He was actually, whatever he was, was it. So when I mentioned him before, the first lecture he gave, the first lecture I heard him give, he said, I'm not Buddha, I'm not enlightened, he said. He said, I'm not enlightened. And I thought, here I've come all this way, figuring out my former life, left my friends and everything to come here and study, you know, right? But then I thought, you may have been enlightened, but it's the best thing I've ever seen. I think I'll study. The next week, the Netflix actor, he said, I am Buddha. That's my wife. But it was the same, you know, the same person. And actually, it didn't make me want to stay or go anymore than to say he wasn't playing.

[01:04]

It's the same thing. Same person, same practice. Just two different sides. One week this side, the next week this side. One day this side, the next day this side. One moment this side, the next moment the other side. So this is a philosophy. The practice is fundamentally, we're talking about body. So the practice is to try to sit in a way that manifests the permanence. And the way to sit that way is to sit in a very delicate balance, to sit in a very fragile way. So that's why, for example, we recommend that you put your hands up against your body and below your knee. If you put your hands out on your thighs, that brings your shoulders forward, and in a way, it's not as delicate a posture. This kind of posture is a manifestation of permanence.

[02:10]

This is a posture where you won't feel delicate, fragile, and like you're going to fall open. This posture is just in balance. You could fall backwards from this posture. You can keep your hands and stuff down. Your hands can fall apart. Your shoulders can come forward. Many things can happen. This posture can collapse like that. As soon as you look away, you lose this posture. So this is the posture that is most delicate and most valuable. And you lose it as soon as you aren't taking care of it. And even then you lose it, even if you do take care of it. In other words, you constantly are losing and constantly recreating. We manifest then, by this kind of posture, we manifest reality. And the same thing is that people who sit in this very fragile way, people say to them, how can you sit so stiff?

[03:16]

But they're moving all the time. But they aren't moving because they're always doing the same thing. They're always setting up this most fragile, delicate balance that's constantly changing. But they really convey stability. They convey mountain-like qualities. But the inside are like every moment of death. And other people who inside feel like rocks, even though they don't move, no one notices that they convey strength. They just don't even notice and they don't convey anything. Nothing comes off. There's nothing expressed. And in fact, they oftentimes lose their stability. So one of the main things I'm suggesting to you when I adjust your posture, if you notice, many of you, I'm suggesting that you be more full here, more energy here, which goes with relaxing in the back.

[04:25]

As you put more weight on the front and lean down your arms, that session, your back has to work harder to do that. As you pull your shoulders back somehow and Feel your back relax and pull and your front open. There's a place there where we're quite balanced, quite fragile, but all around aware. It's a very high energy state. So the highly fragile state, the delicate balance state, is higher energy than this other one too. So fragility goes with the higher energy too. So, the same with walking. Walking is actually very difficult. It requires a lot of effort not to fall down. And if you do the walking meditation, you may very well be aware of how easy it is to fall over and how hard it is to fall.

[05:30]

When a child first walks, you know, that first step they take, or those first few steps they take, if you've ever seen it happen, you know it's like, you know, you know, it's, it's a grand moment. You can see in their face, they're just awestruck with their power to balance. With the tremendous speed. Or like, I don't know, I saw a movie called Red Direction, didn't you see it? When she first walked, remember that? That's pretty good. When she took that first step, maybe she didn't paralyze. That's the way, you know, you spoke to walk. That kind of sense that you don't understand. People who walk like that, even her, you know, she looks stable, but still, that present that she had when she was doing that, it wasn't wonderful. It was a wonderful moment. And that's the way that, you know, a real meditator walks.

[06:33]

I mean, they walk with that sense of, this is, they did it again. Look at that. They're still doing it. Even as they're walking around daily life, it isn't like this is a vacation. They're actually taking care of people when they walk to the bathroom. Walking to the bathroom is a great adventure. You know, they really are It's hard work for them, and they make a big effort to get there. They don't just say, OK, I'm here. The bathroom's over there. I can get there like nothing. That's not the way they feel. It's nothing harder than getting there in the bathroom. And then, if you take away the bathroom, and instead of having a bathroom, you put 100,000 people around them, and all looking at them, and they're supposed to put some incense in a little bowl, It's the same with walking without you. They don't get frightened by all those people watching them. Because the way they walk to the bathroom is as though the whole world were there, watching.

[07:35]

That's the kind of way that they do it. And to think that way is one thing, but you actually can do it with your body. Just realize, walk in such a way that you really just bounce, you know. Don't walk like a gorilla. You know, bent forward and ready to fall. You know, and know that if you do fall, you'll be all right. Be almost ready to fall backwards, sideways. You don't even know until you fall. Same with like roller skating or ice skating, the same thing. You know, if you stand up really straight, I mean, it's just great. But it's really dangerous, you know. So most people, most people skate, they skate bent over, right? And that's much less, to skate bent over, you emphasize constantly falling. And that's, you have more sense of permanence. But if you actually stand up straight, you don't know which way you're going to fall.

[08:38]

You're not equal in any direction. No, I'm actually on the side, but, so I think The many points of this posture are to develop the delicate balance between whatever you want to call the extremes, you and others, your own power and other people's power, birth and death, permanence and independence. And so that sitting straight, really, in the best, most balanced, most aware state is the most fragile. Because the most aware state can be but only the lost. And you'll constantly lose it every moment when you have to recreate it. It isn't that you get in a state and you can ride for five minutes on your awareness. A Buddha is not a Buddha when a Buddha forgets. No matter how enlightened the person is, in the next moment they forget, they're just the same with anybody else.

[09:39]

You don't get any kind of, you know, there's no passing over the contentious by your pre-vibs of open. There's no credit. And so a beginner who's sitting up like that, the one moment they sit up in a state of balance, that state of both sides, in balance, in the center, at that moment, if they only did it the first time in their life, that's the only moment they ever do it, that moment, even if someone was saying proxy for many years, they'll never arrest me, this person's on, they're off. The old masters often get the students on. And that's why old masters like to have students. Because the students often put the master back on. The master forgets. She or her are only a master because they are, you know, they've been trying for a long time and they're quite frequently on.

[10:39]

They're on maybe two hours a day. You can be on two hours a day. That is fabulous. Even a minute of this should be. But if you're surrounded by enough people and they're all on for five minutes a day, it's a big encouragement to you and to make of each other. Because when you're on, people see it. It expresses itself. It encourages others. So when older students sit back to a younger student, most of the older student is on more than the newer students. It's true. But sometimes older students often, the newer students are on. And the older students said, my god. And it just They're just truly inspired by the effort of the new student. The newer student is sitting there, at that moment they're fine, but most of the time the newer student is just completely inspired by the older student. After the session, after the meditation is over, the long meditation for a week or something, the newer student says to the older student, I really appreciate your process.

[11:51]

The older student says, I really appreciate yours. The newer student says, I'm just kidding. That's not true. You really do appreciate it. You appreciate people older than you. They both help you. Older people, because of course they're older and they encourage you to become better. But young people, because they get started in their good. Even a blind person can do it. They both. That's another kind of fragility. So that's why we practice improved. We need other people. But in the posture that you sit in, you can actually embody the way things really are by sitting in this breeze, sitting up straight in your best possible way. Whenever you find your best posture, that's fragile, but the most fragile you can do at the moment anymore.

[12:53]

Again, there's some kind of a puzzle with the shoulders, and the chest, and the back, and the arms, and the hands, and the stomach, and the neck. There's some way you can sit that's very light, and where it all falls apart if you don't pay attention to anything, where the hands are really not pulling you forward. You're just as much falling backwards as forwards. You have as much energy coming down your shoulders, Over your shoulders and down your back as you do, essentially, lifting here and opening. And the back, too. Don't crank the back. Maybe feel the energy in the back coming down your spine. Relaxing from the down your spine like a waterfall down your back. But don't let it crimp. Don't let that waterfall crimp along your spine. Let it be a wide waterfall. But the front is in a waterfall. The front is in a wood.

[13:54]

It's no expansive. And then, if you can get your shoulders, the way the shoulders go with that feeling of a waterfall is very close to, or is almost exactly the right spot for the way you pulled your arms. If you get your shoulders in that place where you have that feeling of relaxation back there, it just turns out that if you put your arms together, your arms rest very nicely out here. When you lose that feeling of relaxation and that sense of the shoulders being part of it, of one piece back here from the top of your head to the middle of your back, a nice one-pieceness of that, rather than being jammed up here. When you lose this feeling here, then your arms get hard to hold up and you want to go forward. Generally, if you have tenseness in your goalie, you want to go like this. But that's exactly what doesn't go.

[14:56]

What helps is to go the other way and let it fall down. But you don't force it back. Just try as much as possible from here to let it go back and then let it fall. Then you can actually fall backwards. But you won't actually. You're actually very stable at that moment. You're actually very stable. In your very flexible position, you can go anywhere, but you're still very stable. And you're very alert. This doesn't happen by accident. And the arms can rest very lightly here. And again, against the body, it's against the body. You're not pushing hard, but touching. You really feel your hands touching below your navel. Okay, now, I said this time to talk a little bit about breathing.

[16:11]

Again, I emphasize that the breath that you follow is the breath of a person who is aware of their posture. We don't recommend that you follow the breath of a person who is not aware of their posture. In other words, I'm saying, unless you're aware of your posture, don't follow your breathing. And I maybe mentioned this before. At Zen Center, a lot of people hear about observe your posture and follow your breathing. And they don't observe their posture and they immediately start following their breathing and they get sick. They get very sick because that's not the breath you're supposed to follow. That's not even breath. That's just a dream of breath. A dream of breath can be quite upsetting because you can dream your breath as a big mess.

[17:13]

You can dream your breath as shallow or deep or irregular or stupid. You can make anything you want, but the breath that you discover as part of your awareness of your body, that's the breath that actually is your breath that we're talking about. That breath wash will be very helpful. That also will help you develop the sense of the permanence of your life. And it will even make you even more deeply calm and more deeply stable, because it adds another dimension to the instability of life. A more subtle and refined aspect of the same thing. And thought that will be next, but the thought that you observe Thinking that you're observing is not just the thinking that you turn around and go at on your own, but it's thinking that you go at the thinking that you observe after having meditated on your body, being aware of your body at this balanced, impermanent body, and the breath to the falling breath.

[18:23]

And then when you look at the thoughts, you can actually see them, and then watching the thoughts will not upset you. They will illuminate you to the nature of thoughts. But if you look at thought without having concentrated yourself, stabilized yourself to your body and breath first, then you'll feel something like you're going crazy. And so a lot of people feel like they were fairly calm before they started doing Zen meditation. But now that they're doing it, they feel crazy. Because they just turn around and look at their thoughts unprotected by the armor of concentration on the body and the breath. So you shouldn't look at your thoughts without that support of that concentration. Otherwise, it's better just to go sweep the wall of something in your work in the kitchen. Because you're directly absorbing yourself to something which would be nothing else. It would just be a big mass of contradictions, conflicts, and inconsistencies.

[19:27]

You want, you know, it'll just be upset. But if you're calm when you make that, calm through body and breath awareness, then they won't... So there are various yogic breathing practices to do. Well, you actually put your breath, imagine your breath going various particular ways. And different ways of seeing your breath or experiencing your breath can be used for different various purposes and to develop different dimensions of awareness of the breath. But these meditations basically should be given to you by teaching. You shouldn't just take, you shouldn't do anything special without having actually been given to you individually.

[20:32]

If you read a book, something like that, I wouldn't try it without some guidance. But meditation on your breath you can do is the breath that you have. Whatever breath you already have, that breath, that you can follow. That you can be aware of. But you don't have to do anything to it. You don't have to make it longer, be thorough, anything. If you just watch it, after having stabilized and established this posture, if you just watch it, that's enough. And the awareness of it will further stabilize and define and nourish your consciousness. Be very good for your health and very proud. And calming, again, in Buddhist meditation, means not excited or depressed. Being in a depressed state is not calming.

[21:35]

Calm means a balance between alertness and relaxation. That's calm. Calm has high energy alertness in it. And it's fully developed state of calm at just the maximum amount of alertness and energy that you can have and still let go of it. It hasn't got carried away. So just watch the breathing that you have. Watch the breathing that you discovered in the process of taking care of your body. And again, I'm mentioning this, and that's what I mention next, which is why I mention this, but there's many, many ways to use the breath to realize impermanence, to realize the fragility of your life, and therefore establish the continuity and stability of your life, and freedom of your life.

[22:51]

So in permanence, when you realize in permanence, you also have access to what is really refreshing and vitalizing. So we usually recommend that you particularly put emphasis on being aware of the exhale, partly because exhale is the hardest to be aware of. because you tend to relax more in exhale. And particularly towards the end of the exhale, it's quite difficult to stay alert. They're most likely to blank out, to let go of their awareness. So we'll emphasize being aware of the exhale. If you can't be aware of the exhale, you probably will also be aware of the inhale. So we usually recommend a cop exhale. It doesn't need to ignore the email, but just give the exit out the emphasis of counting it. And you also can just follow the exit.

[24:05]

We usually recommend it when you first are doing it to count the exit. And in particular, at the end of the exit, if you wish, you will be able to experience at the end of the exit, it would be easier to experience yourself basically disappearing. You'd be able to experience yourself let go and totally relax. This is quite useful if you're having some pain in your sitting. This is quite useful. I will return back to what we were talking about before. If you're doing anything in your life that you're taking seriously, if you're doing anything in your life that you cannot believe that you could let go of.

[25:10]

At the end of the exhale, you can let go of everything. If you stay to the very end, you can let go of anything. Whatever the pain is, you can let go of that pain. You can die. Now, if you are going to live, you will inhale again. And actually, live there now. When you inhale, you will be actually surprised that you're alive. If you really let go, you actually didn't let go. But if you're going to live now, you actually get there and you realize, oh, I'm here. I'm alive. And you didn't blind go. You just let go. You let go of the usual way that you pulled on. And then you're taking air.

[26:13]

And because you're taking air, life starts up again. And again, you're going to go, you can do this. It makes the inhale very refreshing, like a new bird. And you can actually do this. And anything that you're stuck on, pain, discomfort in your sitting, irritation for sitting, impatience, anger, figure whatever it is, you can let go of all those things temporarily. And then you can see that nothing is monolithic. Everything has a rhythm. As a matter of fact, everything you let go of and picked up again. You may still wish to keep it up and recreate it again, whatever it is, but you always have to go and let go of it. But you don't have to do that. You can just follow your breathing as well as you can. Any questions about this?

[27:15]

Can I say something before we ask that? Yeah. This group is not so big, actually, but also it's not really one-to-one. If I were talking to you one-to-one, I wouldn't necessarily recommend that all of you start following your belief. For some of you, I might recommend that you just keep meditating on your posture. Just keeping away with your posture. But because we have a limited number of meetings, I'm going on to talk about the meditation and breathing, so to know something about it. But it's not necessary. For some people, it's fine to meditate just on the posture for months and months, even years. It's all right. That's the language. It's appropriate. And I'm just saying that it's at the point that you can tell, and I can tell, if I talk to you individually, I can tell and you can tell when it's time to go on to being aware of the breath.

[28:42]

There's a certain point at which it's good to go on. There's a certain point where you've done awareness in the body long enough, and now you can add, not drop the awareness of the body, but add in awareness of the breath. So I have to, why don't you think that point is? Why don't you think that point is true? Pardon? That's it's too easy. Anything you're using? Okay. Anything you like to use? No, no. There's no time to be aware of your good. That means that you're not aware of your posture. Your posture should never be too easy.

[29:46]

It should always be a great enterprise to be aware of your posture. That's one thing I talked about this last week, that sometimes you see an older student or some people who just have a current background such that they can sit up straight and then they have just a straight spine and relax and all of a sudden they can just sit up straight. But there's no energy there, you know? It's very difficult to work with such a person because There's nowhere that there's any illusion. Because their posture is so nice, you can't point out any place that's not expressing it because there's no place to express it with any of their eyes. Most people, because they have some problems, they're making something like they're someplace. And you can point to some other places where they aren't. But a person that has no problems, you'd have to touch them everywhere at once and say, you just have nowhere. So what a person like that would just set it back there? I don't know what.

[30:47]

Break the onomy system. So it's tough for a person who sits very well Well, one is, well, you sit down and immediately, as you said, jump into the posture without having to adjust it. The second school thought was that when the breath asks you to be more aware of it, it's like, That's fine. And what would it be like when the breath wants to be paid attention to? I feel that sometimes my lung wants to fill a bit more and I have to adjust my pose just a little bit and then my breath says that's fine. And it starts working like that's pretty.

[31:49]

So it's kind of asking you to do things and start every breath star is asking you to make little adjustments so that it can move more freely. So, you see, they both put it, but the breath asks. The way the breath asks is that you become aware of the breath. Yes. You can put it as outside, like the breath is outside, asking you to be aware of it. But the other way to put it is, actually, you become aware of the breath. And you become aware of the breath through your posture. So the point at which you should start being aware of your breath, the point at which you know that you can add that on to your other work, is that you'll notice that the breath is there. You'll notice the body wants to breathe, or is breathing. It will speak out to you. And then, when it's speaking out to you, listen to it. Listen to it. Of course, you can't hear it if the breath is out there.

[32:52]

And you shouldn't hear your breath. And we recommend that the breath not be an audible breath. It be soft enough so that you really can't hear it. The time to add it in is when it's there, saying, this body is breathing. If this body is breathing, you should know this body is breathing. And in fact, you do. And at that, you have started. So, in a sense, you should start when you start. And you will start automatically through awareness of the body. But if you didn't perish and think that day has never come, you can look to your breath and try to practice that way. And maybe, you know, back and forth, you'll settle on someplace where really you're not ahead of yourself. You're not going to your breath because you think you should be meditating on it. But ideally, it's going to just speak up to you from your body.

[33:54]

Just sort of say, you have to take care of this now. And different people will reach that experience at different points. Some of you may already have that sense. Others of you have that sense for quite a while. And that will depend on how much you sit. If you sit a lot, it will come sooner. You said not so much, it might take a lot. But there's no hurry, because just meditation on the posture is perfect. But still, as you get really good at it, naturally the breath comes in too. This is kind of where I'd like you to start. bring more of your breath now. And if you don't feel like you're ready to do it that way, or you don't feel like you'd have, you feel like you're really barely able to work with your body, then wait.

[35:02]

Wait a while. You don't have to start now. I'm just talking about it because we probably should talk about it. Oh, excuse me. This lady is going to ask something and be soft. It's good for you to meditate more when you're upset. You mean is it more important to meditate when you're upset than when you're not upset? You know, it's just important to meditate, period, and not stop when you're upset. But also don't stop when you're feeling great. If you stop when you're feeling great, then when you're upset, you probably won't be able to leave it. So different people take the occasions at different points.

[36:03]

Some people take the occasions when they're feeling great. Other people take the occasions when they're feeling loudly. But just don't take any vacations. Just have a regular meditation practice and try to do it regardless of the ups and downs of your life. When you can do it regardless of the ups or downs, or I should say in regard to the ups or downs, you always do it. Keep doing it. Then you realize the ups and downs, they don't really do anything. And you'll be free of the ups and downs. When you're free of the ups and downs, there's no more ups and downs. So do you suggest a certain time of day? Do I suggest a certain time? Well, the best time of day is now. That's all the best. And so early in the morning, now it's early in the morning. When you wake up in the morning, I say, Jeff's starting. But as soon as you can. Because if you don't do it now, when will you do it?

[37:05]

But when it's late at night, I wouldn't wait till the morning. So do it now as much as possible, OK? And since the day starts with morning, for most people, then start in the morning with it. So in the morning, get up and sit. Even if you're going, as I talked about last week, you've only been going for 10 minutes. Do it when you can. And then when you stop sitting, don't stop. When the 10 minutes is over, don't stop. Let it keep going through the day. Because nobody says you have to stop meditating when the bell rings at the end of 10 minutes of 40 minutes. You can let it extend. Let it extend. And if you have another chance to sit in meditation, then take that chance. Because sitting in... The body manifests, it's easy to manifest that stability of the cross-legged posture and that fragility of the cross-legged posture and the balance between those two.

[38:11]

It's easy to manifest freedom with that posture. So if you can't sit, then do that during the day too. So I do not recommend the morning over the evening except in the morning I recommend the morning. The evening I recommend the evening. I recommend do it as much as you can. And don't not do it because you can't do it a certain amount. Don't not do it ten minutes because you can't do it. Is that clear? That's up to you. How are you going to arrange your life so that you're going to be able to sit? And then, how are you going to arrange your life so that you're going to be able to extend beyond the settings you do? When you work, I serve my coach, and I think I'm kind of thinking to people, maybe several different people a week.

[39:18]

And of course, you know, I might not leave, but if I have to ask you. Occasionally, like I just worked for a person, in my mind, because it was in my mind, but this person was really nauseous here in many ways. I didn't mind doing it at work. And that's your physical labor that probably comes to getting paid and dealing with this person. That's the person that's really difficult. And I'm like, this person was just calling me back to go do another job. Is there ever a situation where, like, you just don't put your body in front of that person or you're dealing with this person? Well, it's like with Buddha Sir Pitman. It's that this Hitler in my mind warped. Well, if you really think that you set things up so that you're going to fail, you don't go there.

[40:19]

If Buddha was, if Buddha was, you know, saw something called Hitler, Buddha wouldn't serve him. But Buddha would be seen. But if Buddha did, Buddha wouldn't go there. Because you do not have to be defeated. And if you see some situation where it's being laid out so you're going to be defeated, don't go there. You don't have to go there. And if you do have to go there, then change the mind. Keep naked. So now, if you set this person up so that it's just obnoxious and you can't work with the situation at all, you can stay where your shit is that way. But then if you have to do it, then stop being shit that way. So the advantage of sitting every day is that sometimes sitting will be like this obnoxious person.

[41:25]

With something in your life, you should go do. and put yourself in a situation where you have to be an obnoxious person anyway, and then force yourself to change your attitude. And if you keep sitting long enough, you will, at some point or other, you're going to have to give up. The attitude that makes the world trapped, which makes it a hopeless situation. So I, you know, if I could go with you, I'd probably tell you to go. But you can say that it's not very nice to me, because I can also make that effort with you. But these are usually the best learnings that you teach. There might be another advantage of a community to practice it. Because then you don't have to decide whether you go or not.

[42:29]

You have to go. You have to work with that person because it's not up to you who you work with yourself. Ordinarily, people tune their roommates so as to avoid these kind of situations. And as soon as there's some problem with that person, the problem with America today is that everybody can get away from everybody. You can get divorced and change roommates and all that stuff. It's like nothing. You can leave town and nobody said anything. But that's pretty tough. It's pretty tough to develop spiritually. If you think you can get bothered, that's pretty tough. So it's good to get in some situation where you have to face those things. Anyway, there's a support, so that facing that W3 becomes something you're going to lose at.

[43:30]

And it starts with your body. Start with your body meditation. If you keep facing that body, if you do it every day, or six days a week or something, some days you're going to meet this obnoxious person, and after a while you're going to meet it again and again, and finally you're going to have to let go of it. Which is in the posture. If you sit that way, that fragile way, you cannot hold on to that obnoxious person. You'll drop it. Because everything's done. This obnoxious person does not stay an obnoxious person. They change the whole time. Mediate to other kinds of problem people. But not the same one. And actually, there's probably little breaks in between when they're not that way at all. When they're actually quite wonderful. But if you can hold on to things, then you can make them into a monolithic and nauseous thing, and it can last for days or weeks or years. But if you sit this way, and that's another advantage of sitting, if you have a problem with somebody, you don't have to take it with you.

[44:31]

It naturally comes with your body. The problem you have with them is that it's embedded in your body. You take it to the city, and you drop that problem with that person. You let go of your watch-horned thing with that person. And you sit at that point. When you see them again, they come right back. But at least two hours ago, at that moment anyway, you let go of it. You didn't hate it. You just let go of it. You realize that it's my thing and you let go. Now that they're there, it's hard. You actually see the person, it's hard. But the fact that you let go, there's a little hole in it. And day after day, pretty soon, pretty soon, you can't get a hold of it. It gets worn out. But you have to, you have the combination of taking this rock-hard, stuck relationship with somebody, taking it to your meditation and letting go of it, then taking it back to that person in daily life and letting go, and letting go of it.

[45:31]

And over the years, the splurge blocked the rounded corners, and so I can see them pretty soon, which is being creaked and going a little bit too soon. And the girdle started to fly them to them. So you have to have a combination of the yogic, letting go of your bodily expressions of the behavior of the person, in combination of taking that that drops, that realization that you just took a trip, taking that back to the person, putting it into practice, in the process of recreating it, but a little bit difficult. And if you have a big enough community, I don't know what the number is, but you have a fairly big size community, let's say 50 people, you've got a practicing together, you're going to run into some of these people. If you have a tiny group, it's possible to not, especially if you're organizing the group, trying to find V1 that's all the kind of people that won't.

[46:33]

And then same with your body. And if you sit in a certain way, you can sit in a way that you will be able to avoid this. But this posture that we're talking about is so demanding, it's like having a community of bodies. And you will run into trouble. Everybody does. So the body and the community are in a network with each other. So watch this thing of this person in relationship to your sitting. And you'll see there's an intercode between the two. You can let go of... So I wanted to have the end of the period of meditation so it could sit there a little while, if I. And if somebody has to leave in the middle, they can go over and sit there and sit there for five or twenty weeks or so.

[47:36]

So they have to leave and read and sit there a little while.

[47:43]

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