In question, I'm just calling the object of the content of the object of that, which in the standard as an object, prior to its full realization, the object of it. In this question, I'll need antibiotics to write out of the object. So the The thing is, what I hope you will get a sense of your practice will be how you can see that the vagabonds are left inherent in existence, that you will actually be able to see this. And thereby being released from all suffering and distressed pain in the calm, all the suffering that fits in compassion. And this is their part.

[01:02]

When I think of talking about this, I feel I'm standing with you at the edge of the great ocean. We walk into the ocean. A little ways, our feet are wet. And I wanted to tell you that this is a big ocean. And I could keep walking out into it, and I hope you come with it. But don't expect that we'll be able to cover the whole ocean in a strange boxes. It could be all you do it. You could come back and dry our feet off. You go home and rest and I'm back again. By coming back, two minutes ago she had gone, and getting retreated a little bit back in. Sometimes it was just four months ago. The place that was involved in the whole of the convention. and discernment of the process of the political arising of the self and the independence of all the elements.

[02:46]

That's what the trial in psychology is taught. So I'd like to tell you now and I'll go over it again about two kinds of cells. One kind is called number one. The other guy is called number two. Number one is the selflessness of the person.

[03:51]

The selflessness of the personality. It's actually called purgalap. Hukala Nairaki. Hukala Nairaki. Hukala Nairaki means person or personality. Nair means no. Nair. Nair means no, there is many. And Akria is a derivative of husband. the lack of self, of personality. That's the first kind of self-existence. Okay? Second kind of self-existence is called zharmas.

[04:56]

Nair api. Nair api. Nair api. Nair api api. Nair api api. Nair api api. and know-self of the dharmas, or the elements of experience. In a sense, there's a third kind of emptiness, too, which is the emptiness of Nairagmiya. This Nairobiom of Nairobiom was born tonight. For the first time it had been a blackboard painting. This is our story. First time I wrote that in Blackboard.

[06:01]

So, the political of Nairobiom painting, the realization of the selflessness of each view of the individual person. That selflessness is born of seeing that the self-dependent colorizes from various elements of experience. For example, to seek the self-dependent colorizes with the five aggregates, or to seek that the self-dependent colorizes with the eighteen doors of the right. I mean, this is the elements of the 12 doors of arrival. You can see how yourself is born in conjunction with these elements of experience, and you understand you will realize the selflessness of the person, yourself first. Okay? I'll listen to this again.

[07:03]

The realization of the selflessness of the dharmas In other words, the emptiness of all the areas, the emptiness of all the darkness, the emptiness of the door to the right, the eye openness, the emptiness of all the elements of experience, the experience of the darkness. The emptiness of those is realized again by seeing how they dependently co-ariding with each other, how they're independent, actually treating each other. And they also lack appearances. This level of insight, this level of wisdom, this level of understanding selflessness, the understanding of selflessness, which is a heart syndrome, which all will be tested for itself. So some Buddhist administrators see the selflessness of the person and realize the liberation of individual belief and individual selfhood. The next level is realize liberation, become that level of liberation, by understanding the selflessness of the elements which

[08:05]

which let you to understand the solstice to your person. And then the final liberation, there's alliteration on liberation on liberation. Okay, I think I'm going to get so far. I'm just putting it off there. And now I'll go through it again. one year. So again, I can start with reminding you of your ongoing work of being present.

[09:29]

Now, what's happening to you? And I don't know if you have some experience of self or not. So what I'd like to do is take you through the process of awareness of a series itself. And how that series evolves to realize it in life. We may not all have a clear, sensitive sense of yourself.

[10:33]

But if you have a sense of behavior, that the key can locate it. Typically, if you have a sense of anxiety, it's located in society. Because anxiety surrounds persons, all persons, all individual persons, all persons who believe in that individual existence are nicely surrounded by anxiety. So if you feel anxiety in some place, in your body and mind, then just be present with that. And then gradually you can feel this already around you. Maybe at first you feel it around your heart, or around your eyeballs, or around the back of your neck, or around your kneecaps.

[11:40]

Over to that feeling, you're impressed with it. It makes you and gradually developing you from all directions. Someone, someone forced me to, at a certain pop culture last week, and it took me to Anyway, one of the things is that this guy puts a can of coke up on the stage jet and asks this guy to shoot it. So he shoots the music code and breaks the bottle of the can of coke and leaves the swatters and it involves the whole stage jet. Because the station has a protective shield. If you shoot a gun at the station, it tosses off a protective shield.

[12:43]

And the protective shield is all the way around the station. You know, 360-degree serial coverage of the station. If you throw water, if you break water on the surface of the station, immediately spreads all around. This ladder goes all around it. That makes sense? This is very similar to us. We have this 360 degrees of protection or 360 degree rejection. But the other has not us. And that's also 360 degrees or a spiritual attack for it. But when people threaten me the idea of it. You can feel that anxiety, and what's on the inside of it is usually the self, how much you have the inside of the self. And outside is the other. So then you have a sense of yourself.

[13:46]

And you can feel the pain around there. And you can feel the pain in the face. You have a sense of where the body is. And all over the surface, usually the senses are involved on the surface. While they're concentrated on the face, They take a very strong place of identification of a person. But we have lots of fences here, the sense that this side is still and other side is young. And it's all around there. Because the body sense, which is the most fundamental of what you take this around is . Okay, take that sense of still, and then, and fully start doing traditional exercise, which is called the Meditate on the Categories. Can I look, as we've suggested, try to bend your mind into these categories.

[14:48]

I'll tell you about them. Just listen. So the first category is, the category of the Spirit is called Form. The second category of the Spirit is called Feeling. The next one is called perceptions or conceptions. The next one is called Formations. The last one is called Consciousness. All of our experience can be coming from any experience you can tell me about. I think I would categorize in at least five episodes. then, you know, he is the, this kind of, the obvious way is, like, initiating here in the beginning of the, the view of the self, of experience, or the experience of self.

[15:57]

You see, the two ways, one is the experience of self, and that is the self-experience. We actually, usually, have some of our experience. We have experiences moment by moment, which we are more or less aware of. But yet, I guess the meaning of the recipe that we have used to be able to experience that we experience the experience. But what most humans do is they have a self-experience. They, like, take their experience and they sort of do this wraparound thing. And they get it to a youth or individual. They have a self-experience and then they have a experience of self. So, you're experiencing, you're experiencing, and then you, like, have a sense of yourself.

[17:01]

Like, you almost experience yourself. And like I said, you cannot experience yourself with a sense of The self is that surface around which anxiety is passing. That's like an experience of self. And that feeling of anxiety arises from making an experience into self or the self of the experience. One of the basic definitions of suffering which is the algorithm crochet across the line, too. Here it is. This is not proper Sanskrit, okay? But it's something like... Chop. Do something.

[18:07]

At least we'll do something. But I forgot what word. I think it's . [...] It means rest.

[19:13]

Rest. If you rest, it means your experience, that is suffering. It's not like you call suffering, that is suffering. It's not like you do that and then you're suffering. That is suffering. To grab your experience, to grab your experience, that's a self. That's the basic definition. That's the basic thing as well. So if you've got suffering, the suffering is rising right around the key to the experience that you're having. Now if you start tuning into the experience, you can just be present with it. When you hear that there's feelings, perceptions, mental formations, and consciousness, you may start noticing that that counts for your experience.

[20:20]

Form is colors, sound, smell, and peace. If you say body on your legs, those are actually the right concepts of actual simple physical experience, and there's feelings, positive, negative, and neutral sensation. And there's perceptions, things you think you're actually like what we're seeing as obvious awareness. And then there's mental formations, which includes greed, hate, delusion, but also concentration, decision, faith, or lack of faith, diligence, or laziness, hypocrisy, dishonesty, Honesty, yawning, dark empathy, laziness, effort, all kinds of possible mental factors that are included in the fourth area. Fifth area is conscious of thought, embracing all things that are happening in the moment of consciousness.

[21:25]

So, can you feel key? Key is in a gravity, particular moment of experience, particular moment of experience, in case It's tangible, unique, momentary and other stages of the shyness. However, this grass state is suffering. And in a sense, the grass state is suffering because the grass state is extra. The five categories do not need to degrade. They do not need to be held in the other nature unit. They're just five things that come up. The five things that go away. If you could start tuning into this process, you could notice that regressing is a bone, it's a pain, and you could notice that the body don't need to regress.

[22:27]

Regressing is self-having. But the self-having actually doesn't need to happen. And also, my thing, where this is, is programming, because there's two kinds of reasons for programming. self-hat who gets projected onto experience, making this experience into the self. And the other thing is that because of, in my state, in only thorough presence, by not thoroughly experiencing it, was driven to creating that passion. And then we project this casual into our space. All of this... All of this all of this will reveal itself to you.

[23:31]

If you could just be present in the middle of this self-experience. handle an experience of self. You can be present in the middle of this gravity. You can be present there. This situation will naturally unveil itself. And you know, the person, which we're going to realize, the selflessness. Person means where person comes from persona. and persona being math, right? Another meaning of math, however, is, another meaning of persona is the characters playing by actors.

[24:37]

Person is essentially the character played by actor. It's also a math. If you can stay present In the middle of this self playing and this game, the mask will be dropped. The person will be dropped. The elements of the standalone experience in this media unmasked. In order to witness this revelatory unmasking of our experience, the depersonalization of our experience, which happens occasionally all the time. We have to do the hard work of being depressed with our experience, which, as long as they're suffering, will be painful. It's probably dislocated. Now I'm going to take a few more steps in this process.

[25:48]

From this point here, from where you're starting with your seven, eight years experience, and your revelatory process starts to happen. I'm going to go from there to complete perfect enlightenment, and then come back again to this point, and go through this event before me again. All right? Ready? So then once they find the massive of experience started to happen. But there was a covering overall part of the shield around the experience starts to draw away, and the elements start to appear by themselves, like they're actually basically now experiencing pain, pleasure, anger, confusion, self-knowledge. self-centeredness, anxiety, hate, diligence, jealousy, candidacy, hypocrisy, dishonesty, and so on.

[26:58]

Then you start to see how they are related to the mass, which is now somewhat dropped away. And you see how the mass here comes back in conjunction with that. And you start to see that The mass really doesn't account for it, and yet the mass can be experienced in terms of combinations of these building blocks. And you start to see the interrelationship of all this, and then you realize even when the mass comes back, the mass doesn't really have an independent existence of elements. But since these byproducts have all experienced, whatever sense you have of yourself, must equal these biocategories, and of course, none of these biocategories are the self. See, that happens. We directly put the self on the biocategories and actually suffer. If you sit with the suffering, the self-algorithm, the self-algorithm, it clings into the whole group of the unit, starts to move away and go away.

[28:08]

But this sense of self can revert. And then again, it can be reapplied. But if as it arises now, you see now, this is now, instead of the self of the experience, this is now the experience of the self. You now see a self arising in the experience of the self. There's a self. You kill it. There's a self. But then you look at the self and you say, well, what kind of experience is this? Which is why is it? It must be one of the five. And it will be one of the five. It would be a concept, it would be a smell, or a color, or a taste, or an odor, or a touch, or a concept, or an emotion. We actually use these kinds of things to make us all, none of which we are to make us all. But we do actually use those kinds of things That's my skin.

[29:11]

That's my taste. That's my smell. Well, that's not my smell. That's not my smell. Therefore, that smell tells me what my smell is. That's not my taste. [...] And so on. That concept is not my concept. That's the concept of bruising. That's not my concept. And so on. All the ways you experience that experience, help yourself, and what is fine. So then you start to see the self also is nothing other than what he's buying and nobody's buying on yourself. So you see the emptiness of the experience of the self, and you see the trouble and unnecessaryness of the self of the experience. So in all these ways you start loosening the self and see how the self, the experience of the self arises as one of these categories, and also how the self of the experience is actually just not what it is. There's nothing on the side. All the self adds to your experience is suffering.

[30:13]

You take away your self, you've got a perfectly nice experience with the self, add on the experience of your suffering. That's all it adds. Nothing more to it adds up. But as an experience of the self, that's all it is suffering, because the experience of the self is not suffering. That's not suffering. It's the self of the experience. So the experience of salt gets to grab the experience of making your salt as salt pretty. But just thinking that a smell of salt is not bad. That gets a little bit silly. Which no one really would. Can hold on to very long. But by being unclear about that, you take that salt in and laugh at that. So you have to empty both cells. And seeing how a salt is ethical arises to it. these elements, and this actually must be what? That empties the self in the public person. And you're also seeing how the self-help of the experience causes pain, and there's nothing more, that empties the self.

[31:19]

In this way, you see the dependency organizing the self, the dependency organizing how suffering, you see all words together, and you realize the emptiness, the solidness of the person. and you experience this first level of selflessness and your first level of peace and liberation and enlightenment. And then, in that, you just take rest with that enlightenment. Which again, because of that habit of self these days, and you're going to make a self of that liberation. You're going to stop by that liberation. It's going to cause much more slow and more steadier stillness than you had before. Because basically you're liberated, but now you're stopping the liberation, and you're stopping the selflessness. See, now you don't have this personality-selling one, you've got the self of the elements, by science.

[32:20]

Now they have a liberating principle, and you can solve them too. It's just the whole song that has still function. So it's still, there's still, you know, very, not our soul, there's still kind of stuff in there. Then you'd have to, again, stay trusted with that. That's a more self-suffer, which is more difficult to stay fucking with, because basically, you cut the list out now. This is a time when you really need a teacher. Pretty good one, too. Good luck. There's two times when you should go and see a teacher. One is when you're so harassed by yourself playing. If you're in such pain, you can't even be present with it, plus you think you'll never be present with it, but you can never, you can never wait with me if I was asked to be present with this stuff, so you get caught, and you should be OCD. Also, what you have, you become liberated from a belief in yourself, this is a real liberation, and you think you can quit then, also that you will. So between those two, the dosical damaging muscle, otherwise, the real problem would happen.

[33:26]

Quit this. or you record after attainment. It's better to go at the beginning than you have your patience. So, you stay present with your insight, with your realization of the emptiness, of the selflessness, of the personality, and the suffering that is having you there, whatever you're saying you're laying yourself under that, and that beginning will unveil a more subtle level of self And then you start to see the elements, the elements in Christ's comments, the elements, any 12 doors in the right, and 18 elements that exist, that you see them interrelating, and you see emptiness, you see the emptiness of your liberation. And that's . Okay, now back when you are behind, coming through, self,

[34:27]

suffering, [...] to notice this is again the body. The body is touching your body. That's the first kind of thing is to be aware of. If you're not aware of your body, it's to be heart-feated, be aware of the next level of experience, the feelings. Okay. That's an easy example of the physical sensation of wanting to They really want you to urinate, but they also apply to wanting to do number two.

[35:36]

In the big or little evacuations, the sensation arises in the body when you walk and you feel that whole, that energy of your body is a physical sensation. You're familiar with it? This is a physical sensation, which is one of those to be aware of when you're practicing for this. If you're in a conversation with somebody, I don't know what. Doing your homework or maintaining it. You know what? Busy city street downtown that you've already dressed up. You might not want to notice that since then. You might just need it because you're in the pattern in your life. So you don't notice how these nostalgia. And they want to talk to you. And you want to pay attention to them in this conversation. You see, like, for ancient conversations, you want to get to a point, yes. And you don't want to, like, take your guess and read your conversations, like, direct it towards your lower area of your body.

[36:46]

You want to get more open your eyes and look. But there's a whole lot of larger bodies that you don't want to get attention to. But it's hard to concentrate on the conversation because there's something. You might even, in this conversation, give some anxiety, but pay attention to the anxiety. You see, you're a meditator, right? You want to take attention to that. This is a good, me and this person, this particular person, and you're in conversation, so this is the person I relate to. This is somebody other than you. This is the big chance to study yourself through the things I have on this person. I don't want to feel this. But unless I actually do go down there and feel that, I actually can't feel this other experience that carrying something on Discord even though I'd rather... If I didn't get my full attention to get him, that's part of the following experience is do. It may be something simple,

[37:50]

or just giving full attention. You may find that as soon as you give full attention, then you can participate in another level of awareness. But sometimes you don't want to give something full attention. And we don't want to give full attention because we think we do give full attention, we won't give full attention on the other one, but that's the wrong thing. Giving full attention to one thing helps give full attention to another. It's just that you have to start as an order, it grows first. If you're trying to give yourself the attention before it grows, you can't. First, it grows, then you're more subtle than the opposite. That's why this bound is starting orderly. The purport of the growth is the sun. Most growth is visible. Colors, top teeth, and somber.

[38:54]

Next is Steven. Steven is a mental phenomenon. It's the growth of the smell. Next is the perception. Next is the mental formation. And most sight is consciousness. They cannot see the object of consciousness. So you start with the growth is the body, change your body, feelings. One should fully wear those, then naturally And that will be a useful one. Like the example of what you did last week, if you have your hand moving on your face like this, and when you try to look at you people without taking this into account, or if they try to example, like if you're hitting yourself in the face and try to have a conversation without taking this into account, I can't pay attention to it. When I came into a company and sat in a face, I just keep staying here and talking while I'm not familiar with the sensation and gradually, I can actually see it quite clearly.

[39:55]

So if you picture your physical sensation, when you picture it fully, you can see through. Then when you get to the feelings, the next one of the feelings, if you feel your feelings are pleasing, you can see through them to the next level of awareness, which is the awareness of the growth, growth aspects of consciousness. like when your mind is concentrated and distracted, whether it's abrupt or subtle, whether it's upset or not, whether it's wholesome right now, these moderate growth categories of consciousness, you see that, you see that, you have subtlety impedance. So, fully dealing with physical phrases, that naturally, then fails in demons. Fully dealing with demons, that actually fails in all your consciousness. Fully dealing with all your consciousness, that actually fails the most subtle discrimination about participants, and the five-stoppers are going to appear. Already, if you look through a bit, now, the sections in a different population start to appear. You start to notice three, eight, and at least, you start to notice the subtle changes in the whole of the immune system, very important.

[41:02]

You start to notice the aim to discern with composure, and five out of the group. Then, in that situation, you start to notice trope of suffering, how suffering arises, the end of your suffering, can you help yourself? You start to understand what you're doing. So, that's the detailed process. Some of the detailed process is about how you do. Settle yourself and be presently with your psychological theories in such a way has to have the selflessness of your personal brain when you have the self of your person getting away, the selflessness that your person hears. Your personal brain doesn't have self anymore. It is a good old, perfectly practical person, which is like, you know, what's your name?

[42:08]

Honey's Brett, no cheers. Jackie, hi. Can you forgive me? Why are you over there? Look at California, 583, so on. Not a cell. Not a unit. And Now, to get to the next level, I said, I mean, wait for a while. I'll just talk around and say one more thing. And that's... In the third case of the mode of serenity, the Bodhi Dharma's teacher, part of your talk, I just asked by the wrong answer at lunchtime, I said, Master, why don't you recite scriptures?

[43:13]

And Tarpen Tower said, this poor Wayfarer, when 3DGN doesn't dwell in the realm of the body, actually he said, I don't dwell to the body's countess. And when reading out, I don't dwell, the Métis elements exist. So he's sitting there, I'm just having one, but because he's trained in the Buddhist presence, Here's another show from the ears of the vegetation, you've seen those by sounders quite a few times. And it keeps saying that all in the room, like the person who are seeing in the earth, the energy of the earth is very pink. And also, like, when I want to meet a million windows of perceptions and unconsciousness, like, oh, how immense the unity is of perception. It's just, you know, it's just the way the world looks to one who's present. It's the eyes, the ears, the nose, the tongues, the bodies, the minds, and the colors, and the smile, and the eyes, and the ears, and the ears.

[44:32]

That's what they see. They're sitting in that world. If you're sitting in that world, too, and be depressed, you start revealing yourself, too. Just like if we can go Can we strip off all the women's, you know? We sit out there, you know, actually we'll come to visit with cokes and ainks. Old people. Yuckies. Joggers. Polans. People. Possessions. All these people come to visit me. They're currently very curious. If you make a selfie, any of that? Make a selfie into the homeless. Make a selfie into the rat food. Make a selfie into yourself. Then we're going to have problems. You can see them, all right? This is what appears. So he says, read it again, I do not dwell on it by some. Read it again, I do not dwell on it by some. Read it again, I do not dwell on it by some.

[45:25]

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