and be hurt by each other, open to that we can be embarrassed, open to people seeing us as awkward and whatever.

[53:29]

Open, open, open to all that is opening to the light too, is opening to our relationships. And that's when you start to open, you're getting closer to the light. You're getting closer to, but you're not really closer, you're just getting closer to stop ignoring it. You're getting closer to waking up to it. And that kind of close, maybe. Thank you. You're welcome. Should I stay or leave? Whatever you like. Okay. Unlike Mahakasyapa, the Great One, I don't understand. Thank you. That was good. Maybe you answered some of my questions.

[54:34]

When we were so silent there for a while, I was just thinking how I spend so much time not wanting to be bonded to people. I mean, trying to avoid saying that I'm not you. I am separate from you. I don't like you. I don't like what you do. I wish you would do this. I wish you would do that. Constant, you know. And so I think of myself as the screamer, you know, that I'm always in my mind screaming, screaming. And I kind of think of that makes you become inflexible. And I thought that's what you meant by stiffen the mind. I don't know if that's what you meant. Well, yeah. Yes. And I thought I heard you say that you were going to give an instruction to relax the mind. Did you say that? I don't think I did say that. But I was giving instruction to relax the mind. to be bonded, the silent bond. Is that the instruction?

[55:37]

Everything I was doing tonight was instructions in relaxing your mind and opening your mind to this silent bond in which you live with all beings. Everything is offered for that for that meditation, including talking about minds which are closed to that. And then when I tell you about how those minds work, I'm telling you about how those minds work so that you'll realize that that sounds familiar. And then I tell you, after I tell you how those minds which are blind to the light, when I tell you about those and you say, oh yeah, I know those ones that are blind to the light, then I tell you those are not separate from the mind that's open to and not blind and absorbed in this light.

[56:42]

So if you have a mind which is resisting your bond with all beings, and resisting the radiance of the way you're related to people, if you have a mind which resists that, which fights that, which is afraid of that, which hates that or wants to grab that, if you have a mind like that, then I tell you that mind is not separate from the light. That mind is not separate from enlightenment. from the one mind which includes your mind when it's like that, and your mind however it is, and all other minds which are screaming or not screaming. The quiet ones, the screamers, the enlightened ones, the unenlightened ones, they're all together. And that is given as an instruction to relax into this light, to relax into your relationship with all beings, including that you have a mind which doesn't want to be close to someone and you relax into not wanting to be close to someone and then you relax into opening to closeness with them and opening to that you're already close to those you wish to be farther away from.

[58:00]

Everybody's already your close friend and you who do not want to be close friends with some people are already a close friend with all the people you don't want to be close to. But I didn't say I would succeed in you becoming relaxed. You look like it. You look like how Fran's supposed to look. And you look how she's supposed to look. I don't know it. So when things were quiet, I thought that was the all-time record in the yoga room for silence during discussion time.

[59:05]

That was a record. I think. I'm not sure, but I think it was. And then during the silent time, I thought that some of you were probably thinking something while you were quiet. One person wasn't thinking it. And one of the things I thought somebody might have thought was, I'm not getting anything right now. I didn't come here just to sit here and have him not say anything for this long. For a little while, it's okay. But maybe nobody thought that. It was magic. Well, you got something. Gary, that was magic. Any other feedback you'd like to offer?

[60:19]

You can... This is a temporal situation here. So have as much temporal as is appropriate. You can crawl. You don't have to stand way up there in the sky. You can just... Oh, there you go. Yeah, cool. Just like a baby. Thank you. There's quite a few more. I was sitting in silence and I felt like I was getting something.

[61:32]

And as I felt I was getting something, I noticed it disappearing. So there was the joy and then the greed and then disappearance and then the following and then the lack of following and then the return. experience of feeling like i was getting something right so in the average day or the non-average day are we basking in this abandoned boat swamped by light like from millisecond in the hour to millisecond to minute to without but because we're busy or I'm busy trying to be something or do something or whatever something it's not important compared with the thought of doing something important so we're there

[62:45]

I'm very close to it, or right in it, even when we're right in it, we're thinking of how unimportant it is to be in it. We might. Or we might think it's important to be in it. Either way. Uh-huh. We're always the abandoned boat. But the abandoned boat is swamped by light. that the abandoned boat is the one that's realized as swamped by light. But then we want to get a hold of the boat. And when you get a hold of the boat, it gets dark. The lights go off when the boat's not abandoned anymore. And we generally speaking think we have more important things than to be an abandoned boat. Most of the stuff we think we're supposed to do has to do with grasping things and discriminating.

[63:50]

So to go beyond these discriminations and not be caught by them, there is the abandoned boat. and is swamped in light. It's always being illuminated and it's always giving off light. This abandoned boat, which is swamped by moonlight, is also reflecting it off. The observer sees the boat brilliantly shining in the moonlight, but the light, the boat's also illuminating. It's being illuminated and illuminating. That's the situation all the time. But we have trouble abandoning the boat. So as you said, when you got it, you lose it. When you realize you lose it, then sometimes you think, well, maybe I won't get it anymore. Now that I've lost it, I don't have it. So when you realize you don't have it and you're okay with that, the door opens again.

[64:52]

But then if you try to get it, you lose it again. No matter what's happening, the light's there. But as soon as you look for it or grasp for it, It goes dark. Or it gets dim anyway. It's almost... You started using that word last week, but I have not heard you use it. Evil. Evil? Almost like evil. Did you speak up recently? I was saying the rep used the word evil, which I had not heard you use in the times that see you talk. And... It's not, you know, actually tonight also I was saying, I said unskillful instead of evil, but unskillful, evil, unwholesome, okay? And also skillful, good, wholesome, okay? Good intentions, evil intentions, okay? But both come from the deluded mind.

[65:55]

And when the deluded mind gets involved in skillful things, then it has these good results. But because of our delusion, we stiffen around those good results. When we do unskillful things or evil things, from delusion and greed and hatred, then we stiffen around the unfortunate results. And in both cases, whether you're doing good or evil, In both cases, you go blind to this light, to this silent bond, in both cases. That's the way I was using evil. But good is also coming from this deluded mind, this mind which arises and ceases, and this mind which is caught by arising and ceasing. But no matter how evil the mind, no matter how evil the intentions, that mind which has evil intention, that deluded mind which has evil intention of greed, hate and delusion, or a mind that has good intention of greed, hate and delusion, but let's stay with the evil one, it's never the slightest bit separate from this light.

[67:15]

It's never the slightest bit separate from the light and even from the realization of the light. is never separate the slightest bit from beings whose consciousnesses have been illuminated by this light. So unenlightened beings and enlightened beings are inseparable. The light is inseparable from all states of consciousness and all beings and also all non-living beings. So of course when we do unskillful things, that's coming from delusion. But even when we do skillful things, often it's coming with delusion. Now people who aren't deluded, they still can do skillful things, but they don't get stiffened around their good actions. Because when they do good, they don't see that good as separate from the evil. and they don't see their good karma as separate from bad karma, or they don't see their good karma as separate from those beings who are beyond karma, good and bad karma.

[68:29]

Therefore they do good without stiffening around it. Therefore they do good without being blinded to the light which is there when they do good. They don't do evil anymore, but they can see that the people who are doing evil are as radiant as those who are doing good and as radiant as those who are beyond good and evil in their understanding. But they don't do evil anymore. It's impossible for them. But they can see that other people think in such a way that they're living in the realm of where they're doing evil. And so they suffer and not only suffer but because of stiffening around their evil They're blind to the light which is right there, even in the evil. If you can see the light in the evildoers, in the axis of evil, you can lead those who are caught by evil into the light. And this isn't by telling yourself that the evil things you're doing aren't evil.

[69:35]

It's by catching yourself stiffened around good and evil then you can like relax around good and evil, be vulnerable to good and evil, and open to the light, which is unceasing, unstoppable. All you can do is get distracted from it and be afraid of it. Our vulnerability is unstoppable unceasing, all you can do is distract yourself from it. But it's also possible to open to it. And opening to vulnerability, which is always present, then you have a chance to open to this light, which is always present.

[70:39]

And then watch yourself trying to grab it. And then watch it go dim. And round and round you go until you get more and more skillful, until this light takes hold. The more you do it, there's another lesson, telling yourself and being told and retold until it takes hold. Until you more and more can tolerate living in this light and relaxing. with your good karma and finally getting over the other kind. Well, there's some more flowers up here if anybody else wants to come, but class is probably at the time when we usually say goodnight. Thanks for patiently enduring the silent illumination.

[71:41]

@Transcribed_v005
@Text_v005
@Score_92.18