as his head sort of title golden zen meditation on the body

there is a teaching
ah which
was given in scripture
around seventeen hundred years ago in india
and the name of the scripture is in sanskrit is the short name of it is sounding near more china sutra
and that could be translated as the scripture
revealing the thought
and the thought being the thought of the border it's a it's a scripture which is showing
i'm not mentioning many of the buddha's teaching but also showing what the buddha was intending by various teachings
and in that scripture it at one section of a teaches the characteristics of phenomenon

and it says all phenomena have three characteristics
so ah
the body is a phenomenon that the body would have these three characteristics but that everything all phenomena have these three characteristics
ah
the various ways to translate them into english but one way for starters is
the basic the basic gum
characteristic are the basic nature of all phenomena is is called the other dependent nature or the other dependent other dependent character

and
then the next or another characteristic is called the
imagined character or imaginary character
or of imputation or character
it said
the third one is called the
but thoroughly established character or on
the reality character
so first ones other dependent next ones
imaginary next one is reality
so as propose it all phenomena have these three characteristics are these three nature's
so the body will too
and a book has been recently published have
with my name on it which goes talks about this scripture and in that book i kind of offered another rendition of the three characteristics which i think was
the dream nature
the mysterious nature
and the absence of the dream nature
so everything
has a basic nature which is other which is that it it is everything is dependent on others everything depends on others for its existence
nothing exists or by itself nothing makes itself and the way that is is mysterious the way that things are other dependent is mysterious or you can also say inconceivable
it also say wondrous
a marvelous
and inconceivable also could say it's unknowable
two
how ordinary perception
that's the basic nature of everything of all phenomena
the way they basically are is unknowable
but living beings who are also have these three characteristics
when it comes when it comes to up
living with phenomena they feel uncomfortable with things being inconceivable
what i've said so far made to some of you be almost inconceivable
but
if you think what i'm saying is inconceivable that still conceivable that you could think that
the way i really am and the where what i'm saying really is and the way you are in the way our bodies are are basically
too vast and marvelous and inconceivable and beautiful to be
grasped by
consciousness
by discriminating consciousness and discriminating consciousness is the same way
the way everything depends on other things for its existence is inconceivable inconceivably wonderful inconceivably beautiful in and mysterious again century living beings have a problem with that they feel
i'm comfortable with in conceive ability because
therein to conceive ability their into conceptions their into ideas they're into images so
because of that
all phenomena
gets projected on it images so that living beings can know them but what they know
he's not the basic way things are which is mysterious and inconceivable what they know is their imagination about the things
so the inconceivable way we are is not an appearance
the way we basically are is not an appearance but
we make things that aren't appearances into appearances and then we know them but how do we know them we know them as appearances not the way that basically are
the way things are that supports see
concoction of
appearances is not an appearance
but these appearances are based on something something really
inconceivably wonderful our basic life
but again
in order to get a of things which can't be got a hold of we've put an image out there and grabbed the image and think we got the thing we didn't but we feel good that we got something we got is just our imagination of the thing
the third characteristic of of our life of everything of our body the third characteristic is that basically no matter what
it's always free
whole phenomenon are free of our ideas of them we have ideas of people and ourselves and with these ideas with these images we feel like we can get a hold of what people are and what we are
we misconstrue the basic nature of things
as what we appeared to them but actually even though we imputed to them are amputation never touches anything
and basically our our life is always free never not free of whatever we think of it
so if you think he got lousy life
then you know so anything you know you have a lousy life
does you think so
or if you think you have a lousy life he and i'm sure than you know that you're not sure at least you know that
but even though you think you have a lousy life and you're sure are you think you have a lousy life and you're not sure actually your life is completely free of whatever you think of it
no matter how bad you think your life is that
that
that bad judgment does not ever have reached your life your life is always free of everybody's idea of it
and no matter how good your life they think how good you think your life is your life is free of that too
which you may or may not like to hear that
basically however another teaching is that if we do strongly at here which we which we do not just sort of thing to think that for maybe what i think of people is what they are
but usually we think strongly that what we think of people's what they are when we strongly at here
two if if we weekly adhere to our ideas of things as them we don't we still don't feel like we know them so we strongly adhered to him so we can actually get you know when it caught some traction
and when we strongly adhere to our mysterious inconceivable life has our imagination of it when we do that this is the origin of affliction are all afflictions come from this basic
misapprehension of our life
of converting an unknowable
existence into a normal existence and holding to the way we know it to be it a create stress
and all kinds of unfortunate things follow from that stress
and now so it's possible however to study this process is such a way that we realize
we realized that our life is free of her ideas of it and then we abandon we abandoned our ideas of our life we don't throw them out the window we just abandoned them as being our life and then we become free of of suffering
so our life actually has a
has a kind of defiled aspect and a pure aspect and another aspect which is both the filed in pure
our basic life is both the filed in pure because it embraces illusions about itself
and freedom from illusions about itself
the ideas we have about our life defile it
if we hold to them we have suffering
and but actually the freedom from ideas about our life is pure
and our life has both sides are basic life has both aspects
our basic life is defiled by fantasy
and also it is pure fantasy
so this applies to the body
which what we're going to focus on
here this time
ha that
have a basic teaching from the early days of the teachings of the awakened one in india twenty five hundred years ago or one time he said what's the body and he said not efficiently he said what's the world and he said this six foot mod
he is the world
so i would propose to you that the that the body in one sense is
ah
in one sense it is art
sense capacities
for example our our capacity to be sensitive and responsive to
what we call light
what we call sound smells tastes intangibles
the physicality which is sensitive to those those forms of
physicality
that's one way to talk about what the body is
but that way of talking about it isn't complete i would say because
just it's because being sensitive doesn't really count except when sensitized
so the capacity to be sensitive to light for example the capacity to be sensitive to electromagnetic radiation
i'm
when it's not actually responding to that the capacity is just potential
so the actual body that actual living body is the body that's actually in a reciprocal relationship
with
it's a physical it's a physical thing that in a suit reciprocal relationship with
ah
with another kind of physicality
it's a material sensitivity that's in a reciprocal relationship with another kind of materiality which i wouldn't call insensitive
but i would say that that kind of materiality

i don't have to say about right now
when the when the body is
ah interacting reciprocally
not just it's i say reciprocal because it isn't just that light touches the body
i would say it's not just a light touch the body
it said the body
the body explores the light
and also the light kind of and beckons the body
to to receive it that they're kind of in a dance with each other and when that dance is occurring
that dance when that dance is occurring that dance is consciousness
you could say you know one might say i might say that the consciousness is the body dancing with
the physical world it's the physical body dancing with the physical world but it's also the physical world dancing with the body consciousness is not is not just the body doing this thing is the thing doing the body
it's reciprocal but not cease not symmetrical
electromagnetic radiation isn't the same it's physical but it's not the same kind of physicality it's a wave right it's not the same kind of physicality as per sample the retina and the way the retina gets grouped into nerves and gets collected into the optic nerve
and enters the brain and
dressed of the body
a can't this is the consciousness is this interaction and this consciousness than this interaction which is this dynamic between
these two kind of physicality ease his consciousness and in consciousness
there's all kinds of all kinds of images arise part of consciousness is the a bill it had consciousness comes with imagination
the body the dancing body
the dance of the body in the world has an imagination
the the physical world the mountains and rivers and are central body
dancing together had that dance has an imagination
the body has an imagination
and the mountains have an imagination but the mountains without being without touching the mountains without having light pounds off them and and i'm touching a body the the mountains don't have imagination man
and the body doesn't have imagination either it's when they danced together that we have a mind and the mine has an imagination and the mind imagined
at a certain point at the mind imagines a body
and that's where the imaginary version of the body
that's how the imaginary that a story of how the imaginary
version of the body arises
so the the the body which has arms and legs and fingers and fingernails and hair and all that we know that body we can see that body we perceive that body
and that is an imaginary body

the imaginary body has the you could say advantage that we can perceive it
as a matter of fact it is a perception
it's a perception
but there actually is a body there but the body is there
is not a perception
it's a physical sensitivity
in in a reciprocal relationship and the way that reciprocal relation ship works that's the other dependent character of the body that's the mysterious aspect of the body which we don't know i'm talking about it
ah and my words may be creating may giving may support you'd have to have images of this of this body but that bodies is inconceivable the other dependent character of that body is inconceivable the conceivable version of the body is the body most people think if the body
but the boat with the buddha said
he's got when he said what's the world he said the world is is six foot body
he kind of compromise i would say that in that expression by by half talking about how inconceivable the body is by telling us that the bot that the world is the our body
but then he put it into into the image form of it being six feet he didn't say what is the world it's this it's this body of
infinite extent he didn't say that
it's the body of inconceivable extent it's the whole universe so another teacher said
that the entire universe and ten directions if the true human body
i would say the entire universe and ten directions is the other dependent character
of the true human body

i wrote this down
earlier today the structure
of the inconceivable
a rising
a perception
is the reciprocal
relation of the body of sense organs and the non sensual
but interrelated environment so before i was looking for some way to talk about them
the the sends data and i couldn't think of a word for it to now i would say maybe to call it non-sexual
the mountains are non central
when i see you
ah you're in when the way you the way light bounces off of you
the way sound waves bounce off of you the way they emanate from you
allow me to ah
to be aware of you and then when i'm aware of you i make up an image of you and then know you
but the way that the way the physical things inform me of you inform me of your body
is not central the way light bounces off you sensual beings is not essential
the way
the way gases ah
emanate from you and move around you
is not central however both all those things dance with my sense organs
so your body is the way year know in the world where i can know you
and my body in the world in a way that you can know me
but my body is also in the world in a way that i am participating with you and vice versa
but the way my body dances with you is my body doesn't dance with your sensuality
it found it it dances with your with your
non sensuous
materiality
and then it makes in that interaction gives rise to have fantasies
about your body
which i know
but but aside from my fantasies about you i had this mutual relationship with you were our bodies are are dancing together but the weather dancing together is i'm dancing with the non central part of view my central part is dancing with a non central part of you in
the central part of view as dancing with the non central park
bodies do not sense other sense organs
they sense you know their bodies do not sense that somebody else is sensitive to light
what i want my for example my i cannot sense that your eye as sensitive to light
but when light touches your eye or your face and comes to me i can i am sensitive to that light and by being sensitive to that light i am aware of your face
and then i can make up a story to can help me determine whether or not you can see
but i can't see your capacity to see i can just see the way light bounces off your face and by the way you move i i sometimes can tell whether you can see or not
huh
i think gum i think what whitman said something like
hum was somebody said walt whitman said
we don't have bodies we are our bodies
i are not walt whitman said that but somebody said he did and i thought well that's close to what i to understand but i wouldn't say exactly i would agree we don't have bodies
it's not like i have a body but i was saved i would say a little bit more i would say we are our bodies yes we are our bodies in relationship with the whole world
we're not just our bodies because our bodies are in relationship if they're not in relationship if our bodies weren't in relationship with the world we would have no consciousness
we are our bodies dancing with the world
and i am i and i and i think i'm almost quoting this right whitman says something like you want to see the soul
and then to then and and shorten something else he said the soul is your body
now in buddhism we don't usually use the term soul but i think that
for me would i think people are talking about often when they say soul is they're talking about
the other dependent character of phenomena
which is kind of like
in some sense the whole the holiness or or the divinity of our of our of our being
it's the way are being as in cooperation with the whole universe and the way the cooperation it isn't that the universe animators and give us life it's the way our body is dancing with the universe that is our life
so you wanna see you wanna see the soul and he says the soul is the body get i would say
differently i would say you want to see the soul you cannot
the sort you cannot see the soul
but what is the soul the soul is not the body the souls the body dancing with the world and you cannot see that
but you can realize it because that's the way you are and how do you realize it well you realize it by playing these teachings to what you can see
and you apply these teachings to what you can hear and you can hear me give you these teachings and then you can apply these teachings to what you hear me say and what you see me as and you can talk to me about it and you can become free
of
being trapped and compulsive about making your body into something you know
this weekend i'm offering a retreat on the middle way of freedom from addiction
and the basic addiction one perhaps the basic addiction
the basic compulsion of living beings is
to make things substantial
to make our life which is not substantial substantial
our life is not substantial
our life is not imaginary
except that we accept that we're constantly making it so so we can know it so we talked about addiction to substances but it's really addiction to substance it's really addiction to imagining substance
and because we imagined substance
we we become addicted other things too because we feel stressed when we imagined substance
until it so we we have in the realm of imagination we have an imagination of our body we have an imagination and mind
and the imagination of our body and the imagination were mind
our productions of our mind and our mind is a production of our body
but not just our body isn't just that our body makes our mind it's our body in relationship
how mine is a production of the world the whole world makes our mind together with the way the world interacts with our body that interaction makes the mind which dreams of a substantial body and other things
so
fortunately
teachings are coming to us
the world is a yeah like for example we hear that we hear people talking in the parking lot
we hear the train whistles the train horns are those horns would you say or whistles
the train horns
ah
whistles whistles
we hear them you hear my voice
you hear my voice and when you hear my voice you make words out of my voice sometimes
and by letting those words in your mind you now have the three characteristics
you have a suggestion that the body you know
that the body i know that the body that appears to you is
just a conscious construction
and i that but it's an image
of an image of your body
and you have also have conscious construction of images of how to treat your body
so you can realize
the abandonment
of the image of your body as your body
and realize that your body is free that your body is free of the ideas you have about it
and then realize your actual you could say holy body years the sole of your body the way your body is not by itself but as always in this inconceivable
ha other dependent dance with all beings
the way
the way our body becomes alive and supports consciousness the way that that happens is the way of enlightenment
hooters didn't make that up they discovered it and became ah completely intimate with it
so yeah so in his class i i wish to guide us
to the realization
of our soul
which is our other dependent nature
i read in a in a bible in up
hotel one time gideon bible they have like summaries at the beginning and i looked up the word soul and said the soul is the animating principle
have something and i think it was life or the animating principle of the universe but the animating principle of life in this teaching the animating principle of life
his other dependence
that our life doesn't make itself
and it isn't made by one other thing there isn't like one maker of life
life is made by an inconceivable network of conditions and i'm focusing on this body with is complex sensitive organism interacting with this infinitely complex universe in this way we call
inconceivable mutuality giving rise to an inconceivable mind in a inconceivable process of origination and it produces a mind that
turns away from the inconceivable wonder of life and makes life into ideas so that it can grasp it and so on
and i said that but the way that actually works even that is inconceivable
the way all things actually work
is ungraspable
still i we can't get introduced to this process and meditation without converting the teaching that's coming to us into conceivable entities so that we can apply teach it to comply practices to apply these teachings
well
i have this thought that the in on the some of you might be surprised by what i said and maybe have some questions
about that
our comments which you care to offer
yes

chapter or section
regular
i think the chapter that talks about the three characteristics would be good
and then the next one is about how these three characteristics
are also three different ways of insubstantial allottee
so these three characteristics are teachings which are given to us so we can prepare ourselves to are open to the insubstantial allottee of our life
these three characters help us enter that and and actually they the and actually they each one of them are are slightly different types of insubstantial allottee
and i said that attacked the next chapter talks about that
yes

did i say nonsensical
i don't know if i said it i don't remember saying it right
non-essential yeah
yeah i
you know when when electromagnetic radiation touches a mountain touches a mountain it has some consequence
but but but to great extent what it does is awful for example when light touches the mountain i don't know that physicists can tell me it kind of bounces off we cannot we we human we sentient bees cannot see light
we can only see it when a bounces off something
but i'm not proposing and i haven't heard people say that mountains can see light but light touches mountains but they don't they don't respond to it they don't come alive
a to it the way a living being does however
although they don't come alive to it the way a living being does
still the life of the living beating arises from the interaction of that
physical
energy the radiation
not just the radiation it's when the radiation touches the mountains that we come alive
so the mountains and the radiation together touch your body in a way that gives rise to consciousness if the radiation just came straight at us we don't it doesn't give rise to consciousness
the way it does when it bounces off something back to us
so the mountains are not separate from the birth of the mountains them
the existence of the mountains is not separate
from the exist from our existence but the way electromagnetic radiation lives is not the way the sense sensitivity of a living being to that radiation lives
but the consciousness is inseparable from that radiation
because you cannot have a mind without a body that's been stimulated by other types of
have you know by by non-essential by the nine central physical aspect of the universe so you're near central abilities do not touch my central abilities your billing you see light doesn't touch my ability to lead to see light
light bouncing off your high into my eye
that touches that gives rise to my life
but it bouncing off your eye is to same as bouncing off your nose it's not your eye that wakes up my eye it's the energy touching you and coming to me
and that energies different than my central response
but the life you cannot say the life is just the body responding because there's no body responding aside from the but from know is from that other type of physicality touching it
so the bodies so the body is actually the whole universe
really
but it's not just the whole universe in the sense of this whole universe is just sitting there it's the whole universe in this dynamic dance that's the body
and that body
is a conscious body and that body makes up stories about the universe which are conceivable
however most of the conceivable stories are being revert read real oh got refuted now by modern physics
they're more and more admitting that the way the universe actually is it isn't just sitting there dead it's jumping around all the time and it is very dynamic reciprocal way which is inconceivable

yes

the eyes are windows to the sole yes

i would say i would say find the iser which the so but i also would say the ears or windows to the song
music what's that about
hmm

say again you look at somebody's ear

well ah it is each one is different but when you look at somebody's eyes actually you can you can actually see their brain
when you when you look into somebody's eyes you actually looking through their optic nerve into the brain
you can see the and you know when when when the doctors they have special equipment to look more lights and stuff but they look into your eye and they they looked into your optic nerve which goes right back into your brain that's why this so that high examinations can sometimes disclosed other brain diseases and also
the way were built human beings are built
is that
when we when we're growing up and we look at our caregivers which are sometimes our mothers
we look at their eyes and when we when we smile at them or and with smiled and but we look at their eyes sometimes and we and we see in their eyes that they think we're pretty neat
and when we see that they think we're pretty neat
our eyes change
why think one things that happens is our eyes dilate but it often goes a dilation with a little smile or a big smile and when the caregivers sees that dilation when their eyes sees that are changing the eye and that smile the caregivers eyes light up a little bit
more
and the caregiver gets a little bit more happy and the baby looking at the caregiver given more happy and being even more interested than she was before the baby gets more excited and then the caregiver get more excited and and a baby gets more excited and the caregiver caregivers more excited and so on and they get to a place which is described as
perhaps the highest level of neural excitement that we experience in life
and that level of neural intense and level of neural excitation seems to be necessary in order to initiate other brain developments
so the sad thing is children who grow up without having somebody giving their kind of attention they have little gaps in their in their development because they don't have that intensity to turn on these processes
so that particular i'd i think it's very important and in art in the development of our brain and also you could see the brain through the eye
the mother can see the baby's brain the baby can see the mother's brain the baby can tell that the mother thinks you are the neatest thing in the world and you're just like me
that that thing is very important
but also the ear and the nose and the tongue the basic sense that the the most primitive says is a sense of touch the other senses are modifications of touch
so the the eyes are basically an unfolding of the surface of the skin
the center organ goes inside the ear the sense of gordon as aside the knows the censored goes that the skin goes inside the scenic skin goes inside the skin goes inside the skin makes it makes a cavity and develop special things for different stuff for liquids or gases for mechanical waves
and for electromagnetic radiation but the skin before you had those the other skin which is sensitive to all that stuff but not in such a specialized way right the skin is sensitive to electromagnetic radiation gets tan
it's warm
gets cold is sensitive to mechanical waves it hurts when you know when it gets when they get really strong they not just hurt your ear which especially suited for them but your skin can hurt to from a from type are you know from from month mechanical
waves your nose all your organs but your skin can is sensitive to gases liquids
mechanical waves and electromagnetic radiation and unfortunately usually called tactile pressure and temperature
so early organisms are just a skin right a cell membrane and then you get
development get the skin gets developed just developed into these cavities which is specially suited for these different types of physical data bouncing off the rest of the world coming out of people's throats you know heck know
and so
so all these organs art art
our windows to the sole their windows to the dependent core rising of our life because our life arises through all of these
and each and a spectacular her in a spectacularly different way but also which a which we can see
you know but also an inconceivably different way
they're all doors to the soul they're all doors to the how they're all doors to how the world's interacting with those doors the way the the way the world interacts with those doors is
our life
his exactly our life come from that the way that dance is our life but that again it's inconceivable
but don't worry we're not we're not stuck in any can ability because
these the way things interact with these doors gives rise to a mind that can dream up stories about it and make it all conceivable
non stop
except me no end in our when brain damage or of your special yogis states where you turn down the imagination for a while
but i'm talking about turning it down i'm talking about study the imagination study these teaches and
here here now we are now using our imagination to receive these teachings and think about them
anything else about this yes

hmm
well
what it got there
there is some races there is someone who got her
how to learn
organ racism some organ races going on even even in the buddhist tradition
did they sometimes do sometimes well that the eyes the sense organ par excellence i've seen that in some buddhist texts
sort of favouring the i
the the the cat did the category of experience which includes all material interactions both the subtle material which is the organs and the gross material which is the feel that that the organ dances with the the south
thing is called
rupa which is the word for
ah sites
so rupa which is the word for sites is applied to all
his employees is the name of the category which includes sights sounds smells tastes and touch intangibles
so there is some kind of like i'm sorry to say in a way favouring of light and colors
among all the other things it but i think it's kind of a nice
a human to human tendency
to think that seeing as is a big deal
and you know we stand upright as to lot to do with seeing we don't hear better standing upright necessarily right
but we stand approach so we can see
we hear it what
you might hear better but you probably don't smell better
the champion smell or to keep their nose down near the ground
the smell stuff not not not to look
how
well yes

no one's life is not totally imaginary you can sit one can say that i should judge i should say you can't say it i would just say this teaching is saying your life is not totally imaginary your life just has an imaginary nature
along with the way it really is which is a and were really is is it's free of your imagination
the imaginary side is decide that
causes trouble if we believe it so you could say the suffering comes from primarily comes from believing the imaginary as being something more than imaginary but our life is actually always free you don't have to make up freedom it's always like sitting there right
freedom is always right there in our life but the imaginary side were addicted to the imaginary side were not a dish for not addicted to the freedom side
we're not addicted to the freedom from our imagination it's right there all the time but we can't see it because we're so much into the normal
which is the which is imaginary

can one word
use
yes that's what this classes his class is to use the imaginary to become free of the imagine or that's it is classes about
hmm
yes
yes
that's what this classes about
i'm giving i'm talking to you and your mate and you're imagining what i'm saying
and you can use what you imagine i'm saying to liberate yourself from your imagination
and all your problems occur within imagination
your problems are not just imaginary though even your problems are free
but if you don't give up your addiction to the your imagination of your problems you won't be able to open to the freedom of your problems
so the problems that come from our addiction to making things novel which means that we believe our imagination because our imagination is what makes things normal that addiction encloses of an imaginary world
what that we believe and that's where all our problems are only place we have any stress
when and were addicted to that but we're not addicted to the to the absence of her imagination and in the way we really are even though it's right there just equally there we keep looking where we we ignore it we are ignorant of it we turn away from it towards where we think the goodies are
but actually it's not that they are good goodies there it just a being addicted to those goodies does makes it hard for us to see freedom
and freedom is the freedom of our life from the way we make it normal
so we now are receiving material that would imagine we can use our imagination of this material and our imagination of everything else in our life that is the way we become a free of imagination is by using imagination
that will be the way
yes

ah
there's no beginning to this process beginnings are again are just fantasies are just thought constructions but
living beings have that we have now seem to have ah
seem to arise because in the past they have had difficulty facing the inconceivable and you could say one of the one of the things that they might be uncomfortable with the inconceivable is because maybe they're afraid of it
the freedom
is also inconceivable but the freedom it is in some sense in a way to freedom that i should say that not so much freedom the freedom comes from seeing the absence of the imaginary in the inconceivable
so we're afraid we can be afraid of freedom we can be afraid of the absence of our fantasies and we can be afraid of them
marvelous inconceivable nature of our life we can be afraid of all that
and i think
yeah i can imagine i can imagine and seems like other people can imagine that people can be afraid of all of those things
and people could even be afraid of making things substantial once they find out that that's the troublemaker so we can be afraid of almost everything
but more sentient beings are not real comfortable living in a state of in conceive ability
however when you're concentrated you actually open to a situation where you open to letting your conceiving capacities calmed down a while and you'll find out that it's not so bad actually it's quite comfortable to turn it down for a while
yesterday
and then after you feel that than you can then you feel more comfortable opening up to the teachings which tell you that that's the way things are all the time not just when your concentrated

hmm
just you said why would we but again we don't do this on our own this this thing happens with art of our bodies relating to the world body's relating to the world have given rise to consciousness
and then the consciousness i nice might say you might say why did why did consciousness come with imagination
and for us you know for us humans ah science philosophy music technology and technology means cooking sewing weaving
housebuilding all that stuff requires imagination so living beings who have imagination seemed to
the rive
and not non-human to have imagination also seem to thrive and seem to have imagination
so once you have imagination
basically you're in this year in this game of suffering so for the sake of biological flourishing i would say the imagine a the powers of imagination ever isn't that would be a story i would tell
and then once once the imagination developed to a level of linguistic powers it became possible to
to become even more aware of the problem
and become more aware of ways to relate in the problem that would be skillful and the science the science that facilitated by the imagination could also be applied to the problems that imagination and genders
is that
when beings used when some beings learn to use their imagine didn't so
i'm saying that has a biological evolutionary thing imagination has arisen because it was because it was a service to biology
many biologists look at look at at her atom simpler forms of life and they say if you look at the way that functions you can see that eventually that that the the origins of the idea of self are in simple animals and plants

simple organisms seem to be able to tell like i've heard that the that the cells in in the thinnest
ah roots of redwoods can tell the difference between
those very hair like fine roots from them's from their one tree they can distinguish it from their own tree and the other trees
the that when they when they touch the the roots of that are coming from the same
basic trunk they can tell that that's this from the same trunk and when they touch from the root of another
redwood tree they can tell and one of the definitions and dictionary for self is the way a cell can tell what belongs to inside of itself and was from outside as one of the definitions so this idea of discrimination and imagination seems to be very
easily drawn from life
so this the story would be also though that once life started to develop it realize that there's some stress in this whole process and some people some being studied this and used in our imagination to become free of their imagination by doing certain practices
which we call bodhisattva practices they applied these practices to the imagination process
shocked you would you would you give barry some water
and you can just cough away until you get it don't worry we're okay with your coffee you know here get he can have mice you on a quandary mine it's quite handy
so this is where imagination comes in handy say but it also has drawbacks
because we always sometimes believe our imagination as something more than that we sometimes think our imagination is our actual life
so again some people learn how to use their imagination to become free of their imagination and they became free and then they told the nice are sending a message they're sending word back to us from freedom about how to become free
and one of the message is back from the free from the beings who have become free as all phenomena the body has three characteristics
this teaching is given to you to liberate you from
ah from the way you make your inconceivable life conceivable
yes

it seems like

did you she said she said like anxiety
yeah like anxiety that's where anxiety comes from it comes from pure imagination
ha

but it's it's nine fifteen
so next time if your mind will talk about what sensations temptation usually comes in positive negative or neutral none of those or anxiety
and you can have anxiety about all three
so we can talk about their next time
when yeah

a sensation is initiated buyers by your imagination
all afflicted emotions are initiated by your imagination

well i think we have to hit with this is a kind of wow maybe i'm to agree on terms we can we can work on that next week
thank you very much