The content of the object of that wisdom, to the extent that it has an object, prior to its full realization, the object of it, in this question, are the aggregates, which are right under the object. what I hope you will get a sense of in your practice will be how you can see the deep aggregates of black inherent existence, that you will actually be able to see this. And thereby can release from all suffering and distress, and they come for the thought of their kids and their passions, 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 keep walking out into it and I hope you come with me. But don't expect that we'll be able to cover the whole ocean. A nice stream of oxygen. It could do all you do it. You come back, you dry your feet off, you go home and rest, and you're back again. By coming back, you're in the ocean of darkness. And you're retreating a little bit. Back in, sometimes it's just four months later. This place up was involved in the whole of the convention. as a self, and the discernment of the process of dependant co-arising of the self, and the interdependence of all the elements, as with the prion of Buddhist psychology, is the thought.

[02:51]

So I'd like to tell you now and over again about two kinds of solvents. One kind is called number one. The other kind is called number two. Number one is the selflessness of the person. The selflessness of the personality. It's actually called purgala. Hūkala nāi rāt.

[04:11]

Nāi rāti. Hūkala nāi rāti. Hūkala means person or personality. Nāi means no. Nāir. Nāir means no, there isn't any. And ātmiyā is a derivative of ātmiyā. The lack of optimism, the lack of self, of personality. That's the first kind of selfishness. Okay? The second kind of self-selfishness is called dharmas. Nyagapya. Nyahasya. the nair apima apima, the no-self of the dharmis, or the elements of experience.

[05:17]

In a sense, there's a third kind of emptiness, too, which is the emptiness, the nair apna of nair api. This Nairobium of Nairobium was born tonight. Probably the first time it has been written on blackboard. This is our story. First time I ever wrote that on blackboard. So the political of Nairobium, the realization of the selflessness of me and you, of the individual person. That selflessness is born of seeing that the self-dependently co-arises from various elements of experience.

[06:24]

For example, to see if the self-dependently co-arises with the five aggregates, or to see if the self-dependently co-arises with the 18 aggregates. Doors will arrive. I mean, this is the elements of the 12 doors of arrival. You can see how this higher self is born in conjunction with these elements of experience. You understand, you will realize the selflessness of the person, yourself first. Okay? I'll go through this again. the realization of the selflessness called the dharmas, in other words, the emptiness of all the areas, the emptiness of all the sthanas, the emptiness of the door to raya, the ayatanas, the emptiness of all the elements of experience, detail, experience, the dogmas. The emptiness of those is realized again by seeing how they dependently co-arise with each other, how they are interdependent, equally creating each other.

[07:29]

And they also lack a current existence. 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 cashed for us all. So some Buddhist meditators see the selflessness in a person and realize liberation from individual belief and individual selfhood. The next level they can realize liberation from that level of liberation. by understanding the subtle sense of the elements which let you understand the solstice of the person. And then the final alliteration is alliteration on alliteration on alliteration. Okay, I think that's it so far. It's really, totally astute, but I understand everything. I'm just putting it off there.

[08:30]

And now I'll go through it in one detail. That racist is stopping the war now. So again, I can start with reminding you of your ongoing work of the present. Now, the present now, what's happening to you?

[09:32]

And I don't know if you have some experience of self or not. But what I'd like to now do is take you through the process of awareness of the series itself and how that experience evolves to the realization of enlightenment. We may not all have a clear sense of yourself, but if you have a sense of being, that's a key to locating it.

[10:39]

Particularly if you have a sense of anxiety or some kind of anxiety. 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 someplace in your body and mind, then just be present with that, and then gradually it feels already around you. Maybe first you feel around your heart, around your eyeballs, around the back of your neck, or around your kneecaps. And take over the feeling you're present with it, and make you enraged to developing you from all directions.

[11:49]

Someone forced me to an exterior pop culture last weekend and took me to Independence Day. I know it's good for me. Sorry. Anyway, one of the secrets is that this guy puts a can of Coke up on the stage and asks this guy to shoot it. So he shoots the music called Independence. Bricks of all kind of coat, leaves, sliders, and it involves the whole station. Because the station has a protective shield, and you can't get through. If you shoot the gun at the station, it tosses off the protective shield. And the protective shield's all the way around the station. you know, 360 degree spherical coverage of a station. If you throw water, if you break water on the surface of a station, it immediately spreads all around it.

[13:01]

The splatter goes all around it. That make sense? This is very similar to us. We have this 360 degree protection. or 360-degree rejection of the other as well as us. But that's also 360 degrees or a spherical attack for it by which we go directly to the other. If you can feel that anxiety and what's on the inside of it is usually the self, unless you have it inside of self. And outside is the other. So then you have a sense of yourself. And you can feel the pain around there. And typically, the pain insists in the sense of where the body is. And all along the surface, usually, the senses are involved on the surface. While we're concentrated on the face, the face takes a very strong place of identification of the person.

[14:07]

We are most defensive here in the sense that this side is the cell and the other side is the lung. It's all around there. because the body sense, which is the most fundamental of the particular realms, is the process of self. You take that sense of self, and then you completely start doing traditional exercise, which is called meditation and aggregates. I would suggest that you try to bend your mind into these categories. I'll tell you about them. Just listen. The first category is the category of spirits called form. The second category of spirits is called feeling. The next one is called perceptions or conceptions. The next one is called formations.

[15:10]

The last one is called consciousness. All of our experience can be a comment that any experience can tell you about. I'll categorize in what these five, chapter five, keeps. This, then, you know, is the, this kind of, The obvious way is by initiating your mind to the beginning of the beauty of the self, of experience, or the experience of self. You see the two ways? One is the experience of self, and the other is the self-experience. We actually usually have self of our experience. We have experiences moment by moment which we are more or less aware of.

[16:15]

Again, I'm not saying it's a recipe that we have to reach people to experience their experience. But what most human beings do is they have a self-experience. They like take their experience and they sort of do this wraparound thing and they give it to a dude or an individual. They have a solid experience and then they have a experience of self. So you're experiencing and then you like have a sense of yourself, like you almost experience yourself. And like I said, you cannot experience the self in the sense that the self is that surface around which anxiety is present. That's like an experience of the self. And that feeling of anxiety arises from making the experience into the self, or the self of the experience.

[17:26]

One of the basic definitions of suffering, which is, you know, I'm cautious, I've also learned it, here is, this is not proper Sanskrit, okay, but it's something like stanzi, chop, stanzi, chop, Do some. [...] Dukkha means suffering, frustration. And you know that word dukkha means it derives from a wheel that's on the ground?

[18:39]

Something's false. Something's false. What stops? What stops is the five feelings that are getting over-done. What does over-done mean? It means rest. Rest. If you rest, it means you're serious. Of course, that is suffering. It's not like I'm 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 it, that all of this space has itself. 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 cookie to the experience that you're having.

[19:50]

Now, if you start tuning into the experience and just be present with it, when you hear that there's form, feelings, perceptions, mental formations, and consciousness, you may start noticing that that accounts for your experience. Form is colors, sound, smell, tangible things, and taste. It's a body on your legs. Those are actually more like concepts. An actual, simple, physical experience in part of what you're experiencing. And there's feelings. Positive, negative, and neutral sensations. And then perceptions. Things you actually like what you're seeing as objects of awareness. And then there's mental formations, which includes greed, hate, delusion, but also concentration, decision,

[21:02]

faith or lack of faith, diligence or laziness, hypocrisy, dishonesty, honesty, animosity, laziness, effort, all kinds of possible mental factors are included in the fourth area. The fifth area is consciousness of self, embracing all things that are happening in the lower consciousness. So, if you feel pain, pain is ingrained A particular moment of experience, a particular moment of experience, contains some unique momentary manifestations of the highest level. However, this drastic is, this drastic is suffering. And in a sense, the drastic is suffering because the drastic is extra. The five categories do not need to be addressed. They do not need to be held together into a unit. There are just five things that come up, and five things that go away.

[22:06]

Gratitude is the problem. If you could start tuning into this process, you would notice that egressing is a problem. It's a pain. And you can tell yourself that I don't need to egress. Egressing is a habit. It's a self habit. And so how it actually doesn't need to happen. And you also might think, where this is, is this rallying is possibly because there's two kinds of reasons for this rallying. One is that self-hatred, who gets projected onto experience, making this experience into a self. And the other thing is that because of, you might say, in only thorough presence. By not thoroughly experiencing, we're driven to this craving and attachment.

[23:13]

And then we project this attachment into our experience. All this always, always, it will reveal itself to you. If you could just be present in the middle of this self-experience, and or experience of self, if you could just be present in the middle of this gravity, you could be present there with the key and all that. this situation will naturally unveil itself. And you know, the person, which we're going to realize, the selflessness of this person means the word person comes from persona. And persona means math, right?

[24:16]

Another meaning of math, however, The other meaning of persona is the characters played by actors. A person, in a sense, is a character played by an actor. It's also a mask. If you can stay present in the middle of this self-playing in this game, the mask will be dropped. The person will be dropped. It helps us understand the long experience of just being there, unmasked. In order to witness this revelatory unmasking of our experience, the depersonalizing of our experience, which happens spontaneously all the time, we have to do the hard work.

[25:21]

of being present with our spirits, which, as long as they're self-making, will be painful. And follow this looking. Now I'm going to like take a few more steps in this process. And from this point here, from where you're starting here, from the seven-year experience, the revelatory process starts to happen. And we go from there to complete perfect enlightenment, and then come back again to this point, and go through this again before we leave here. All right? Ready? So, then, once the unmatched state of experience starts to happen, But there was a covering, overall part of the shield around the figure starts to drop away, and the elements start to appear by themselves.

[26:32]

They're basically now experiencing pain and pleasure, anger, confusion, self-centeredness, anxiety, hate, diligence, jealousy, envy, hypocrisy, dishonesty, and so on. These kinds of things. 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 that the mass really doesn't account for them, 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, that the mass doesn't really have an independent existence from elements. And since these five factors come from all experience, whatever sense you have of yourself,

[27:37]

must be going to bi-categories, and of course none of these bi-categories are the self. See what happens? We directly put the self on the bi-category, and that is suffering. If you sit with the suffering, the self-algorithm, the self-algorithm, it clings to the whole group of the unit, starts to move away and all the way. But this sense of self can reoccur. 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 an experience of a self. There's a self. You feel it. There's a self. But then you look at the self and you say, well, what kind of experience is this? Which of the five is it? It must be one of the five. And it will be one of the five. It will be a concept, it will be a smell, or a color, or a taste, or an odor, or a touch, or a concept, or an emotion.

[28:55]

We actually use these kinds of things to make us all, in other words, we are to make us ourselves. But we do actually use those kind of things for ourselves. See, this is my skin. That's my face. 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. Therefore, that taste tells me where I am. That's not my touch. And so on. That concept is not my concept. That's the concept of Bruce Lee. That's not my concept. and so on. All the ways you experience that experience of yourself are like a spy. So then you start to see yourself also is nothing other than one spy, another spy on yourself. So you see the emptiness of experience of yourself, and you see the trouble and unnecessaryness of the self of the experience. So all these ways you start loosening assess the self and see how the experience of the self arises as one of these categories, and also how the self of the experience is actually just suffering.

[30:07]

That's all it is. There's nothing more than suffering. All the self adds to your experience is suffering. You take away the self, you've got a perfectly nice experience. Put the self back on and experience yourself. That's all that it adds. There's nothing more to it than suffering. But as an experience of the self, that's the only suffering, because the experience of the self is not suffering. That is suffering. It's the self of the experience. It's the self of the experience of the self. It's grabbing the experience and making the result. That's suffering. But just thinking that a smell of the self is not suffering, that's just a little bit silly, which no one really would. It won't very long. By being unclear about that, we take that cell and then map it out and be clear. So you have empty both cells. And seeing how a cell-dependent co-arrives to it, these elements, and this actually must be one.

[31:08]

That empties the self of a person. And also seeing how this suffering from the experience causes pain and there's nothing more, that empties the self. In this way, you see the dependable arising of the self, the dependable arising of how suffering is involved in the other, and you realize the emptiness, the selfishness of the person. and you experience this first level of self-discipline, and you're getting first level of insight and liberation and enlightenment. And then, you just stay correct with that enlightenment. Which, again, because of that habit of self-discipline, and you're gonna make a self of that liberation. You're gonna stop by that liberation, there's still a cause, get much more slow, get more city of stillness than you had before. Because basically you're liberated. But now you're selfing the liberation and you're selfing the selflessness.

[32:14]

See, now you don't have this personality self anymore. You've got the self of the elements, of Christ's elements. Now they have a liberating principle. and you can solve them, too. It's just that all of that has no function. So you solve them, but you're still not very, not very subtle, but still kind of something there. Then you'd have to, again, stay present, and that's the more subtle stuff, which is more difficult to stay present with, because basically, you can't really stop it. This is a title you really need to teach it. A pretty good one, too. Good luck. It's two times. why you should go to see a teacher. One is when you're so harassed by yourself, and you're in such pain, you can't even be present with it. Plus, you think you'll never be present with it. You can't even wait to be able to be present with the stuff. So you get caught, and you should go to see a teacher. Also, when you become liberated from belief in yourself, But this isn't real liberation, and you think you can quit then, also then you won't.

[33:17]

So you're going to go between those two, too, but those that you're managing must go. Otherwise, it's a real problem. You have to quit. Quit at the beginning, or you can quit after 10 minutes. It's better to quit at the beginning rather than after 10 seconds. So, you stay present with your insight, with your realization of the emptiness of the selflessness of your personality, and the suffering that is happily there, whatever state you're laying yourself under that, and not beginning one day on a more subtle level of self, and then you'll start to see the elements, the vice-councils, the elements in the vice-councils, the elements in the 12, towards the right, you have 18 elements that exist that you see them interrelating, and you see the emptiness of each one of the arrows, and you see the emptiness of your liberation. And that's what we're doing.

[34:23]

Now that one you're behind, call it through, self, suffering, suffering, self. And when you have suffering, self, only suffering, You get the suffering because with the suffering, you realize there is a suffering self. At first, you might not be able to tell the self out. The self will come. You start to notice the self is suffering right here. Suffering of self. The self experiences that. Now, the first level to notice this is, again, the body. and your body is touching your body. That's the first kind of thing to be aware of. If you're not aware of your body, it's to be aware of the next level of experience, the feelings. Okay? I have these examples of the physical sensation of wanting to

[35:26]

Well, people really want to urinate, but it will also apply to wanting to do number two. In the big or little evaluations, the sensation arises in the body when you walk and you feel that the whole, that third G of your body is a physical sensation. Are you familiar with it? This is a physical sensation, which is one of those to be aware of when you're practicing breathing. Now, if you're in a conversation with somebody, or I don't know what, doing your homework, or venting, or if you walk at Busy City Street downtown and you're really stressed out, you might not want to notice that sensation. You're not guilty of anything, but you're in love with other people. I don't notice. I'm using nostalgia. And they want to talk to me.

[36:30]

And you want to pay attention to them in this conversation. So you're like, very interesting conversation. Do you want to pay attention? Uh-huh, yes. And you don't want to take your attention away from the conversation. It's like directed towards the lower area of your body. You want people to open your eyes and look. But there's a whole lot of love towards your body that you don't want the attention to. But it's hard to concentrate on the conversation because there's a thing. You might even, in this conversation, feel some anxiety. You might want to pay attention to the anxiety. You see, you're a meditator, right? You want to pay attention to that. This is it. Me and this person, this particular person, and you're the whole person, and so this is the person. This is somebody other than you. This is a great chance to study yourself through the feelings I have with this person. I don't want to feel this. You're angry, but... But unless I actually do go down there and feel that,

[37:32]

I actually can't feel dishonest feelings that carry on in some level of discourse, even though I'd rather. If I didn't give my full attention again, that's part of the following series is due. It may lead me in some physical way. Of course, you know what I'm talking about. It's a lucky black wagon, just to be aware of that. 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 we don't want to give something full attention, and then we finally go to the other level of attention. On the other hand, then we don't want to give full attention because we think we do give full attention, we won't be able to give full attention to the other level, but that's the wrong thing. Giving full attention to one thing helps you give full attention to another. It's just that you have to start as an orderly. You start with rows first. If you try to give yourself the attention before the rows, you can't.

[38:37]

First, you put the rows. Then you solve it, and you more solve it, and you solve it. That's why the standards are an orderly. The reporter grows to solve. Most grows to face the visitor, colors, tactics, and so on. Next is Steven. If there is a mental phenomenon, it's the grossness of the person's mental. Next is the perception. Next is the mental formation, and also is consciousness. They cannot see the object of consciousness. So you start with the grossness of the body, change your body feelings. One should fully aware of those, then naturally the mental changes come. Like the example you did last week, if you have your hand moving toward your face like this, and you try to look at people without taking this into account, or another example, like if I'm hitting myself in the face and try to have a conversation without taking this into account, I can't pay attention to you.

[39:45]

But by taking into account that I'm hitting something in your face, I just keep staying here and talking while I'm more familiar with the sensation gradually. I can actually see it quite clearly. So if you take care of your physical sensation, when you take care of it fully, you can see through it. Then when you get to the feelings, the next one of the feelings, if you can feel your feelings completely, you can see through them to the next level. awareness, which is the awareness of the gross aspects of consciousness, like whether your mind is concentrated and distracted, whether it's abrupt or subtly, whether you're upset or shocked, whether you're wholesome or not. There's more of a gross category of consciousness you're seeing than you're actually seeing after your subtly impedance. So totally deal with your physical presence. naturally unveils the deepest, fully delineated, that actually unveils the polyacoustic, fully delineated polyacoustic, that naturally unveils the most subtle discrimination about toxicness. And if I stop this doctor here, already if you look through it, now, the sections and the correlations that are appearing, so I can notice 3A and 3B, so I can notice the subtle change in the quality and the unconsciousness of the area for you.

[41:02]

If you have to notice, the aim is to discern with composure. Then in that situation, if you have to notice, the stroke of suffering also arises, the end of suffering, and it happens. So, That's the detailed process. Some of the detailed process is about how you sell yourself to be present with your psychological experience in such a way as to have the selflessness of your personal employee when they're not on your list. You have the self of your person getting away, the selflessness of your personal peers. Your personal employee comes to evaporate, it just doesn't have self anymore. He's a good old, perfectly practical person.

[42:04]

He's just like, you know, what's your name? My name's Brett. No shivers. Jackie? Hi, Jerry. Where do you live? Why are you over there? What's your telephone number? 283? So on. Now we're practically speaking out of the National Health Department. Perky, right? Of course. Not a cell. Not a unit. And now to get to the next level of analysis, I mean, we wait a while. We stop now and say one more thing. And that's it. In the third case of the Book of Serenity, the Void Dharma's teacher, Arjuna Tarka, was just asked by Narayana at lunchtime, he said, Master, why don't you recite scriptures?

[43:13]

And Tarka and Tarka said, this poor wayfarer, when three days in, doesn't dwell in realms of body and mind. Actually, he said, I don't dwell in the five skandhas. And I'm reading out, I don't know what the meaning of this is. So he's sitting there, you know, everyone, because he's trained in Buddhist presence, he has knowledge of the years of meditation, he's seen those five centers quite a few times. And it keeps saying that all in the room, like I said, you are seeing from the earth. The angel of Jesus is very painful, okay? And it's also like, holy, amen, with the Holy Spirit. Perspections of the consciousness, like all the polymaths, you know, the things of perception. It's just, you know, it's just the way the world looks to one who's present and heart is upright and gentle.

[44:16]

But I still respect that it's not only for the people. There are people out there, but I still miss them. I still miss the people, and it's all just getting worse. And it's the eyes, and the ears, and the lungs, and the lungs, and the bodies, and the minds, and it's the colors, and it's the minds, and it's the realm of the eyes, and the realm of the ears, and the realms, and all this stuff. That's the stuff that they're seeing. They're seeing it that way. And you're seeing it that way, too, because you start revealing yourself, too. Just like if we take a little strip off of our limbs, you know? who sit out there, you know, actually will come to visit us, cokes, inks, old people, yuppies, joggers, old ones, feeling, perceptions, all these other things that you're probably very curious. If you make a cell in any of that, make a cell into the homeowner's, make a cell into the raccoon, make a cell into yourself, then we're going to have balls. You can see them, right? This is what appears. So he said,

[45:17]

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