The Bodhisattva's Creativity and FreedomĀ 

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in place

i see here that this is a classes and meditation
and looks like the topic of the meditation is the bodhisattvas creativity and freedom
it says
the buddhas and bodhisattvas teach
that the greatest comfort benefit and freedom for sentient beings flows forth from the understanding of the dependent core rising of our life experience
flows forth from the understanding of the creation of our
life experience
this course is offered
to instruct
inspire and encourage practices for entering the creative process of our daily life
for the welfare happiness and liberation of all beings
sounds great to me
glad you came
ah i said why you were sitting that the something like
the creative mind loves its objects
and that
our minds create
according to our tradition all minds create objects or rather minds are created in such a way that they have objects all minds are created
well all all minds of living beings are created
with their objects that mind arise independently with their objects objects arise independently with their on with their minds isn't like object rise and then mines mine's and objects objects and minds
arise together a creative mind what i mean by a creative mind his mind that sort of like
aware of the process of its own origination
the understands and is participating
consciously or wisely in the process
i propose to you and me that a mine which is awake to the process of creation is a creative mind and a creative mind loves what it knows
it loves its objects
and then
it plays with the objects at logs
and in playing with the objects love it here in acts and performed the creative process it fully participate in it and in fully participating in the creative process it understands the creative process
ss and and understanding the creative process
the mind and what it knows i liberated
from suffering
and liberated from the suffering which comes from miss from the mind misunderstanding what it knows
suffering comes from misunderstood from it rises in minds in in but in in an embodied minds that misunderstand what they know that don't understand what they know
there's many ways to not understand but there's a fundamental way that minds tend not to understand what their knowing and that is that they think that what they know is separate from the knowing
and when the mine korea is fooled by the appearance of its objects of knowledge being separate
it craves to grasp them
mines which see things and know things and think things they know are separate they crave a thirst to get a hold of these things which are hot there separately and then they'd actually reach for them and a try to attach to them and this
is the cause of suffering
attachment to things which aren't really attachable which aren't there to grasp but they look like they are and if we play along with that and believe that this is the cause of suffering and most people naturally
flow the along this course and so if we can love the things which we still even while we still see things out there separate from
the knowing of them and we can also say suffer from us because we sometimes associate ourselves with the subject like there's a subject here and there's an object here for example is the subject here and it's objects are for example all
but the subject is not separate from the objects the subject here is not separate from the odd things that knows but the subject tens often to misunderstand have the subject is a mis
it's a misunderstanding subjects that thinks what it knows our separate
if the subject
can cultivating loving the objects and the subject can play with the objects the subject will understand eventually that the objects are not separate from the subject and this this is the end of suffering
and the end of suffering is not the end of the process
he goes far beyond that cultivating
wonderful things beyond understanding and the end of suffering
the the title of the courses the bodhisattvas creative
creativity and freedom he sought for
literally means enlightening being or young a being of enlightenment
and you could say
one way to say it is enlightening being
enlightening being aspires to
supreme awakening for the welfare of all beings
i like that way another way to say which is more dualistic is
those who are enlightening beings
aspire to enlightenment for the welfare of all beings
yeah enlightening beings are those who
aspire to supreme an awakening for the welfare of all but i will say it is that a bodhisattva is really
ah enlightened being are being enlightened
an aspiring to being enlightened for the welfare of all beings
and so we're talking about the creativity of such beings and
i have
yeah actually excuse me for saying so i will be trying right here right now
to love
i can say i will be trying to love the things i know right in front of you or you can also also say that that there will be that there is an attempt
have a mind to love it's objects right now
and to play with the objects at loves
for example there was just the attempt to love the word bodhisattva and play with it
now i have a noticed now there's some other objects and now there's an attempt to play with them and there's this object is a is a bunch of objects oh yeah and i and it's also one object it's a like of six or seven part object it's a
which i brought up to you on past occasions and those of you who have not heard it before and will hear it now maybe if i keep talking
this is a process of
of entering into creation and thereby understanding and becoming free
so the product one way to say the process is
understand or realized
or trusting relaxing playing creating
and liberating
how the trusting part tonight i would like to say the trusting part is the beginning of love
it's it's love but not the whole story
my fact love is something with story is a never completed
but the first part of the story is trust
i'm summarizing his trust but i could also change this and say love relax and play
so i'm talking about
i'm trying my trusting the objects which will be played with
trusting the objects which will be relaxed with
and once relaxed with
played with
the creative mind plays with the objects that it logs and relaxed with with so there's a trusting of the objects or there's a trusting of the subject trusting that the subject
he's gonna love the objects not trusting that the subject is going to love the object perfectly and not make any mistakes
in the loving process
part of him loving and part of learning to love is too
be generous enough to acknowledge that there may be slip ups in the loving process
part of loving
part of the mind the part of the creative minds loving of objects
is to be careful
it's possible to make a mistake in the loving process
and part of the loving process is is to notice the mistakes and examine them
part of loving
and protecting beings is to notice that we're making mistakes in the loving
we're making mistakes and understanding what we're loving
so it's not exactly trusting a at driven along perfectly but trusting love and trusting that that what you're working with
is worthy is of love
which is similar to worshipping
the objects that you're aware of worshipping in the sense of acknowledge the worth of whatever you're looking at
which then would include horrible things if you see horrible things
this practice of the creative mind
his long as horrible things doesn't like them or disliked them it loves them
it trusts that there's a word that that horrible things have worth because horrible things can beloved and if their loved we can relax with them and play with them and create with them understand them and liberate beings from horrible things
lovely things it's the same
if we love lovely things if we trust loving lovely things if we think they're worthy of love
and we practice love towards them not necessarily perfectly but we do as well as we can then based on that love we dare then maybe to relax and the lot relaxation enhances of loving process
and then we can start to play which
on you know unfolds and further unfolds and an axe the love and and and then we're ready to enter into the creative relationship where the mine and it's objects art
intimately working together to create each other which they always were
but because we weren't loving them enough and playing with them enough we fell for the sense of separation
which naturally appears falsely the false appearance of separation is innate in living beings
and once we understand that the objects once there is an understanding that the objects of the mind
not separate from your mind there is liberation from suffering that comes from
craving to grasp the things that are separate which includes craving to get away from some things that are separate
craving de grasse some distance from some craving to grasp the annihilation of some craving to grasp the eternal know of some and the suffering that comes from actually trying to grasp from the based on that craving that suffering than is relieved and from there we eh
entering we can enter into the great process of inviting others into this process which is even more of a joy than just plain old released as matter of fact the bodhisattvas do not get into the release too much they can but as they are relieved they immediately plunged back in
to the situation of duality to show other people how to
love do i love the objects in duality and so on
here's an example not from my life but hopefully i'll give you an example from my life some day i'm actually i'm a bot i'm giving you an example from my life is this is it right now
this is my attempt to love
you could say you
i could say you are could be said you this is my attempt to love you a nice thing is perfect but this is the way i'm doing it now
i'm trying to
be careful of you
be generous with you
be patient with you and me
and i'm also trying to be
ah kirk courage is part of love it's the courage for example to stand to lovingly stand and withstand the tension of the apparent separation
between mind and objects or between self and other
to stand in that tension
it's part of love and i'm there's an attempt to practice that right now with you
and in that process i tell your story i give you a present now on the story about somebody else about
a person i think they call him the
the prophet of plymouth me i think that when it was one of those nicknames plymouth england
name is winnicott
donald winnicott is also call one of the mystical psychoanalyst
so he does he worked in a hospital he was a doctor
along with being a profit
and there was a ah
a girl brought to him a little girl who i think was may be
i've bought one year old and and she'd been having seizures since she was about
six months or nine months old she's been having seizures fits
sometimes several a day and she her mother brought her to mr winnicott doctor winnicott
the or and he went he will she was at the charles in the hospital because she was having seizures so much and so unhappy between the seasons all she was crying all the time between the seizures
and so the child was brought to him and wants to one way i can tell the story is them
at a certain point on she
got up on his ah
i sat on his knee and she was playing with his tie sort of carelessly or aimlessly pulling on it and crying
and and then she'd tried to buy his knuckle
and then
then another occasion a few days later she came to see him and she
was crying sitting on is sitting on his knee crying and she tried to bury his knuckle again and she did bite his knuckle and she bit it three times
and pretty hard
and then another time a few days later she came back and bit his knuckles or more
and she also or he had this or
tonga pressures
in his pocket and so she plays she took them spatulas out of his pocket and bit them and through much through him around the room
by throw
then on another occasion she came as she was
again taking the spatulas on biting them and throwing me and he said it it seemed like she had learned
how to so she said to be she seemed to be learning to play
by repeated sitting on his knee and biting him and and him loving her she's somehow started to be able to play with the situation of his knuckle and his tongue depressor is
and then she started to play with her feet
she seemed to be wanting to play with her feet to tug at her toes in her shoes so he
had her shoes and socks taken off and then she started playing with her toes without the shoes and socks on and then she's he he said she seemed to
be surprised to discover
that unlike the spatulas which you could pull out and throw around the room
unlike the spatulas which you could put in your mouth and bite in them
throw the toes you could put in your mouth but you couldn't pull them off and she was hurt she was quite surprised to discover that he felt
she looked surprised
and she seemed to want to prove it over and over that actually the toes didn't come off like the tongue depressor did
and then
he heard a few days later
that the seizure stopped completely
here i think you've heard four days later that the
right after that last session where she had this
where she where she really seem to be playing and and discovering
a new reality in the play
four days right a way rid of seizures stopped and they had stopped for days with no recurrence and then ah he heard from the mother that eleven days after that for fourteen days after the last session there had been no seizures the whole fourteen days from the mother asked to beat is discharged
and he saw the girl again a year later and she seemed like a know a happy healthy little girl about two years old of course she had more work to do to be a body sought for but she did enough of it to big
i'm cured of this
i usually afflicted state and also they did it they did studies for and they could find no physical basis for these seizures says no
electrical problems anything
so that is my introductory comments about the mind of creation and the process of entering it
i kind of i propose to you and ask you how you feel about it that the human condition
here is one where we are
where we experience if you could say where were subject to
ha ha
paradox where were subject to
the that experiencing opposites and the tension between
and and the stress of opposites like self another
like gain and loss
good and bad
life and death
will we live
in in india in a in attention on these opposite and where it is difficult for us to not
lean towards one side of the other
it's difficult for us to have the courage to stand in in the tension of the opposites of the dualities that our mind
that our experience offers us again i offers this experiences but it also seems to be that there
at the opposite like self as opposite of other or
yeah horror on
good as opposite of bad
so part of what the bodhisattva new to do is to love
you know both sides but particularly love the objects so that the body sought so that the enlightening being can stand
and withstand this tension
stand and withstand the the impulse to grasp one side of the other
and the
in the first teaching the buddha gave in according to history the first teaching of buddha gave the buddha said that
i think it's a in the world but he could also said living beings in general
ten towards
extremes or ten towards
two extremes the ten towards addiction to sense pleasure or addiction towards sophomore mortification
hmm most people
tend towards addiction to sense pleasure he didn't say they most beings
ten towards sense pleasure he said that ten towards addiction to it another translation which is maybe more common is living beings generally tend towards devotion to sense pleasure or devotion to self mortification
a lot of people who are addicted to are devoted to sense pleasure
sense that that when they don't in their addiction to sense pleasure they sense a lot of frustration
so then they think well maybe if i tried self mortification things would work out better
so then they actually get devoted to this sub mortification which is less common because most people don't notice
most people don't notice that addiction to sense pleasure is very painful especially addiction to send pleasure in a neighborhood where you think it might really be pleasure for
someone told me once
after annoy me for a long time she said
i realized my problem with you
i'm trying to get something from you
or i think that's what you said i'm i'm trying to get something from you
anna she didn't say it but i think she was trying to get something pleasant from me
she's trying to get pleasure from me
and i think her idea of pleasure would be that i would
do something that she would be able to see was definitely love
make love for her
but she didn't say that she urged but she did say she was trying to get something from me and that was in that caused her great pain she said
and she said so what i think i'm going to do is i'm i'm just care less about you
or a dash loved me less
then if i love you less than if i don't get what i want from you
they won't be so painful
and i don't know if i said anything or her she said but it would kind of be painful
do not care about you
but in a way maybe a little bit less painful just to go around not caring about the person than caring about them a lot and caring about that they would make clear that they cared about you as much which might feel that you might imagine what feel really good
because you think like visa if if she like me or love me as much as i love her i would really love that that would be i would like them were that would really be pleasant in my mind if she loved me as much as i loved her
but i wasn't doing whatever made her feel like
very few made her feel definitely he loves me she just didn't give that and i didn't feel like i'm gonna prove this to you that i love i didn't feel like i that that was my job to prove to her that i loved her
i am but i also kind of i don't know exactly how it went but i actually didn't support her to stop caring about me as a technique to try to not feel pain and relationship to me
i found really don't get so good for you but you know go ahead try it

that's self mortification
you informed for an sentient being stopped loving that modifies
that's mortified of sentient being sentient beings you know that's miserable that starving
and if maybe if you started this self enough they won't have enough energy to have any problems
it sometimes turns it down
in the sense because you have no energy because you're strangling yourself into not caring so in a kind of way it works but let it's less common
then the other side but buddha said people go in both directions they have these two types of addiction is generally very few people
forget about how many but anyway he said i found a way in the middle
i'd i've i'm
i find a middle way between addiction to these extremes and this middle way is peaceful and joyful and freedom
so this this middle way i would say is loving
the objects and
giving up the addictions and the root of the word addiction actually is to is very close to devotion is to give yourself over to
the to devote yourself to give yourself over to something other than
well the present and loving what's happening
okay so and that's that's what i want to start off by saying
and i welcome your feedback and if you are
if you liked offer it any questions or comments about this discussion of creativity

yes ellen

when we talk about relaxing
well again you know

a lot of people don't dare to relax with for example other people
because they think they relax that they might not be careful
you know
what comes to my example of an eye surgeon i knew who
his daughter actually it wasn't it wasn't really like a regular hospital situation because daughter had an emergency need for some
eye surgery so and i was kind of emergency and he was there but he didn't feel like he could operate because he couldn't relax with her he had no doubt
that he cared for her and then he wanted to be careful
but he cared so much that he didn't think he couldn't be careful in other words he might try to be careful but his hand would be so shaky that he couldn't pursue perform the procedure
what he couldn't relax not because he didn't care but because he didn't feel like it could be careful
and not being afraid of that he had trouble like being upright in that fear being balanced in that fear and relaxing with it
if you have confidence that you're committed to the welfare of the situation and you have confidence that you're committed to be careful and vigilant
and be open to feedback on the process by which you're interacting with the situation
then you'd maybe can see what is that i get it's not it's not like i'm in a relaxed and and stop being careful i'm really committed to being careful i'm going to relax
for the purpose of
making my care unhindered by tension and shakiness that's why i'm pretty relaxed i'm not relaxing to let to make it easy on myself i'm relaxing to be able to be more kind
so in in usual course of bodhisattvas we start by being generous to the situation and then careful with it and then patient with it and then again being heroic with it and willie and having the
the vigor and courage to be in the situation without leaning towards existence or nonexistence are right or wrong
and then in that situation we can practice
being com
and also we can have the
aspiration and joyful wish to be relaxed
again not just for the pleasure of relaxation but for the effectiveness of have been calm and relax knowing that
our wished to be beneficial will be supported by being com
in the situation that are most effective
exploration of right action will come with com
but some people again feel like one
i don't deserve to become or or if i'm calm i might not be vigilant so a com that you really feel that you dare to actually be calm up
in a critical situation
and again the creative situation is a critical situation critical means turning point
creative situation is things are turning all the time
so in a critical situation
in order to be there and and serve at best it's really good to be relaxed and calm and
one just look at you know look at a great musician they're they're totally there and the relaxed are great dancer totally there and relaxed in the greatest performance in this pivotal creative situation in this crisis situation
the relaxed and they trained a long time being careful of all the different aspects
of the movement and the activity so that they don't feel like they're being irresponsible to become they've done their homework so now they can relax with the form
but if we
if we try to relax before with before we've loved before we've been generous and careful and patient and courageous to be upright in the middle of the tensions of the opposites then sometimes were right to sort of suspect that
tranquility or com wouldn't be authentic
not be careful to not grasped the relaxation or grasp the com for ourself
but if we're committed to the welfare of the situation whole situation and we've been practicing be careful of that than my dare to relax and become still open all along to feedback that we might be getting off
and fact
people are going to this process brings bring this relaxed body for feedback to the teacher of the com practice and a teacher my notice some ethical shortcomings
and the attack can be pointed out and the person still be relaxed and at the can it enhances the relaxation if they can't it shows that it wasn't real and they really shouldn't the relaxation really would be more authentic if they would go back and take care of this practical ethical detail which they kind of overlooked or
misunderstood and also that they noticed that there are tense about when it was pointed out
that help you
yes you tell me your name again

where would a indifference
yeah i think that i think she thought if i was indifferent to him and he didn't give me this thing i was trying to get that then i wouldn't be so uncomfortable
so indifference would be i think in her case in indifference would be caring less about me
oh know which i wouldn't i wouldn't aspire to it and she'd wouldn't really aspire to a jewish is it would just a technique she thought of to relieve her suffering in relationship to me
is dangerous because it kind of crushers your heart closes your heart don't maybe
we recommend actually equanimity equanimity is very closely related to being relaxed but equanimity doesn't mean you care don't care it actually equanimity should follow from caring and real equiniti is grounded on lots of care
but not too much
just the right amount so being sent people confuse
equanimity with this interest is not disinterest equanimity is not this interest it's being balanced between pain and pleasure
between life and death it's being balanced there and not preferring pain over pleasure even though pleasures pleasure and paints paint you don't prefer them
this way of being with sets up the possibility of a wisdom which understands that they're not separate
which then makes it possible for if somebody need you to come some place that's painful you can go there like this this doctor you know he did not have a big it wasn't that painful buddy you know it was he didn't prefer for this girl
to be happy over being miserable
he wanted her to learn to play in her misery and she did while she was still very while she was crying she learned to play
he wasn't indifferent to her but he kind of like if she was crying
he will be pretty much the same is when she wasn't crying if she was biting him as be pretty much the same as if she wasn't biting him
he wanted her what he wanted her to do was to learn to play and be creative because he felt because he wanted her to be free of suffering but in his process of wanna hear to be free from suffering
he didn't really prefer anything and he showed her not how to be playful and relaxed with her suffering
how to care about it
and be careful of it and learn to play with it
so not indifferent but relaxed
we're really caring and relax
so i'm in a way
i wouldn't you know it's possible that someone would relax before they cared and i mighty i might even say would you please tense up a little bit
and start caring about something
again that's sort of would decide the strategy was
if i would not care than i could relax with not getting from him what i would like
i can get relief if i just didn't care but how about carry carrying being devoted to the welfare and then relax
which is why they trust trust that you can relax because you're confident of your commitment not to perfection
a virtue but your commitment to it the perfection of virtue will come
after noticing your aunt non virtue a lot
and after noticing your non virtue a lot
you will be able to calm down a lot
if you haven't noticed any non virtue if i haven't noticed any non virtue
it's going to be hard for me to really become but if i've noticed it and noticed that a and be aware that i do notice
manon virtue and i do welcome people giving me feedback on my non virtue well since i'm vigilant and everybody else is watching me carefully i guess i could relax now everything's set up and if i slit if i'm not virtuous i'll probably get feedback
like maybe i'll give me some feedback right now but my non virtue before it's too late
i welcome it
i welcome feedback even if it's feedback that i'm not being skillful i welcome it
but i'm telling you i welcome it some people have not said that they walk it so those people you shouldn't necessarily give it to
because they didn't ask for it
i told that to someone recently i said i welcome people's back even if it's negative but i don't give negative feedback
unless it's begged for
and she was really surprised i said yeah i don't because it can really hurt people can harm them it can discourage them if you give negative feedback before they say i really wanted and then you carefully check really yes well how much do you want just a little bit for start with a little bit
like how about this much that's about right thank you can be enough for now
i don't want anymore for today's that was fine
yes maria


what makes you said that you haven't found something as you're looking for

where is that santana
where is it was the address
los gatos

it meets once every few years but those are good meetings on
well ah i appreciate the feedback i use suggesting that you're not surprised very often

your intention is not sharpened

are you saying that you you kind of want a sharp and something is what you think yeah yeah and i i want something to be sharpened to i i was particularly like
our courage to get sharpened
but in order to sharpen the courage i think we also have to be careful that we aren't just sharpener courage without being careful and gentle so i think we need to be really gentle and kind with ourselves and others and then we need to stimulate and rouse the sharp
nice of our courage to stimulate our courage
so we have the courage to be surprised
the courage to
relax and then the courage to play so just what you did just now i felt like was
your feedback i felt was a gesture to invite play
yeah so an end in that play if we can play here
but again play with
with gentleness you know not just play play with responsibility you might say play carefully with each other and i thought that you are fairly careful with the way you are trying to initiate play with me
just now

right so i'm again i'm inviting you to make any suggestions and you think would promote playfulness in his class because as i think key to us realizing
creativity here in this class and elsewhere


he thought the does more creative
and did you love that

how did we work with poetry
how did we work with poetry

remember how i invited to communicate project poetically


say again

trying some feedback on that
so i'm suggesting
that that
you said you love the creating gay and i'm suggesting
that if you prefer
you know the creating over the things you're looking at
i'm suggesting that it would be good to not prefer the creating over the things you over the material you're using to create with
so yeah i'm suggesting that
the the point of loving the ah
dick the a punchline of loving things is not it's good it is actually the point of loving things to the point of being able to create with them is so that the love will be unhindered by suffering and duality
so you may prefer the later part of the process
but i'm suggesting
that preferring the later by the process hinders the later part of the process
even though you're honestly admitting that and i but i'm saying to you i thank you for admitting that and i'm saying preferring the some preferring any part of preferring the beginning rather than than the middle or the middle rather than the beginning or the and rather than the middle any preference in this process i would say is not
being playful
and so you may say i like this part best and i hear you but i'm saying i would suggest loving that part loving that you love that part breast
but not attaching to that particular best if you love that part you'll be able to relaxed with departure love best
but really that you like best
if you love you don't love best in this process your love every part of it you'll love the beginning middle and end he loved the whole process but in fact when you first are loving your love is probably got some preference in it
and so we have to love the preferences but not sort of yeah i'm saying love those preferences don't grasp them
and ah at the same time even though you
maybe have some preference for poetry even though you have preference for it i still think that really that would be appropriate that we that in this class all expressions
are invited to be poetry
and i'm not saying my expressions have been poetry but
now i am saying my expressions have been poetry and your expressions have been poetry to how can we wake up to the poetry of our expression
trying to be poetic could be part of it
i'm suggesting the way for me to speak poetically
is to love my words and love your words
and let's try to be poets let's try to speak poetically in this class let's support each other to speak poetically and let's love people's expressions so we can realize the poetry of it because actually there is poetry there there is creativity their which we will discover and be
surprised by
yeah that was all surprising
not that surprising by little bit

do you say something ordinary


yeah but the creative mind doesn't create the object the creative mind arises with the object we usually think this mind creates the objects but really the object create a mind to they co-create each other so but if the but obv
next don't usually have in them but subjects can objects don't usually hate other objects nor the objects hate or prefer subjects
except when except when the object as a person who is a subject so if we are willing to love whatever the object is poetic are not poetic
that is conducive to poetry if we're willing to
do but again it's love and then play the creative mind doesn't just love it's objects it isn't just compassionate to everything and knows it then plays with it he doesn't stop at and just been careful and gentle an ethical and patient and generous it then
as the courage to start dancing with it and entering into the creative process which is already there
but before were kind
ark before were kind or attempt to be creative could be one sided
like i'm going to create you are i'm going to be creative with you you might say don't be creative with me i'd i didn't invite you to be creative with me be on created with managed to leave me alone
let me be let me don't make me be poetic
and don't be poetic with me
how's that for a surprise nancy

i said to creative mind
play loves the objects and then plays with them

yeah it's the same thing the occupants of our mind are the objects


yeah so not being able to hear sometimes is very helpful
so a lot of us have lot of health illness looking to look forward to
any other feedback
so yes and yes yes yes no feedback yes
i said that the root of the word addiction is to give yourself over to
so so sex for example sense pleasure addiction to sense pleasure is to give yourself over to to be devoted to it rather than just thank you very much you know i don't get i don't give myself over to you sense pleasure i take care of you i'm
careful of you i love you but i don't give myself over to you i got a job to do here and that as like i have a job to be your friend i'm not like giving myself over to you i'm not leaning towards you i don't prefer you are if i prefer you
then i'm a friend of yours and i admit i must admit i have i have preference for you
but that's a problem i have which i admit rather than i'm gonna like in go with that giving myself over to you

you do and so do want to be devoted to sense pleasure you want to be devoted to to do you wanna be devoted to extremes and most people are devoted to extremes like for example again existence and non-existence most people are devoted to one of the other
the lean in those directions and
when i saying to
be unkind to that tendency but rather be kind of the situation and we have a chance to come upright and be upright in a middle of that of our tendency to addiction to passion for things rather than just accepting them with kindness so pleasure comes thank you very much
and then be careful with it
don't take more than really given
in a pain comes we don't usually take more than given what we sometimes do that's called south modification to take little bit more than really was given because you're devoted to self mortification just how much self mortification is given i accept that amount
so yeah
somebody has negative feedback for me i'll accept trade accepted just as it is without
you don't give myself over to it can be kind to it
so the root of the word i think
the root of the word addiction is similar to you know the word devotion and devotion is part of the practice but something else going to be careful of
like i often quote that palm by yeats once there was a mermaid who found herself a sailor boy and took him for her own she pressed her body to his body
and on her cruel joy crusts took him down
she forgot that even love can be drowned some like that so she gave herself over to him
she she was devoted to him but she wasn't careful of him
she didn't say can you go deep down in the water with me he didn't have a chance to say no i can't i'm not a i'm not a mere boy
oh so we can't do this deep diving thing together no sorry we have to stay sort of up near the surface
and find our play up here okay
so she was devoted to him
but she got off balance and she wasn't careful

there's a risk of being in the gap of tension
and also the tension is gel is challenging and if you go in there your challenge and attention which seems fair to me

right that's what it's unpredictable right and the a new and with if you're entering into it
to get to to make a predictable
then you're not really being very loving
com and enter in here and i'm an eliminate the risk of a being with you mr tension
no i'm entering and i realized is a risk
and realizing the risk can i relax knowing there's a risk
and if i can relax knowing there's a risk and also real know that there's not just a risk that i'm gonna be challenging to the challenge intention but i
not just that risk but the risk that i'm going to not be playful
and it's also a risk that even if i'm play for the risk paper with this will be lost
the playfulness isn't like going to be established and then it's gonna be stay there
so i risk going into the tension i risk being tense
i risk being unethical when i get in there i risked being unkind
when i am i risked a restaurant my become afraid of the tension of the challenge of attention all this i'm risking so what am i ready to go in there and if not we'll just be kind of myself until i'm ready to to enter this intense pace
of the attention
and the challenge
and then also accepted it's going to if i ever do enter in a balanced way and if if the playfulness does start that that to this risk of losing that always and then accept that to and then when i know what is lost weight you know there was a time before when you didn't have it so you do the same thing
did before
in order to enter the space where you discovered it so it isn't just to find playfulness when there's no challenge
is to find playfulness in this meeting
not exactly opposite but
there's going to be partners that a big part of this is the meeting of
play spaces
that the other person's bringing their place space or the other situations bringing his playfulness and you're bringing his playfulness and you can't play by yourself is when they start to overlap and that's very risky and it has all of surprises in it

yeah and also resilience to notice to be ready and be forewarned that we may lose the resilience and lose the space
the situation before warn that that might happen so that's kind of scary not so much for something terrible the maybe that has it's not exactly terrible that you lose the playfulness but he probably will be lost and fact but it can be found so we could have part of his classes that we can have a lost and found department
so yeah let's let's let's find the school more into
contemplating playfulness and see what we need
in order to play together
thank you very much
and would you like to end with little chat a bodhisattva chat
so some of you don't know this bodhisattva chat you can listen to listen along
and learn
you can listen to the poetry
beings are numberless hi to save them delusions are inexhaustible ah a lot
to and them dime gay star down less unless i lot to enter them buddha as way is unsurpassable
evolve to become it thank you for your feedback
please keep dangerous to me