The content of the object of that wisdom, to the extent that it has an object, prior to its full realization, the object of it, in this section of the Ecclesiastes, which I'll write down in the after jargon. Although the things are definitive, what I hope you will get a sense of in your practice will be how you can see that deep agapis are flat, inherent existence, that you will actually be able to see this and thereby be released from all suffering and distress and become When I think of talking about this, I feel like I'm standing right here at the edge of the great ocean.

[01:19]

We walk into the ocean, a little ways, our feet are wet. And I wanted to tell you that this is a big ocean. And I keep walking out into it. But don't expect that we'll be able to cover the whole ocean. We could get out into it. and would come back and dry her feet off, and go home and rest in her neck again. Then coming back to the ocean of Dharma, and get the retreat and move it back in, not touch it, or move it, and place up as they follow up the sand, the whole of the ocean. So he presents himself in a discernmental process of the rising of the self and the interdependence of all the elements.

[02:49]

That's what the of Buddhist psychology is about. So I'd like to tell you now and over again about two kinds of selflessness. One kind is called number one. Meditain is called number two. Number one is the selflessness of the person.

[03:57]

The selflessness of the personality. In Sanskrit, it's called phulgala. is . means person or personality. is no. is no, there isn't any. And is a derivative of . The lack of opulence, the lack of self, of personality. The first kind of self is this. Okay? The second kind of self, selflessness, is called disarmus.

[05:03]

Nai-opulence. Nai-opulence. the naya-papima-papima, the no-self of the dharmas, or the elements of experience. In a sense, there's a third kind of emptiness too, which is the emptiness, the naya-rahmaya of the naya-rahmaya. This Nairopneum of Nairopneum was born tonight. Probably the first time it has been written on a blackboard. Mr. Naurang, sorry. First time I ever wrote that on a blackboard.

[06:11]

So the ,, the realization the selflessness of me and you, of the individual person, that selflessness is born of seeing that the self dependently colorizes from various elements of experience. For example, to see if the self dependently colorizes with the five aggregates, or to see if the self dependently colorizes with the 18 Doors of arrival. I mean, the 18 elements of the 12 doors of arrival. You can see how your self is born in conjunction with these elements of experience. You understand and you will realize the selflessness of the person. Your self first. Okay? I'll say this again.

[07:14]

The realization of the selflessness of the dharmas, in other words, the emptiness of the aggregates, the emptiness of the skandhas, the emptiness of the dharmas, the ayatthins, the emptiness of the elements of experience, the eight elements of experience, the dharmas, the emptiness of those is realized again by seeing how they dependently co-arise with each other, how they are interdependent, mutually creating each other, and they also lack apparent existence. This level of insight, this level of wisdom, this level of understanding selflessness, the understanding of selflessness, which is in the Heart Sutra, which all of the Keshavas saw. So some Buddhist meditators see the selflessness as a person and realize liberation from individual belief and individual selfhood. The next level is you realize liberation from that level of liberation. by understanding the selflessness of the elements, which led you to understand the selflessness of your person.

[08:21]

And then the final liberation is the liberation of liberation from liberation. Okay, I don't think there's no case for it. It's going to be totally disputable, but I'm just putting it off there. And now I'll go through it in one digit. I raised this stop and warning. So again, I can start with reminding you of your ongoing work of a present.

[09:38]

Now, present now, what's happening to you? And I don't know if you have some experience of self or not. But what I'd like to now do is take you through the process of awareness, of the experience of self, and how that experience evolves to the realization of enlightenment. You may not all have a clear sense of yourself, but if you have a sense of the he, that's the key to locating it.

[10:55]

Particularly if you have a sense of anxiety or some kind of anxiety, Because anxiety surrounds persons, all persons, all individual persons, all persons who believe in their individual existence are nicely surrounded by anxiety. So if you feel anxiety in some ways in your body and mind, Then just be present with that, and then gradually you can feel it surrounding around you. Maybe first you feel it around your heart, or around your eyeballs, or around the back of your neck, or around your kneecaps.

[11:57]

If you're open to that feeling and you're present with it, you may feel it gradually developing you in all directions. Someone forced me to experience pop culture last weekend and took me to Independence Day. I know it's good for me. Anyway, one of the themes is that this guy puts a can of Coke up on a space jet and passes it down and shoots it. So he shoots the Coke And it breaks the ball, which in a coat or a knee, it sliders and envelops the whole spaceship. Because the spaceship has a protective shield around it. You know, you can't get too, you can't, if you shoot the gun at the spaceship, it bounces off the protective shield.

[13:02]

And the protective shield's all the way around the spaceship. You know, 360 degree sterile coverage of the spaceship. If you throw water, if you break water on a surface, a coke on a surface of a station, it may even break all around it. The splatter goes all around it. Does that make sense? This is very similar to us. We have this 360 degree rejection, or 360 degree rejection. of the other as not us. But that's also 360 degrees or a spherical attack from it by which we both threaten to lie there. If you can feel that anxiety, that what's on the inside of it is usually the self, unless you have an inside-out self, and outside is the other.

[14:03]

So then you have a sense of yourself. And if you can feel the pain around there, particularly if you have pain in face, you have a sense of where the body is, and all along the surface, usually there's sense for it all along the surface. While they're concentrated on the face, the face is a particularly very strong place of identification of the person. We have lots of senses here, the sense that this side is itself and the other side is not. It's all around there. because the body sense, which is the most fundamental of all the particular realms, is our sense of self. If you take that sense of self, you will really start doing traditional exercise, which is called meditation aggregates. I would suggest that you try to bend your mind into these categories.

[15:10]

I'll tell you about them, just listen to me. So the first category is, the category of spirit is called form. The second category of spirit is called feelings. The next one is called perceptions or conceptions. The next one is called formations. And the last one is called consciousness. All of our experience can be accounted for. Any experience you can tell me about, I categorize in one of these five categories, the five keeps. This kind of event, you know, he is the, this kind of, The talking is like initiating to your mind the beginning of the beauty of the self, of the experience of self.

[16:22]

You see the two ways? experience itself, and the other is a self-experience. We actually usually have a self of our experience. We have experiences moment by moment, which we are more or less aware of. Again, I'm asking you to be progressive. I'm asking every female which experiences this. They experience the experience. What most human beings do is they have a self of that experience. They like, take their experience and they sort of do this wraparound method, and they give it to a unit, or an individual. They have a self, their experience, and then they have an experience of self. you're experiencing in any way, have a sense of yourself and almost experience yourself.

[17:29]

And like I said, you cannot experience yourself in the sense of the self is that surface around which anxiety is passing. That's like an experience of self. And that feeling of anxiety arises from making the experience into self. or the soul of experience. One of the basic definitions of suffering, which is the Aularen Kosha, like I also like to, is So this is not proper Sanskrit, okay? But it's something like . At least . We're talking about aggregates.

[18:34]

But I forgot one word. I think it's . Dukkha means suffering, frustration. And you know that word dukkha means it derives from a wheel that's on the ground. Something's off. Something off. What's off? What's off is the thighs are getting dukkha dana. What does dukkha dana mean? It means rest. Rest. If you grasp your experience, that is suffering.

[19:50]

It's not like that causes suffering. That is suffering. It's not like you do that and then you're suffering. That is suffering. To grab your experience, to grab your experience as itself, that's the basic definition. That's the basic thing that's wrong. So if you've got suffering, the suffering is rising right around the clean to the experience. Now, if you start tuning into the experience and just be present with it, you hear that there's form, feelings, perceptions, mental formations, and consciousness, you may start noticing methodical counts for your experience. Form these colors, sounds, smells, tangible things, and tastes.

[21:01]

When you take body on your legs, those are actually more like concepts. An actual, simple, physical experience is part of what the experience is. And there's feelings, positive, negative, neutral sensation. And there's perceptions, things you actually like or perceive as objects of awareness. And then there's mental formations, which includes reading and delusion, or else some concentration. decision, faith or lack of faith, diligence or laziness, hypocrisy, dishonesty, honesty, non-hypocrisy, laziness, effort, all kinds of possible mental factors that are included in the fourth diagram. The fifth diagram is consciousness itself, which embraces all things that are happening in normal consciousness. So, if you feel pain, the pain is in grabbing a particular moment of experience, in a particular moment of experience that contains some unique momentary manifestations of these five channels.

[22:16]

However, this grasping is grasping is suffering. And in a sense, the grasping is suffering because the grasping is extra. The five categories do not need to be grasped. They do not need to be held together into a unit. They're just five things that come up, and five things that go away. Gradually, it's a problem. If you can start tuning into this process, you can notice that the grasping is a problem, is the pain, and you can notice that the five don't need to be grasped. addressing the self-havoc, that the self-havoc actually doesn't need to happen. Then you also might think what this is, this rallying is partly because there's two kinds of reasons for this rallying. One is that self-havoc will get projected onto experience, making this experience into a self.

[23:29]

And the other thing is that because of it might say, in un-thorough presence. By not thoroughly experiencing, we're driven to creating an attachment. And then we project this attachment onto our experience. All this How this all works, it will reveal itself to you if you can just be present in the middle of this self-experience and or experience of self. If you can just be present in the middle of this gravity, if you can be present there with the key and all that,

[24:33]

this situation will naturally convey itself. And you know, the person, which we're going to realize, the selflessness of this person means, the word person comes from persona. And persona means math, correct? Another meaning of math, however, is Another meaning of personic is the characters played by actors. A person, in a sense, is a character played by an actor. It's also a mask. If you can stay present in the middle of this self-playing in this game, the mask will be dropped. The person will be dropped. and elements will just stand alone. The experience will just be there, unmasked.

[25:37]

In order to witness this revelatory unmasking of our experience, the depersonalizing of our experience, which happens spontaneously all the time, We have to do the hard work, what they do presently with our experience, which, as long as they're supplementing, will be painful. Now I'm going to, like, take a few more steps in this process. At this point here, where you're starting, you're settling into your experience, and the revelatory process starts to happen. And we'll go from there to complete, perfect enlightenment, and then come back again to this point and go through this again in more detail.

[26:49]

All right? Ready? So then, once the unmasked public experience starts to happen, In other words, the covering, the covering, overall guard of the shield around the experience starts to drop away and the elements start to appear by themselves, like they're basically now experiencing pain and pleasure, anger, confusion. self-centeredness, anxiety, faith, diligence, jealousy, hypocrisy, dishonesty, and so on. These kinds of things you're experiencing. Then you start to see how they are relieved to the mass, which is now somewhat dropped away. And you see how the mass will come back in conjunction with

[27:52]

And you start to see that the mass really doesn't account for them, and yet the mass can be experienced in terms of combinations of these building blocks. And you start to see the inner relationship of all this, and then you realize, even when the mass comes back, the mass doesn't really have any independent existence on elements. Since these five adjectives come from all our experience, whatever sense you have of yourself, must be one of the five categories, and of course, none of the five categories are the self. See that happens? We put the self onto the five categories, and that is suffering. If you sit with the suffering, the self-owering, the self-owering, and it clings to the whole group as a unit, starts to move away and drop away. But this sense of self can reemerge.

[28:54]

And then again, we reapply. But if, as it arises now, you see now, this is now, instead of the self of the experience, this is now the experience of the self. You don't see a self arising in the experience of a self. There's a self. He killed. There's a self. But then you look at the self and you say, well, what kind of experience is this? Which of the five is it? It must be one of the five. And it will be one of the five. It would be a concept, it would be a smell, or a color, or a taste, or an odor, or a touch, or a concept, or an emotion. We actually use these kinds of things to make a self, not that we are in it as a self. But we do have to use those kinds of things to identify ourselves. This is my skin. That's my taste. That's my smell.

[29:58]

Well, that's not my smell. That's not my smell. Therefore, that smell tells me what my smell is. That's not my taste. Therefore, that taste tells me where I am. That's not my touch. And so on. That concept is not my concept. That's the concept of Bruce Adrian Lincoln. That's not my concept. and so on, to all the ways you experience and have experiences of the self or one's body. So then you start to see the self also is nothing other than one's body, and not his body or the self. So you see the emptiness of the experience of the self, and you see the trouble and unnecessariness of the self of the experience. So in both these ways, you start by loosening the sense of the self and see how the self Experience of the self arises as one of these categories, and also how the self of the experience is actually just suffering. That's all it is. There's nothing wrong with suffering. All the self adds to your experience is suffering. You take away the self, you've got a perfectly nice experience.

[31:02]

Put the self back on and experience yourself. That's all it adds. There's nothing more to it than suffering. But as an experience of the self, that's not really just suffering, because the experience of the self is not suffering. That is suffering. It's the self of the experience. It's the self of the experience itself. It's the grabbing the experience and making it into a self. That's suffering. But just thinking that a smell is a self, that's not suffering. That's just a little bit silly, which no one really can hold on to very long. But by being unclear about that, we take that software and map it back down to clarity. So you have to empty both cells. And seeing how it's not authenticalized with these counts, that this actually must be one of them. that empties the self of a person, and also seeing how the suffering from the experience causes pain and is not ignored, that empties the self.

[32:06]

In this way, you see the dependent polarizing of the self, the dependent polarizing of suffering, you see it all working together, and you realize the emptiness, the selfishness of a person. and you experience this first level of selflessness, can you first level insight into liberation and enlightenment. Then, imagine you stay present with that enlightenment, which again, because of that habit of suffering things, and you can make yourself of that liberation, again, you can justify that liberation as the cause You have much more slow and more tedious stillness than you had before. Because basically you're liberated, but now you're selfing the liberation and you're selfing the selflessness. See, now you don't have this personality self anymore. You've got the self of the elements, of the five selves.

[33:08]

Now they have a liberating principle. And you can solve them, too, because the old solve ad is still functioning. So you solve them, but it's still not very, not more solved, but it's still kind of something there. Then you have to, again, stay present, but that's the more solved solution, which is more difficult to stay present with, because basically, you're kind of lost out now. This is a title you really need to teach you. And a pretty good one, too. Here's two titles. when you should go see a teacher. One is when you're so harassed by your self-pitying that you're in such pain you can't even be present with it, plus you think you'll never be present with it, and you can never, you'll never be able to use it as to be present with the stuff, so you get caught, and you should go see a teacher. Also, when you have obliterated belief in yourself, And this is a real liberation, and you think you can quit that, it also didn't work. So you go between those two, and if those are still happening, you must go.

[34:11]

Otherwise, it's going to be a real problem. You have to quit this. Quit at the beginning, or you can quit after 10 minutes. It's better to quit at the beginning than after 10 minutes. So, you stay present with your insight, with your realization of the emptiness of the substance of your personality, and the suffering that is happening there, whatever state your name is, all under that. And that, again, will unveil our subtle level of self. And then you'll start to see the elements, the vice-condors, the elements in the vice-condors, and the elements in the twelve. The doors of arrival with the 18 elements of resistance. You see them interrelating. And you see the emptiness of each one of those. And you see the emptiness of your liberation. And that's what we're doing.

[35:13]

Great. Now that one more time. Coming through. Self. Suffering. Suffering self. There you go. Suffering self. Are you suffering? You take that suffering, you'll be present with the self, and you'll notice that there is a self on the self. You'll get that first, you might not be able to tell the self part. The self will come. You just got to be honest. Self and suffering are right there. Suffering of self are right there. The self will experience a self. Now, first level to notice this is again the body. and body, because you're alive. That's the first kind of thing to be aware of. If you're not aware of your body, it's going to be hard for you to be aware of the next level in this experience, the feelings. Okay? I have to use the example of the physical sensation of wanting to

[36:20]

So, particularly wanting to urinate will also apply to wanting to do number two. In the big or little evacuations, the sensation that arises in your body when you walk and you feel that fall, that purging of your body, is a physical sensation. Are you familiar with it? This is a physical sensation which is one of those to be aware of when you have to see police. Now, if you're in a conversation with somebody, or I don't know what, doing your homework, or meditating, or taking a walk in a busy city street downtown, maybe you're a little bit dressed up, you might He might not want to notice, that's what I'm saying. He might feel too guilty. He's got a father nearby, so he'd rather not notice. I mean, he's a mustachioed. And they want to talk to you.

[37:24]

And you want to pay attention to them in this conversation. It seems like a very interesting conversation. Do you want to pay attention? Well, probably, yes. And you don't want to take your attention away from your conversation. It's directed towards the lower area of your body. You want to get more out of your eyes and your mouth. But there's a hole down another part of your body that you don't want to get attention to. But it's hard to concentrate on the conversation because of this other thing. You might even, in this conversation, feel some anxiety and you want to pay attention to the anxiety. You see, you're meditator, right? You want to take attention to that. This is a good, me and this person, this particular person is a very poor person, so this is the person I am. You may feel like this is somebody other than you. This is a good chance to study yourself through the feelings I have with this person. I don't want to feel as deranged as you could. But unless I actually do go down there and feel that,

[38:28]

I actually can't feel these other feelings that carry on somewhere in the discourse, even though I'd rather. If I didn't give my full attention and give, that's part of the following experience is due, it may lead me to something simple like, of course, I'm here right now. You say, well, I'll be back later. I'll be right back. Or just giving you full attention, you may find that assuming you give full attention, Then you can participate in overall awareness. But sometimes we don't want to give something full attention, and we try to give it to the other worker, but we can't. And the other can't. And we don't want to give full attention because we think we do give it full attention, we want to give full attention to the other worker, but that's the wrong thing. Giving full attention to one thing helps give full attention to another. It's just that you have to start at a certain order if you start at the gross first.

[39:30]

If you try to give yourself the attention before the gross, you can't. First it will be gross, then the subtle, and more subtle, and more subtle. That's why the standards aren't ordered. The purported growth is subtle. Most growth is physical. Colors, cultures, and so on. Next is feeling. Feeling is a mental phenomenon. It's the grossest of all phenomena. Next is the perceptions. Next is the mental formations. And the most subtle is consciousness. It cannot be the object of consciousness. So you start with the grossest, the body. Get into your body, feelings. Once you're fully aware of those, then naturally, the mental field is coming. Like the example I showed you last week, if you have your hand moving toward your face like this, you know, you try to think, can I try to look at you people without taking this into account?

[40:34]

Or let's try other examples, like if I hit myself in the face and try to have a conversation without taking this into account. I can't pay attention to it. But by taking into account that I'm inside of your face, and I'm just staying here until I get more and more familiar with the sensation gradually, I can actually see it quite clearly. So if you take care of your physical sensation, when you take care of it fully, you can see through it. Then when you get to the feelings, the next one, feelings, if you feel your feelings completely, you can see through them to the next level. which is the awareness of the gross aspects of consciousness. Whether your mind is concentrated, if you're distracted, whether it's abrupt or subtle, whether you're upset or not, whether you're wholesome or not, these are gross categories of consciousness. You can see that after you've sucked up your feelings. So fully deal with your physical presence. that naturally unveils in humans, polytheistic humans, that naturally unveils poly-consciousness, polytheo-poly-consciousness, that naturally unveils the most subtle discombinations of all consciousness, and the five stars, Dr. Egger.

[41:49]

Already looked at two of them. Now, perceptions and mental formations start appearing. I've noticed three hidden illusions. I've noticed the subtle changes in quality and consciousness, very important. You start to notice and be able to discern this can pull you to five editors per day. Then in that situation, you start to notice the stroke of suffering, how suffering arises. At the end of suffering, can it happen to you? You start to understand all the questions. So, That's the detailed process, somewhat detailed process, about how you sell yourself to be present with your psychological experience in such a way as to have this selflessness of your personhood when that's on you.

[42:52]

You have the self of your person taking away the selflessness of your personhood. Your personhood comes in the back of the way. It just doesn't have self anymore. Just to put an old, perfectly practical person in there. They're just like, you know, what's your name? My name's Brett. What's yours? Jackie. Hi, Jerry. Where do you live? I live over there. What's your telephone number? 383. So on. Yeah, we're practically speaking. I haven't finished my telephone thing. Perfectly practical person. Not a cell. Not a unit. Just a person. And now to get to the next level of analysis, I'm going to wait for a while. I'm going to stop now and say one more thing.

[43:55]

And that's it. In the third case of the Book of Serenity, the Bodhidharma's teacher, Parvati Duttara, in a disastified mirage in Vizagia at lunchtime, said, Master, why don't you recite scriptures? And Parvati Duttara said, this poor wayfarer went breathing in and doesn't dwell in realms of the body and mind. Actually, he said, I don't dwell in the vice-conscious. And when breathing out, I felt well of 80 hours resistance. So he's sitting there, he's having lunch, but because he's trained in Buddhist presence, he has a knowledge of the years of meditation and sinless bystanders quite a few times. And he keeps saying that all over the room, like, there's more sin in the earth.

[44:57]

It's just the way the world looks to one who's present and always upright and gentle. Vice-commons just dancing around with the people. And the people, kind of vice-commons, and vice-commons are the people, and the soul is just the humans. And then you see, there's the eyes, the ears, and the nose, and the times, and the bodies, and the minds, and the colors, and the smiles, and there's the realm of the eyes, and the realm of the ears, and the hell, and all those festivals that they see. They're just sitting in that world. And you're sitting in that world, too, and you can see presently people start revealing the soul, too. Just like if we take an old cable strip off the wall, you see that? Just sit out there, you know, the absolute will come to visit us. Cunks and inks. Homeless people.

[46:00]

Yuppies. With daughters. Hold on. Feel it. Perceptions. All this stuff will come to visit you if you just stay present during this. If you make a self in any of that, make a self into the homeless, make a self into the raccoon, make a self into yourself, then we're going to have problems. You can see that, right? This is what it appeared as. So he said, reading it again, I do not dwell on my stories. Reading it out, I do not get entangled in it.

[46:33]

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