I wanted to clarify something about awareness of the breathing. I suggested or mentioned one possible way to follow your breath is to, on the exhale, feel the breath coming out of the nose. and coming down in a kind of a hug. And ending or feeling at the end of the exhale, feel the breath when you come from reaching the lower abdomen below your neighbor. And then on the inhale, feel the breath coming in to the abdomen and coming up to the body. And at the end of the inhale,

[01:08]

the breath connection around the nose where the excess started before, or you could even have the top of your head and bring it down. Now, I mentioned that, but I want to make it clear that that's just a way of experiencing, and there are many other ways to experience your breath. So basically what we do when we follow the breathing is we follow our experience, like the breath. But there are many ways to experience the breath, therefore there's many ways, many experiences to be aware of or to follow. So, although I mentioned that one, I don't want you to feel like that's the only one you can do. We can follow whatever experience you have of your breathing.

[02:14]

We might experience it coming out of your nose, going out into the rest of the atmosphere that you share and bring them back into your nose, back and forth. The picture going out in the photos. Some people experience their breathing as going out of the stomach and coming back into the stomach. Coming out all over the stomach and coming in all over the stomach, all over the acne and in all over the acne. Some people experience the breath only in the nose. They don't think about where it goes or where it comes from. They just experience the difference in the inhale and exhale by the feeling of the nose. So you, on exhale, you would then perhaps experience the air as more moist, warmer and moisture.

[03:26]

Unless you would have fallen into warmer and moisture in exhale and cooler and drier in inhale. And not so much as you try to think of it that way, but that is to happen to be your experience. And there are many other ways to tend to care, to experience, to experience coming in all the boards, out all the boards. But fundamentally, it's fine. Most fundamental is that it's fine that whatever experience you have of your breath, if you do have any experience of your breath, that's it. Right now, you have some experience of your breathing, which you had before you became a zone. But finally, you have to be aware of that one. You don't have to learn any new one. The one I have suggested has the advantage of clearly integrate the posture and the breathing learning.

[04:41]

As a matter of fact, One is the other. You can't separate them if you do the way I'm talking about, but that's just one way. So don't feel that you have to do that way. You know, the other ways are less good or anything. Okay? Now, I thought practically we could go on to study the next foundation mindfulness, the foundation, the application of mindfulness, of the feeling. I think I already mentioned that awareness of the body is like a big, like a big calculator. You can, awareness of the body can scoop up almost everyone's awareness. Almost everyone's aware of their body.

[05:43]

As you become more experienced in my skills while following the, and being aware of bodily movement, the rest of the, part of the body, that was the body, the food and the body, you know what I mean? As you, it's kind of a normal way that clearly and undistructed and unambiguously be aware of how you put the foot on the ground. Naturally, you'll notice that mental events will also then come forward more clearly. But afterwards, it seems like you want to know the foot on the body that as soon as you're good at measuring your body, you also have to be noticed that how clear your mental events are to you, too. And just the full range of bodily awarenesses make it possible for anyone to meditate that wishes to.

[07:13]

Then the first of the mental sphere that, in a sense, is grossest. And that's the most similar to body. And therefore, the easiest, particularly the first sphere is is awareness of the breath of the feeling. So we're narrowing, we're now extending into the mental awareness, but we're taking the easiest one first, the one that almost everyone will be able to do after they've gotten fairly good at being mindful of the body. Some people are not able to discern positive, negative, and neutral forms of experience.

[08:25]

But once again, if they really do work positively and energetically on mindfulness to the body, they will be able to then learn how to do mindfulness about feeling. Now tonight, I myself will freely and randomly use three words interchangeably. Feeling, experience, and sensation. Vedana can be translated by all the feelings, experiences, and sensations.

[09:27]

To hear the feelings and other books I've read, sensations, and experiences. Any questions at this point? Well, as you said, could you talk about vetting in itself? And yes, we will get into it, but I can also talk a little bit about it. I already have, that means that. The growth is for the mental event. easier for people to discern. And it can be translated by these three things.

[10:32]

It gives you some kind of range of meaning. Actually, another one that you could use, not to extend a little bit, the translation, but not definition. The word enjoyment. and the word supper. Now, note that the word enjoyment does not just apply to closure for cleaners. You can enjoy. The primary meaning of enjoyment is a positive experience. But the more root meaning of enjoyment, it took the experience. And also suffer the, probably the main meaning of suffering these days is to experience negative things.

[11:36]

But you can also suffer me to speak a few words to you. In other words, allow me. Or in other words, experience me. You can suffer from your emotions. So one definition of feeling is enjoyment, or it's the enjoyment of the object of perception. It's the enjoyment of the object of consciousness. And enjoyment in the sense of receiving. But to enjoy, in this sense, would mean the receiving. The Chinese character, actually, in this one.

[12:52]

So receive in another possible one. Receive. Carry. feel not sensed as a problem because it overlaps with other kinds of things. So it's the enjoyment of the phenomenon that more necessarily poverty is. And this means a very basic kind of reception, a very basic kind of experience which comes in three categories, as it says here. In the Mahayana Commentary, it says, How does the Bodhisattva meditate on feelings? Meditate on internal feelings. This feeling is of three kinds. Painful, pleasant, neither painful nor pleasant.

[14:10]

Painful means In a sense, a tainful way of receiving. I mean, the pleasurable way of receiving. But the act of receiving, or the act of experiencing, and you experience a sense in a pleasurable way. Yeah. Oh, receiving, I need to back up in here. What do you say, you know? rather than repeating what we put on this video, we do this in the past, but it has no feeling in the past, but we didn't get out of reaction to it, I just had to do it with the same time. We're saying it's invading what we put on the experience, and I'm saying that invading it is the experience.

[15:11]

But the experience in this case is the experience of receiving. Now, if you said... Anyway, what you're talking about is not just dharma. You're talking about some response. to the receiving, that would be put on the receiving. But this is talking about the basic receiving, which is basically called experience of temptation. Now, the problem with the way experience is that experience can apply to a larger scope. You could call the whole moment a conflict of experience.

[16:13]

Part of the experience would be the feeling, or the sensation, or the way of receiving. But I'm taking now, and maybe that's less confusing to you. I didn't mix the word experience in there, but I want to. I think it would be better for you if I do that. But experience can have the name of the whole state of consciousness, or the way, object of the consciousness, the way it's experienced. Now, experience, in this sense, or receiving, does not experience all consciousness. It experiences part of consciousness. And that way of experience, that way of experiencing, which is in your three categories, probably is a neutral. That is part of the total experience of consciousness.

[17:22]

But I thought you were going to ask something else. And that is, if this is experiencing, it sounds like something, like it's just impacted and something's just coming to it. But it's not passive. Inception is, in fact, real activity. Yes. The word emotion? Yes. event called sensation of feeling.

[18:28]

This event is a made thing. So it's a thing that's conducted. It's a pangkara. It's a made thing. Yes? Yes. That's right, and that's what this is. This way, this particular form of concoction, this particular form of creation, is very much involved in the issue of something coming from someplace else. It's the cornerstone of that issue. So you notice what it does. That's what it does. And you need to have that essential ingredient in order to make our comic world, and make a self, and so on.

[19:35]

You want to have this function, that something comes in some place wrong, and also movement. This also will involve the idea of movement. Both are losers. This dharma is not a real thing. It's something that's ramped up and doesn't make any sense when you look at it. That's why we say, the form is emptiness, emptiness is form, the same is true of feelings, okay? Feelings are also empty. We're talking about a thing, as the examiner, won't stand up. Because it's based on that illusion that we just brought up in the other one of movement. Particularly speaking, however, it's such an uncertainty concoction. It's such an important dream that it gets to be its own scounder. And the samskara scounder, we find a big hodgepodge of emotion. It's a whole type of scounder.

[20:37]

But this one dharma gets to be all by itself because it's so important. And also, it's important on two sides. On one side it's important, Interesting. In the sense that it's gross and easy to spot, in the same sense, it's gross and easy to use to make itself. It's easy to tune into it as a meditation object, and one of the reasons why is because we already know how to play with it when we make itself. It's an essential medium if you're talking to an individual. But we already know how to work with it to a certain extent.

[21:38]

In this class, I said before that we weren't going to. I'll start it twice. I hope you will read this part here about application of mindfulness Good feeling, okay? Do you have that? This is according to Abidjan, okay? Anybody not have that or not know what I'm talking about? It's on page 41. It's calculated by Louis R. Langlois. Okay? That's the Abhidana, or the Disciples way of targeting, which is the time I'm going to target.

[22:43]

Okay? And all it is. The point here of this meditation is what? What is the point of being here without it drawing and reading in detail? What? Ending outflows? And in what particular kind of outflow is it going to help end? connected with feelings of pleasure. Correct. And how does it end outflow connected with feelings of pleasure? Right.

[23:57]

It shows that that pleasure that really exists, except with the aid of certain gymnastics, certain mental gymnastics, are necessary in order to believe that there's such a thing . And once you understand the mental manipulations you go through to get yourself into that way of thinking, you no longer experience pleasure, which you no longer believe actually had the . You know, if only something that arises out of this your concoction of delusion. Therefore, since you don't think of pleasure, you can't leak into it anymore. And once again, in this meditation, just as with the body one, preliminary to that more sophisticated meditation is a pregnant meditation. First of all, they try to develop abhorrence to feelings of pleasure. Did you notice that? But first, they try to make you afraid of them.

[25:02]

But this is the adversary. Man goes out on the ocean to inflate through the great storm. Waves rise and fall like dark mountains, attacking him. He enters into a great battle. He must pass along deep roads and dangerous mountain pathways. Can I have a little note there? That thing I think is better to be a second. But anyway. Even a respected elder or wealthy man degrades himself when he associates a person with low stakes with the purpose of sex. In this way, all manner of great suffering is due to greedy thought bent on pleasure. So if you think about that, It's that red verse right there. If you think about that, when pleasure arises or comes like this, it would be kind of an abhorrent protection from going in that direction.

[26:10]

Once again, if now you are mindful of your body, all right, so in the body area, First, the analyst, the person is in a very wild state. Talk about the last thing. And if they're in a wild state, first of all, you try to frighten them. Frighten them means they're calm. So now, if they're too wild, they can't even be aware of their body. Then you frighten them with a little bit of concentration. They watch out for this body. It's a dangerous thing. And then, little by little, more and more sophisticated awareness of the body. And there, fulfilled, the mind is a level of calmness. However, there still may be a more subtle level of disturbance going on, associating with some feelings of pleasure.

[27:16]

So once again, at the first level, we're trying not to calm that level of disturbance. The first method is one of trying to threaten a person in the concentration. It's frightening and it's a doubt. It's frightening and it's slowing down the run, but they are going towards . Yes? . ... [...]

[28:27]

When you see the pattern, first frightened the people, and then after they're somewhat concentrated, then get into more and more sophisticated and subtle awareness. But here, first step of the Indiana is frightening and away from the pleasure. is to now get them to look at the pressure that happens in running after them by frightening them. And then say, OK, now that you're slowing down, now just step on and look at this stuff. And if you get the people to look, if they get themselves to look, then they'll start to see how much they arise. And then you won't have to frighten them anymore because it's not a matter of fright. You don't need to frighten them anymore. And fright is something you get used to anyway. Don't frighten them so long. do it again. It only worked for a while. But sitting through it would be a much longer time, and it won't be permanently related to it.

[29:33]

But that's not possible, necessarily, for all people, and they're too educated to actually see how that is. Now you're just to hear it, and you're not quite yet. Once again, first you hear it from these days. Pleasure is based on various facilities used, based on various misconceptions, working together in a certain way. Based on all those together with not much concentration. That's how you build up this idea of pleasure. Now you hear that, OK? Then you discuss it. Then you think about it. You learn what perverted genes are. You learn what lack of concentration is. You learn what errors are and how they come together and work. You reflect on them. You understand it. You meditate on it. And then you see it. You actually see how it works. You actually watch it. You go, and you see the pleasure actually pop right out there. That's called, so you have the three levels again.

[30:36]

At the bottom of the mind level, you actually really feel and see it. And then you connect with full time. You have all the truth. you see there is no such thing as pleasure. Okay? No such thing as pleasure for someone. And that outflow is dried up. And this is the culmination, this is the culmination of the disciples' relationship with this meditation. Okay? That's all they need to do is to draw up the outflowers in regard to this dimension. So what it is, they're drawing up the outflowers now at the grossest level of mental The entry of mental awareness is trying to outflow in that way. It's a big outflow. But of course, you might guess, there's all kinds of little outflows in it. It's lurking around there, which we have to go on in the next meditation.

[31:37]

So this is the Abhidharma level of protecting this person, of deliberating. Now, next we'll go on to the Mahana. But before we do, any questions about this level? Yeah. . Uh, related in, in the sense of the three, the error provided you and... Well, how, just too late to, to really talk about you and... Well, they talk about

[32:48]

Uh-huh. Yes, it is like that, isn't it? Well, this is perverted view in this case. It's a particular perverted view. That means there's four things, okay? There's four, there's four things going on, but that's what these parties have kind of saved for those mistakes, the permanent, for the impermanent.

[33:50]

they're lovely or they're unlovely. Imagination has to do with, once again, that will relate very much to the chara in a sense, but the culpa is discrimination that's off, primarily off. There's this fuzzy vision, you know, really lack of concentration. You can't read it. To keep everything clear, you can't really make a big help about it, because you just say what it is. But by, by operating around things, you come up with faults in the notion. Once again, They don't mention imagination for the dung.

[35:13]

I don't know about that. Let's just not answer that now and think about it. Because anyway, there is a different feeling. The feeling is included in the other one. But maybe feeling a bit offhand, I think that imagination is involved in the other spirit. Don't you? I think it's just that they're not being totally systematic. It may be that we could find something out. And really, where I worked out with a text, when something occurs and it doesn't, it's often quite significant.

[36:37]

But sometimes, and that's a good idea too. It's significant that a text has If they say seven and 13 and four and three and nine, all those numbers mean something, you know. And they change the number of cultures that something lives, how many beings live there, and all those numbers are something. But then in some sense, they're all mixed up, and that produces a quite different effect. When you talk with really a lot of networking, But the quality was bad. Maybe that's a... Maybe we caught something that can...

[37:45]

still operate at the damage level, even though it's dualistic. Maybe it's something that doesn't operate at the damage level, even though the arising of damage itself is dualistic. In the full abdominal level, there's no recovery. but they don't quite see that they're down with themselves. They are imagining themselves. Anyway, there must be some more interesting way to talk about this. Keep it in mind and bring it up at the right point. Okay, then the next thing it says is that these feelings come from nowhere.

[38:53]

Oh, wait a minute. Before we go on to study the Mahayana level, any more questions about what the Shravakayana does, yes? Can it be the same pleasure? Pain is pain is pleasure. Oh, you mean pain is as illusory as pleasure is illusory. Yeah. I found it previously that Do you think it's hard to attach something from pain in pleasure? Some people will disagree with you.

[39:58]

People want to attach themselves from pain. That's right, it's not. But when you figure that out, you may find another way to do it. Uh-huh. Uh-huh. Uh-huh. What is it that says pain that you can't stand to experience pain?

[41:12]

Do you want to talk about what you're saying or why you say it? Well, Paul. what's telling it is, uh, is a function of the mind which is taught. Why you say it is probably because you think that you believe in pleasure. You believe that there's some pleasure. The pain, in some sense, is more real. Painful sensations just happen to be, to use the same word as the suffering which is existed. in painful and painful situation.

[42:17]

The word dukkha, the painful there, even surgical feelings are actually dukkha. So painful is actually more fundamental. And even the experiences that are needed, more painful are dukkha. All kinds of, all things are dukkha. if there's any queen. But you want to know why do we turn away from pain? Why do we not concentrate on pain? Because we can and we do and we'd like to keep doing it. We'd like to go through an exercise called looking away from pain.

[43:20]

The clinging person wants to look away from it because they're built on it. The long-standing habit that they can do, that they can exercise. So they do. But it's actually just simply a matter of, it's not so much that it's painful and not painful. It's just one of the meditation objects that you can't keep your eye on. People don't look away from pain all that much more than they look away from anything. I haven't seen that people have more trouble meditating on pain than they do on other things. But pain is not yet It is a test that all of us, we call it what it is, but it is the end of the game.

[44:23]

It is the end of the game. [...] . . . . . Just stand up, please.

[45:40]

The hope of the cycle level of this meditation is to continue the outflow by seeing that pleasure really, how pleasure is made and then you don't fall for it except if you go through the process of making it and forget that you made it. They talk about . They're talking about . Yeah. They . No, I don't feel like that.

[46:59]

You know, can outflow the, the outflow can be dropped from, um, for example. But I think that you are expected to meet that discrimination presents a possibility in an outflow. The outflows are, uh, experience, like, uh, You can experience an outflow after you make a certain kind of dualistic discrimination. Then you can set up a kind of problem with a negative or something and you can have a charge across. What's with you? Oh, Mr. Warren. Are you right back there? Okay.

[48:19]

No. Say it all out again. Answer, such pleasure is not suffering. Although the bridge talks that impermanence is suffering, the words in reference to mental state having a problem outflow. Okay. So once again, you might talk into this. Suffering will occur in situations where the view is set up in such a way that there's outflow, right? That will be the situation where there will be suffering. For example, when five candidates are discriminated in the way that they're held on to as a unit, and all the five candidates themselves are not liberating, and also separates the other five . And that view, that way of looking at it, that sets up the possibility of .

[49:29]

That will set up the possibility outflows with the . And then, as a result of . Same with the . When you discriminate inside . You can then set up the . However, when you see things no longer as . But you see things in terms of . You see things in terms of these medications. Then, when you see, for example, when you do the meditation on the feeling, the feeling all closed right up.

[50:38]

Now what's your question? Yeah. Yeah. In other words, five-counts. Five-counts feel suffering. And the reason why it's suffering is because it's up low. However, if you do a meditation on the five-counts, you do five-counts of meditation, all right, then that will be over and very suddenly we've been in life. When you meditate on five-counts, they don't want to get up there, and therefore there's no suffering. Wait, wait, wait, wait, wait. for a book

[51:46]

But all two things have outflows. These meditation states have outflows. All the stuff has outflows. Because that's the Buddhist path. So we have outflows. However, the Buddhist path, so here we, this is the field. This realm has outflows, OK? This realm is always outflows. The inside of the ground is all 72 diamonds, if you want these to put down. 72 diamonds, OK? And these 72 diamonds can be broken up into five diamonds, four biophilates, 18 doctors. Also, the four unlimited will be comprised of 72. All experience is within these 70s, except for nirvana in space, right?

[52:55]

All the fancy chances are in here. However, where's the Buddhist path? It's in the same place. But it's a different way of relating to it. It's called 37 years of enlightenment, for example. So when you look at them, it says, oh, these new views, Then they don't have off-blocks anymore. They're still conditioned, but they don't have off-blocks. Right. With the four turns and they're on a path. Sakapa means without flow. Sometimes it's translated as impure. But it's better to say without flow.

[53:57]

Because literally without flow. Impure is really and not impure is . That's one one, but the other way is they're built on the idea of, for example, being the current enough in the attorney, of going from this realm to that realm, all these kinds of things. It's a very high level world manipulation. So again, if there are any more questions on the type of level of the medication.

[55:10]

Yes? not to look at the bodhisattva words. Again, the bodhisattva does not deny that these experiences come in these three categories. But they say these feelings come from nowhere, and when they are destroyed, they go nowhere. That's the point Michael brought up. But the usual way of thinking of receiving or something come up in Sunplay form. But Bodhisattva meditation right away emphasizes that they don't come from Sunplay form.

[56:17]

And they don't go anywhere. And we have a part of some event experiences about this. One of them He's heard many poems like this. I think about where did Paul go? Where did the summer go? When Paul comes. Where did Paul go? It's the same thing. And then there's a story about Shrensha when he was leaving Shrequam. Gensha was leaving Sekpo. A few later, he was walking on his pilgrimage and he took his toe on a rock.

[57:20]

And amid, blood came out. And amid great pain, he said, If this body does not exist, where does the pain come from? And he was enlightened at the same point. And he went back with his breath following. If the body does not exist, where does the pain come from? But here, in the same time, it's combining both with meditation, both mind from the body and mindfulness at healing. So on one level, the body of things is where does the pain come from? Or on another level, where does the pain come from? He stubbed his toe. There's no doubt about that. And the blood came. It doesn't deny this experience of when he smashed his toe on a rock and he jumped himself.

[58:26]

It doesn't deny what that feels. How is it? It says, where does it come from? doesn't come from any place. If it doesn't come from any place, what is it? Is it Vedana? It's not really Vedana, because we're not receiving anything. It's not coming from anyone. Vedana doesn't happen. If Vedana doesn't happen, you are enlightened. But if dating doesn't happen by getting rid of the painful feeling or getting rid of the positive feeling, that's not what we mean by dating and it happening. That's a mere image or a negative image of the same mental trick. But when you snatch your pulse and you get that experience, and that you know it doesn't come from anyone, you're liberated from this thing you dreamed up called dating.

[59:32]

What if, um, um, I was a pretty, pretty good man. You could use to, uh, bring out everybody, but even somebody with the kids, they don't care about it. That comes in positive negative and neutral way too. It's the, it's the, when children are smelling, tasting, seeing, hearing, and touch. And you have three basic ways of doing each of those. Painfully, logically, or neither. And you're going to, and mentally too.

[60:39]

And the painfully, positively. That's what we are needed. Part of it, when you have pain in the foot, that pain doesn't do your compliment. If it comes to someone, then you have what we call feeling. You have a way of experience and you have sensation. You have the feeling, which is a delusion. He said, he said, where does it come from? And I'm telling you, he doesn't think it comes from any of us. It isn't that we don't have winter anymore, or we don't have the sun. We do have the sun. It doesn't come from any of us. It doesn't go anywhere. It doesn't come from over there.

[61:40]

And yet it happened. It doesn't deny Illusion. But it says it is illusion. It says that reception implies that it comes from somewhere. But that all it is is an implication or an illusion. It doesn't really come from anywhere, because you can't find where it comes from. That doesn't say there isn't a thing called reception, called feeling. But you must come from somewhere. Now, the next thing it says is it arises slowly. It arises solely from error, perversity, and imagination. But now, wait on that one. We'll do the next one. They are the fruits of retribution depending on causal conditions set up by actions of the previous existence. In the Abhidana Portia, it says that the essential element of the essence of retribution is

[62:43]

The essential quality of retribution is experience. It's sensation. It's receiving. It's feeling. In other words, when you have retribution, that means you're receiving something from the past. That's right enough. Well, retribution can be good. No, I mean, he can be born in heaven, or a positive physical sensation. That's retribution. And that, that, so, huh? Retribution is the proof of time. Retribution is part of the teaching of karma.

[63:47]

We have karma. And when karma is a certain kind, but produces it, it affects different from itself. Then it's called vipaka pala, which means fruit of retribution. Literally, different maturing fruit. V means different, paka means fruit of maturing, and pala means fruit. Different maturing fruit. The essence of different maturing fruit or fruit of retribution is healing. And it goes in many directions out there. One is that tells you that retribution, the essential quality of retribution is that basically what you do with it is the fundamental aspect of it is you just feel it. When you're in a retributive situation, what you're primarily doing is just taking it in, just receiving it. batting it back, you're not evaluating it.

[64:51]

If the essence of retribution is fear and sensation, does that mean that feeling of sensation is retribution. And first, I guess, sometimes I know it is, but is it all? And I think about it. And I think, I'd rather not say yes. I don't want to commit myself to yes, but if I ask the next question, it would go in that direction, namely Is it possible? How could you possibly experience a positive or negative feeling of temptation without preparing?

[66:00]

No, you can't. And it turns out that we are not able to think. And I think we can. We can't think of two feelings that want. always have one at a time. And you can't think of them in the future. Since you think they're in the future, you don't think that you can compare with them. Or you think they're in the past. The present doesn't work. The future doesn't work. The past works. So you think. When you think that it's positive, naturally you think that you have a past one that you're comparing it to. And because you think that the past one you're comparing it to, in order to arrive at what its quality is, therefore the present where it is believing is dependent on the past, right? Therefore, the present is a retribution for a result of the past. Because you think that way. Because that's only where the mind can arrive at the conclusion, if you say that it's going to be the past, look at another one and say it's going to be the other one.

[67:11]

Therefore, because the mind does that, you think it's retribution. There's no path. But you have to think of a path to come over the present. You don't believe you can do it otherwise. They say that can you make it. So I would say that it's starting to look like this particular thing is necessary in order to arrive at a quality of deception. This particular trick of how you can't arrive at the positive deception without referring to the past to find out what a negative one or what a positive one is. You can't do it. You want to do it, so you go and find one. And you say it's in the past because you don't believe you can compare it to a present one because you don't think that's possible. Because you can't think it's true at once. Look, your point of reference to determine this particular problem now, you have to go to the past.

[68:18]

Because present, you don't know how to do it in the present. You can't figure out how to do it. I don't think you can. That's who it does. In the future, you don't count. What's happening here? [...] Okay, what's happening here? So you make I don't know if I can get in. It's possible to get involved in nothing else today. You know, to really pay out. We can be able to get involved by this. We'll talk to each other. I don't know if it's worth it. I don't know if it's worth it.

[69:20]

And therefore, then, in that situation, what I'm suggesting to you is that there is no It's a physical sensation. But not that there isn't a sensation in the sense of an experience that presents as fully as anyone else. Rather, it's not the thing you dream up called experience. You dare to experience it directly without making up saying that you arrive at your experience by going from the place to figure out what it is. You don't have to go in the place to get it. You know what it is. But strangely enough, People think that the people think.

[70:26]

And how do they think? They think. This is painful. The only way I know that it's painful is to go and look to the past, check it out, and see it was really painful. And that's what's called, that's your way of receiving it. And a little bit further on that is that you can come up with a variety of theories about this. depending on your decision about what would be the best thing to have happen now. It's not like there's some real value in the past that you refer to that makes you decide that this is a pleasurable one. Your aesthetic opinion will weigh heavily here. So you can choose to call this pleasurable or painful depending on what you said in the past and what would be a good thing to experience now. If you'd have just nothing but good experiences in the past, it's quite likely that even though another thing happens like this, that you'll say, this is painful.

[71:27]

Because that's what you want to do. That's the conclusion you want to come up with. You not only go back to compare, but you also have complete control over the conclusion of the comparison. And that's what makes eight types dream type and delusion type of people. It's not that some people are just in war zones and other people are out in the country. It's that some people choose to have more of a certain time than another. Everybody's got stuff in the past to compare to. Everybody's got positive, negative, and neutral stuff to compare to if they want. Even though you go back and compare it, you still are in control of what the answer is, just like in a dream. You can say, somebody's sitting on a fence, and they say, hey, fat boy. You can say, that's really fun. Or you can say, that's really sick. Or you can say, gee, that's weird.

[72:29]

I wonder what you're talking about. You can say whatever you want. You're in charge of the quality of that you want. It's your dream. Nobody else could dream and say, hey, that's fun. You can't say it won't. Now, you can bring somebody in, you play that, but you can just say, this person is a joker. Doesn't count. Get out of it. The same thing happens in everything you do. You're in charge of what it means.

[72:59]

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