Some of you were not here last week, is that right? Two weeks ago tonight I looked at the class and I didn't see Paul Winokur here. I wondered where he was. I knew Tracy was in New York. I wondered where Paul was. The next day or the day after, I was told that he had an accident, a bicycle accident, and that he was very seriously injured and probably going to die. And then he was on life support for a few days. And he had said and his family agreed to take him off life support. So he died on last Tuesday? Died on last, not this last Monday, Monday before last.

[01:05]

And then last week I told people who were here that a member of our class, our little class, and a member of our larger Sangha had passed away. And that night was a family memorial for him. And then last Tuesday we did a memorial at Green Gulch. And if it's all right with you, I would like this evening, our sitting that we've just done, our Dharma discussion, and a concluding ceremony to be our memorial observation. Tracy is Paul's wife, in case you didn't know, and she's here tonight. She's able to come even though she's in, of course, a totally new world, continuing to practice with us.

[02:09]

So she's continuing to support us by practicing and willing to support so that she can continue to live for the welfare of all beings, including Paul. Is that right? So I originally thought to start the evening chanting the Dharani of Great Compassion, but now I feel I'd like to end the evening with that, if that's all right, and consider the whole evening to be a memorial to the life of this dharma comrade, to this dharma practitioner, that we continue to practice together as he would want us to, as we would want others to do for us if we pass away, to carry on the practice that's important to us.

[03:19]

Would you pass some of these out, please? Pass some of these out, please. This text is a text which we do at noon service during practice periods in Soto Zen.

[05:05]

The title is Self-Receiving and Employing Samadhi. This could also be called Buddha's Samadhi. It could also be called Zazen of the Buddha. It could also be called the Samadhi of the Self. There are many, many names that could be given. So, we can chant this together. Now all buddhas know there's some hope that life may lead to truth and have some lightning to set up lights. We need to stop suffering from the ego that's listening to life.

[06:11]

The idea is excellent, and that is the essence of the teaching. It's the tradition of our teaching. It is said that it is directly transmitted through the Dharma. It is the unsurpassable, the unsurpassable. It's time you meet a master without him. Saints like women, chanting brilliant meaning with interest of reading scriptures. So, what are they saying? Most of all, I believe I will get money. God wants me to express to the people with three actions they seem upraised for money. The power of the constable is seen only in the light of the sky that moves into the light of the night. The soul of the Lord is tethered to the salvation source. The power of the Lord is seen only in the light of the sky that moves into the light of the night.

[07:17]

The soul of the Lord is tethered to the salvation source. Thank you very much. He was sitting up there, and he looked at me, [...] So, I'm sorry, straight up, when you got away, and finally let me know, and then there's just the final thoughts from the past. Well, that's essential. We're done. That's the reason that we're actually getting a little practice place with the rest.

[08:19]

The Buddha Dharma, always through trash, trees, walls, piles, and pebbles, gave in Buddha activity that was easy to get at wind and water, considerably helped by the Buddha's guidance, splendid and unthinkable. those who receive these laudering fire benefits and the Buddha's guidance based on original awakening, all those who live with you, speak with you, in the spiritual sphere and beyond, inside and outside of the entire universe, the endless, unremitting, unthinkable, Buddha-dharma, all of this, however, does not appear within perception. Immediate realization, act of some realization, were two things as it appears.

[09:25]

Each being met with eyes separately, but being met with recognition is not realization itself. Realization is not realization itself, but realization itself. tradition for us Thank you. This is a job of the department as well as the city.

[11:04]

This is a job that I had to start. We qualified right after the decision, so it was, you know, for me, it was very, very hard. I had to be remitted to this job. My mom used to say, we saw all that, but this is a job that we have to start making. It's not a base. This is impossible to make. We can pass them back, please. Next week, I will pass this text out again, and you can take it home with you.

[12:56]

And I also want to point out that there is a typo, which you might have noticed. But the place that the typo is, is exactly where I want to talk, what I want to talk to you about, because it says twice, but what can be met with recognition is not realization itself. But what can be met with recognition is not realization separately. But what can be met with recognition is not realization itself, because realization has not reached the completed mind." So what's repeated is, If realization and practice were two things as it appears to an ordinary person, each could be recognized separately. But what can be met with recognition is not realized separately. But what can be met with recognition is not realized separately.

[14:00]

So that one sentence is, you know, but what can be met with recognition is not realization separate. That's not a repeat, that's just a kind of occurrence that has happened in this text, but it's not in the original. It just happened somehow by a typewriter doing that. So I'll remind you of this next time and maybe you can cross it off, that one sentence. So this situation that's being described here is a situation of enlightenment. It's talking about the way, it's talking about the enlightened activity of all things working in relationship to the enlightened activity of all things. It's talking about the way everything is enlightening everything else.

[15:13]

And then it says, all this however does not appear within perception. All this however does not appear within perception because it is unconstructedness and stillness. Another way to say it, all this is not mixed with the perceptions of the practitioner because it is unconstructedness and stillness. it is immediate realization. So we're meditating on something that is unconstructedness, meditating on immediate realization. And immediate realization doesn't appear within perceptions, but immediate realization can illuminate a perception.

[16:16]

And then later it says, associated with perception, oh no, that which can be met with recognition is not realization itself. Another translation is, that which is associated with perception is not realization itself. This unconstructedness is actually a perception. It actually is a cognition. And this cognition, which is enlightenment, and is the meditation in this tradition, this enlightenment which we're practicing, which we're meditating on, and which we're realizing through the practice, is a perception. But it is not associated with our perceptions or associated with our perceptions.

[17:24]

Our perceptions are generally constructions or constructed. But this perception is not constructed. It's all things. It's the bond among all things. And that bond can illuminate all perceptions that we have moment by moment. And it can illuminate everybody else's perception at any moment. But it's not mixed with the perceptions or associated with the perceptions. It's not one of those perceptions. And treating our perceptions in a certain way, open to that which is not associated with perception. Did you get that?

[18:29]

Did you get that, Jerry? Can you say it back to me? Huh? Can you say that back to me? If you didn't get it, you won't be able to. Relating to our perceptions in a certain way opens us to that which is not associated with our perceptions. Or you could even say, associating with your perceptions in a certain way, or there will be an opening to that which is not associated with your perceptions. And what is that way of relating to your perceptions which opens us to that which does not appear within your perceptions? For you to relate to your perceptions in a way that will open you to that which does not appear within your perceptions? What is that way?

[19:31]

Sitting? What kind of awareness? It's not really an awareness. It's in a way of relating to your awareness that opens you to an awareness. It's a way of relating to your perceptions. It's a way of practicing with your perceptions that opens you to an awareness you're usually open to. And what kind of an awareness is it? It's an awareness, it's a way of relating to awareness. What's the way of relating to awareness? What's the way of relating to your perceptions that opens you? The middle way. The middle way? What? Not gaining, not seeking. Not seeking anything. Not expecting anything. Not non-discriminating. Not preferring one person to another.

[20:41]

That way of practicing with your perceptions is not a perception, exactly. Well, it is a perception. It is a perception and it is also the way to open to the perception which is not a deluded perception. It's a way of opening to that which is not associated with perceptions. So again, not preferring or liking your delusion or hating your delusion, but practicing. And it's a way of practicing which you can be aware of now, even before you open, you can be practicing this way. But this way of practice does open to that which is not associated with perception or to that which does not appear within perception.

[21:48]

but it is that which illuminates, which can illuminate perceptions. But that which illuminates perceptions cannot be seen. All you get to see is that the perception got illuminated. You can't see that which illuminates it. You can only see it as it illuminates. You can't see it I've just been reading this book called E equals MC square about Einstein and one thing he said was the only constant, time and space are not constant, the only constant is light. This light is a perception, is a cognition.

[22:53]

This relationship we have is light. This light is not associated with our perceptions and doesn't appear within our perceptions, but it illuminates our perceptions. But we have to deal with our perceptions in a certain way. We have to practice with our perceptions in a certain way. otherwise opposed to the illumination of this unconstructedness. So is that clear? It isn't within our perceptions. It's not associated or mixed with our perceptions. It's not that kind of perception which is another perception on the list of perceptions. kind of perception. It is the perception which is the relationship between all perceptions in the universe right now. But not just all perceptions, but all beings who are not perceiving too. So all the unenlightened people, all their perceptions, the way they're related to each other, and the way they're related to those who have opened

[24:04]

to the way everybody's related, and all things which are not conscious, the way they're all related to that, that is a perception which we're totally in, you know, we're totally surrounded by it, living in it. But unless we deal with our perceptions and conceptions in a certain way, we close to it. Which can also say, if we're closed to our perceptions, we'll be closed to this thing, to this perception, which illuminates our perceptions. And being closed to our perceptions means, how are we closed to our perceptions? Some examples of how we're closed to our own perceptions? Attached to them. Attached to them. Anything else? We have thoughts about them. Okay. Anything else? What? We don't pay attention to them. We ignore them.

[25:06]

We think they're real. We insult them. We praise them. We prefer them. We hate them. All these ways of relating to our perceptions, we're not really being open to them. And we're not open to our ordinary perceptions and we're not open to the perception which is unconstructedness and stillness. We're not open to the perception which is immediate realization. That is the topic of the Buddha's meditation. The Buddha is actually meditating on enlightenment, which is this way that we're all enlightening each other. It's going on and we can't find that but we can find it, we can realize it, we can find it with our ordinary eyes, but by dealing with our ordinary perceptions in this way, called practice, we become non-judgmental, non-discriminating, and we open to this unconstructedness.

[26:16]

And we don't think that the and the realization are two things, as ordinary beings often do. We understand that the practice and the realization are inseparable, that enlightenment and delusion are inseparable. Yes.

[27:27]

Could you come up here, please? Yes? one gives up or before the clinging is... Before one gives up the clinging, what is the effort, the pivotal effort, just being present? Being present is a pivotal effort. Yeah, you have to be present because you're actually sitting on the pivot all the time. You actually are on the pivot. all day long. You're at the place where you can turn from being closed to being open.

[28:32]

So being present is a practice of appreciating the pivot you're on right now. And if the pivot has the quality of still clinging and you're aware that you're clinging then the clinging will pivot to not clinging. And you feel the clinging, you accept the clinging, you're present with the clinging, and now the clinging can, now you can let go. It can happen. You're right at the place where the letting go will occur. in your case, at clinging. Now they can also and if you're letting go, then that's the place, that's the pivot point then. If you're holding on, the pivot point is holding on. That's where you can let go. If you're letting go, the pivot point is letting go.

[29:32]

You let go in letting go. So some people are letting go in letting go. They're letting go. They're being unattached and not expecting anything, right in the middle of not expecting anything. But some people are expecting something, and if you're present with expecting something, then right there is a place where you can pivot and turn into not expecting. And if you're not expecting, then you turn from that not expecting, you let go of that and go into another not expecting. You were smiling, John. Did you enjoy something a little while ago? Michel?

[30:34]

Still, basically you said nice is the baseline. Say again, say again. You quoted Einstein and he said the light is the baseline. He said is the constant, is the one constant. Matter and energy are not constant, but light And the speed of light, actually, is constant. So the story I'm telling myself is there is just seeing, as you said, but there is just hearing. And what I have a hard time is saying, I let go. You don't have to say that. No, I don't have to say that. And if you say that, you can say, okay, now somebody is saying, I let go. That's where we are here. We're at the pivot called, I let go.

[31:41]

Okay, or I have an intention. That's a pivot too. I have an intention. I don't say there is an intention. You could say I have, but you could also say there is an intention. Those are both pivots. Wherever you are is the pivot point. That's the place you're going to turn. Turning is basically where it's at. Turning is realizing your relationship with everything. So the question I have is, turning happens. Turning happens. Just give it. It doesn't happen, too. Both. It happens and doesn't happen. Because it turns from happening to not happening. Because I cannot want it to turn as you just said when we started. You can want that, but the wanting turns too. Okay. But you can want it or not, no matter what.

[32:41]

Turning is where it's at. And so you have to be present at the turning place, and that's where you are. And that's where you are, but if you don't practice that, you don't realize it. Distracted from that, we're not so happy. Sometimes very unhappy because we're not appreciating that we're at the turning point of the universe. Each of us is. The world's turning at each of our places. is turning upon all of us. We are the basis of the constantly transforming world. Each of us is. But we have to practice that, otherwise we don't realize it. Yes? The hard part is when I say we don't realize it, I don't realize it.

[33:44]

You can drop that too. You can just say without practice there's no realization. Without that kind of practice there's no realization. You can take the we out or me out or you out and just say without this realization even though it's where we already are. We're already in the middle of this light. We're moving in it all the time but if we don't open to our darkness, our delusion, our clinging, if we don't open to that, we don't open to this. And you can, you can, we can, it can happen, we can open to our darkness, our delusion, our place, whatever it is, we can open to it. And we can also get distracted and not see us opening to it. So, on the gift that's being delivered, And that's our training, is to train at being present where we are, which is the turning point.

[34:51]

Opening to that. And then also opening to this light. The light is what is always there. Yeah, it's always there but it doesn't last. In every moment there's light, but the light doesn't last from moment to moment. The light's impermanent. What we're related to right now is all over. And now we're related in a new way. But each way that we're related is light. So there's always light, but the light is changing. And we're changing with it. The way we're changing in relationship to each other is the light. the way we destroy each other is the light. And we create and destroy each other together with all other beings every moment. That relationship, that total interwovenness of us gives off light.

[35:59]

I have a question about the light also. It kind of just keeps slipping in and out. Obviously, that's kind of a metaphor. Light is a metaphor? Yeah. In other words, that kind of light, are you using that kind of light as a kind of metaphor for something? Hmm. A metaphor? Well, in other words, it's not that kind of light. You mean it's not visible light? Yeah. No, it's not visible light. However, it's not visible light, no. But it's just like visible light. I mean, I feel like it makes a lot of sense to me. It's actually, it's just like visible light, it's just like how everything's just like everything else, that's what it's about. It's how we're all alike.

[37:29]

It's how, you know, it's how we're all the same kind. It's about how we're all the same practice. How we're all the same practice is light. And that light's the same as visible light. However, this light does not get dim when we turn those lights off. And it doesn't get brighter when we turn those... And this light... So you don't see this, the way you're talking, as kind of a metaphor for... Light as a kind of metaphor for something? I'm using the word light. The word is a metaphor. But the light is not a metaphor. Right. The light is... The light is the topic of meditation. And there's a way of not meditating on a metaphor. Right. Okay. But meditating on a metaphor may open us to meditating on it. Okay.

[38:31]

So what I've sort of been settling into and feeling my way around it is this way that my experience is supported by everything right now my moment of experience right now is kind of like the tip of the iceberg of everybody's support and i'm also supporting everyone else's experience everything else that's happening except it's not the tip of the iceberg well that makes sense to me but what Where does the light come in? One way I thought of it is, so whatever's happening, like let's say two people are harming each other, still, if you see the way that that is coming together through cause independence of that. That is always beneficial, to see that. To see that. So something bad can be happening. But to see the way it's coming around is always going to be beneficial.

[39:35]

It's always going to be awakening. And that's why we use the word light. That's why light is the one that you want to use. Because it's in light, it's waking you up. It wakes you up like daytime compared to nighttime. Yes, we use the word light because it enlightens. Because it... But also, the nature of consciousness is, we say, is that it... Knowledge, knowing, is... It illuminates something. So like... Like you're aware of a color... you're knowing of it, the color is illuminated. You're aware of somebody's presence. By your awareness. Your awareness, knowledge or awareness, is that you're enlightened. There's light thrown on the presence of the thing. Or on a relationship or something.

[40:36]

Yes, and so consciousness is basically defined as because it's not red or green or whatever, and light, luminous. But the funny thing about this is that, to me, is that the light is the relationship between physical things. The way physical things are related is light. We also talked about when you look at children sometimes, it's so easy to see that they're vulnerable. And when you see how vulnerable a child is, they look very brilliant at the same time. Do you know what I mean? When you see how fragile and vulnerable and how fragile they know they are, they give off this light. When you see their vulnerability and you open to their vulnerability, you see the light of the relationship. So there's something about... And again, this relates to

[41:38]

That physical forms have extremely concentrated energy. And light's got something to do with that. Light's the way that the matter and energy are related. So it's a metaphor. But the speed of light is a constant by which we see the tremendous energy in material beings like us. But again to underline what he said is that even when the situation where people are being cruel to each other or where one person is not being cruel and the other one is being cruel to her, in that situation if you can see the light of their relationship, that vision brings benefit and that vision can

[42:59]

be an occasion for you teaching the one who is being cruel how to become in accord with the principles of kindness and gentleness and appreciation. Because you see this relationship and you see this light, you can help the one who definitely does not see it. it's still true that they are acting out of this blindness in this unkind way. There's a truth in that. It's just that you can see that there's also a light in it. So the truth of it is that it appears as cruel and painful for those involved. But you can also see... Yeah, but also it's painful for you to see them suffering, yes, definitely. But you also see the light of the event. And you see actually that part of the light is also not get the cruelty separate from the kindness.

[44:03]

And if the person who is caught in being cruel can see that that cruelty is not separate from the kindness, they will feel very, very happy to be relieved and be able to see now, oh, there's kindness there that everybody wants. And the wanting that for everybody completely is what makes you very happy when you feel pain, when you see people in pain out of being cruel. And that helps you continue your meditation and conviction to realize the light for the welfare of all beings. And the way of realizing the light is not only here that it's good to realize it and that we're living in it, but again Open to your own perceptions right now. Open to what's going on. Really be open to it. Actively open. Which means simply let go of it.

[45:09]

Don't prefer it one way or another. Treat everything the same. Learn how to treat everything the same. Learn how to respect everything. Study everything. Study yourself every moment. Study cause and effect. So I wrote Buddha taught cause and effect. And studying the teachings of cause and effect, you realize selflessness.

[46:11]

But another way to say it is Buddha taught cause and effect. Studying cause and effect means study everything as cause and effect. Realize that no matter what you're looking at, you're studying cause and effect. In other words, studying cause and effect doesn't mean studying causes and effects, it means studying everything, because everything is cause and effect. Studying everything, you will realize selflessness. studying some things means you're closed to other things that you're not studying, then that way of study will hinder, will postpone your realization of selflessness. Does that make sense? Another way to say it is, Buddha taught selfless cause and effect. In studying selfless cause and effect, you will realize the selflessness of cause and effect.

[47:27]

Cause and effect is already selfless. Everything is already selfless. If you study everything, you will realize the selflessness of everything. Once again, Buddha taught to study the self. If you study the self, you will realize selflessness. But the self, of course, is selfless. So simply, Buddha taught cause and effect. In other words, the Buddha taught, the Buddha illuminated cause and effect. Therefore, we now will pay attention to cause and effect, and we will eventually be illuminated about cause and effect. But the key thing is to understand the Buddha taught everything, therefore we study everything. study everybody.

[48:32]

We study the attractive people and the unattractive people. We learn to study evenly. So our study doesn't feel intense when we see somebody lovely and get dim when we see someone unattractive or vice versa. We don't go to sleep with attractive people and get excited with unattractive people. We study cause and effect. Everybody you meet is cause and effect. If we don't study cause and effect, that will be a cause for a very bad effect. If we study cause and effect, we will realize the selflessness of cause and effect. We will become free of cause and effect. That will be a very good effect. The effect of being free of cause and effect in the midst of studying it, even-handedly, continuously,

[49:33]

This is again Buddha's meditation. Sitting and studying. How do we study? No expectation. No expectation. Cause and effect. Here comes cause and effect. No expectation. You know, being caught by gain and loss. There is gain and loss, but we're not expecting it. But it comes, we say, okay, gain, loss. Letting cause and effect. Here comes cause and effect. Okay, let go of it. Here comes cause and effect. Let go of it. Now you start to open to the selflessness of cause and effect. The light starts to illuminate. You can take a shortcut if you want to.

[50:46]

Yes. So I've been studying cause and effect since I took a class on karma with you here. But I don't see very clearly the bridge from studying cause and effect to realizing selflessness. But do you hear that I'm saying that studying karma cause and effect I'm saying it is the Buddha's teaching about how to come free of karmic cause and effect. I hear that you're saying that cause and effect and that this leads to realizing selflessness. Yeah. And Dogen says, if you give close attention to all your actions, all your karma,

[51:55]

it will become clear that nothing has an abiding soul. Is it clear that Dogen is saying that? But you just said, you pay attention to all your actions. So that's self right there. Okay, just take away your, then, if it makes it easier for you. Well, okay. But you can also take, that's one thing, you can do another one. If you pay close attention to yourself, if you pay close attention to yourself, it will become clear that there isn't one. I see that. Okay. Maybe that's... Studying the self and studying cause and effect are two different paths. He just said, I would recommend the path of studying karma, I think, is more likely to be successful to realize selflessness than to study the self. Because just the idea of self is maybe not enough for people to, you know, get into.

[52:58]

But actually... When I see cosmic... Not being, for example, also not being aware, not being aware of yourself doesn't seem to have as much of a problem as not being aware of what you're doing. If you're not aware of yourself, but you're paying close attention... that work well. But if you're aware of yourself but not paying attention to your actions, that will cause great obstruction. So karmic obstruction is highlighted rather than self-obstruction. So some people are quite self-conscious, but they're not aware of their actions. Some other people may or may not be self-conscious, and as they become aware of their actions, their actions evolve in such a way that they become even more aware of their actions, and then finally understand that actions are selfless, and the person is selfless. We are persons, but there's no self, there's no independent person. So the Buddha taught no self, and the Buddha taught cause and effect.

[54:02]

So if you go out studying no self, that will eventually, when you realize that, that would apply to cause and effect. That it doesn't have a self either. But if you study cause and effect, especially through action, because self is not a... It's hard to see cause and effect in self. You know what I mean? It's hard to see cause and effect in self. It's easier to see cause and effect when you do something that action has consequences. The Buddha didn't say so much self has consequence, but the idea of self. And having actions of the self, that has consequence. So he's emphasizing action. But he also taught no self. But the way to realize no self, we sort of have to meditate on karma or action in order to realize no self. And if you study no-self, it's possible to get around to realize cause and effect through studying no-self.

[55:09]

I'll have to work on that. Would you like to? If I'm going to understand that, I'll have to work on it. And I hear you admitting that you just haven't quite seen, through meditating on karma, you have not yet seen selflessness. Meditating on karma reinforces self. Pardon? Reinforces self. Say again? Sorry. Say again? Meditating on karma seems to reinforce self for me. I see a lot of self in karma. I think that that's quite normal. You can say it reinforces self, but what you mean is that it makes self look like it's getting reinforced.

[56:18]

Okay? The reinforcement of the self, and by yourself, do you mean like an independent self? Like I did that, you know? The one that I also am pretty sure doesn't exist seems to still be reinforced when I look at karma. The one that you've heard doesn't exist seems to be seem to exist more substantially on karma. Yes. Right? Yeah. That's normal, I think. Most people are not... The average person who believes in a reified substantial self is not aware of how substantially they see that self. Most people who believe in independent self-existence are not aware that they have an independent self-existence. that they are not aware that they think that. Most people require quite a bit of meditational exercise in order to realize how essentially they feel they are, or how independently they imagine themselves.

[57:26]

Especially in some ways people who are studying Buddhist teachings, because they hear that they're not supposed to be thinking that way, So they kind of lighten up on that. They distract themselves from their belief because they shouldn't be believing in anti-Buddhist things, right? Because they're trying to learn them. Trying to say, oh yeah, maybe that is so. So maybe that is so that there isn't an independent self. Being more clear that you think there is one. Counterintuitive? So was that counterintuitive to you? I'm not quite following all the threads, but I'll keep working on it. Okay. Yes? You're saying our assumptions are invisible to us. Not... To many people, their assumptions are not visible to them.

[58:33]

But not all of our assumptions are invisible to us. Some of us, we might be aware... The assumption... No, we don't swim in individual self, independent self. We do not swim in that. We swim in a selfless sea. But in that sea of selflessness there's ideas of independent self And some people are aware of those ideas of independent self and some people are not. Most people are not aware that they have that idea. My grandson, he has that idea. You know, children have that idea from very young. They learn, that's mine. It's not yours. That's mine. This is my house. Like, you know, in the last few years, I go to visit him in Los Angeles and he says, that's not the way things are done in this house.

[59:39]

And he just makes up these rules about how things are done. And I say, well, can I check with your mom? And he says, no. And I said, but sometimes I do anyway. He says, Maceo told me that this is the way things are done here. Is that correct? And she says, oh, don't do that way. He's not aware. of that necessarily, but he could be. And you are sometimes aware of your assumptions, but some of your assumptions you may not be aware of. Like you may think you're right about something, but not be aware. I'm here having the assumption that I'm right. I can have it but not be aware that I've got it. I can be trying to win an argument but not be aware that I'm trying to win an argument with somebody who I really don't want to beat. But I don't, but I slipped into like beating the and I'm not aware of that. And when I see it, I say, oh my God, I'm crazy.

[60:45]

Now the way to put it is some people are aware they're crazy and some people are not. Someone told me who works at the Jung Institute, Jung Institute are crazy. Not just the patients But the analysts, the therapists, they're crazy. But the therapists know it. They're working on it. They're aware of it. And they used to say about Jung that he was like a whole psychiatric unit unto himself. He was a neurotic, psychotic, and a doctor. It's not so much whether you're neurotic or not, or a sinner or not, but what do you do with it? And we can be aware of what we're up to and practice with it in such a way as to realize peace and harmony between neurotics, between sinners.

[62:03]

Like this example from last week, right? About the speeders in Finland. That was last week, right? Was it last week? Was it two weeks ago? The speeders in Finland? Yeah. The high price of a ticket does not, there's no evidence, they haven't proved that this high price for rich people and low price for poor people for the same speed. They haven't proved that that reduces the number of speeding violations. But it increases the harmony among the speeders. The speeders are better friends So we can still be speeders, violators, sinners, people who have problems, but it's a way of working with it so we can be at peace with each other.

[63:10]

And I think there's a lot of room for improvement on that one, which also includes things like Republicans and Democrats working together somehow. in peace and harmony and Jews and Muslims and Jews and Christians and Buddhists and Muslims and Christians and Jews working together in peace because people are seeing, are opening to this unconstructedness and stillness, this immediate realization.

[64:15]

In studying either the self, which I assume you mean In studying either the self, which I'm understanding you to mean when you see that solid thing. Yeah. Or studying karma, studying cause and effect, which I understand you to mean, I guess, That probably also looks solid. Solid cause and effect there too. The substantial stuff is there too. Inaction and the substantial action and the substantial I did this and you did that and the cause and the effect. Chunky effects. Study that. And study it in a certain way and that this will open us to see the selflessness of action and then also the selflessness Now when you say study it in a certain way, could you please say what that is?

[65:27]

If it's not too substantial? It may be substantial, but I'll still say to study cause and effect without expecting any effect from the cause of study. Study cause and effect while letting go of everything. Does that mean not analytically but just being open and letting it come across and go out? I think I would just say at this point of the evening analysis is part of this. To see that it was this effect rather than that effect is an analytic function. So there is analysis and there is reasoning and there's a way of doing it opens to a realm which is beyond analysis and reasoning, which is unconstructedness, which is light. But there is analysis in studying cause and effect.

[66:34]

That would be part of it. And is there something that is the same time with analysis? Yeah. That is a different kind of analysis than you would be using to plan Well, if you were doing analysis, part of your analysis could be to notice whether you're doing analysis or not. Like you would analyze, say, I did that to gain something. I didn't try to gain something when I studied there. I study here. I'm hoping to get something. Or I think I found something out, and I'm going to hold on to it. So you could be aware of that. or you could also be something without gain and loss. And you can see the difference between the two, and that's a reasoned, analytic understanding. So that you're observing.

[67:35]

You're observing. You're observing. And you're analyzing. But in either case, you're trying to learn to observe and experience what's going on without being caught by the discriminations, without being caught by the analysis. If you haven't yet gone into the realm of analysis to test whether you're caught by analysis, you probably should go into that analysis area to see if you can go into the realm of analysis and not be caught by analysis. That's why they have analysis, Jungian and Freudian analysis, to see if people can go into it without getting caught by it. Cause and effect is an analysis.

[68:37]

Cause analyzed from effect. Really not separate, but you analyze them. but you get caught by them. Well, usually you do. So then that's another analysis. I did get caught. I did get caught. I did get caught. And there's a reason why you have said you feel caught. So there is reason in analysis in studying cause and effect. But there can also be openness. There can also be not expecting anything from this study. So study other things besides cause and effect. Just don't miss out on cause and effect. Just don't miss it. But you can study a color. You can study an action before you realize it's a cause.

[69:37]

You can see you're sitting without expecting anything. Actually, that's... And then notice that that's a cause for a certain kind of life. You will notice that. You look like you're not understanding what I'm talking about. Oh, I'm following it. Oh, you are? Great. It's just the way you looked. It's not the truth. And now you look like you understand me perfectly. But I would like to do the ceremony now. Is that okay? Daishi Shindarani

[70:47]

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