They're sometimes called demons. The demon, Mara, the demon king, Mara. And you know, Mara is a fantastic word. It's related to a word, I think, like nutra and marana. But to me, I'll be up to the death. Mara means a demon which is a deadly infant. Some kind of Mara is called Kresha Mara, which means the deadly influence of emotions. When you have an emotion like hatred, greed, confusion, when these emotions scare you, if you just let them affect you, or even go with them, then you are some extent, under the deadly influence of those emotions. If the emotions are out there affecting you, they are deadly influence.

[01:04]

They're living and dead in your life. But if the emotions are now opportunities for you to celebrate life and turn them around, that's what's called concentration. That's what's called meditation. And it's the same as everything. People you meet, all your experiences, everything is an opportunity to remember these one essential points. What is the one essential point? Yeah, and what is that? What is yourself? Yeah, yourself will stay close and don't do anything.

[02:08]

In other words, yourself isn't anything, really. But it's also like not nothing, because otherwise you wouldn't be able to stay close and do nothing. It's yourself, it's also your life. What is your life? Isn't your life staying close and doing anything and doing nothing? Isn't that what life is? Why is nothing out there doing something to your life? Your life is just your life. There's nothing in addition to your life. Is that right? Anybody disagree? So your life is close to your life. And your life doesn't do anything about your life and nothing else does anything about your life either. That's life. So the one point is actually life, too. Life and self. And stay close and do nothing. Stay close and do nothing is what life does. And it's what your self does, and it's what your mind does, too. Your mind stays close and doesn't do anything.

[03:10]

Mind doesn't do anything. Mind simply is. And the way it is, is something that you can never limit. It's like life just is and just like you are just is. Or you are just. And if you are just me, you are just like that. In other words, you're very close to what you are. So close that nothing can do anything to it or take anything from it. To be focused on that means to live in the present with no gaining ideas. called boring, called completely useless. It's being useless. And yet, if you can allow yourself to be focused on such a useless enterprise, you are one of the benefactors of the suffering in Europe.

[04:12]

You are a source of light and compassion. You can do that. Do something so useless as simply to be yourself. Like me, a therapist who's just getting older, can't fit. You're not even getting older, struggling with it. Who's got a sick spouse and can't teach certain techniques very well anymore, but you can teach who you are. And this way, there are ordinary people like us who can't actually attain perfect if we are essentially willing to be who we are. In order to be who we are, we must practice generosity. You can't even get a start in practicing generosity.

[05:16]

And if you practice generosity and you don't practice ethics, your generosity will be shorter. And if you practice those two, but don't practice patience, those two will be shorter. And if you practice giving and ethics, and patience, but you don't have enthusiasm, you'll still get distracted by laziness. Ethics still won't pull up with inflation. Be laziness. And even if you practice low, unless you practice concentration, it drives all together into one thing. One life. Unless you do that, you won't be at peace. You'll be distracted and educated. If you're not a thief, enlightenment transform. Wisdom will not be clear in the surface. Generosity and giving is the first action you take out of your inspiration to benefit all beings.

[06:18]

Ethics keep you from slipping. Patience keeps you from flinching from a situation and gets you into the present completely. Energy that arrives out of that then protection from laziness and completely excuses you as your life force. And then concentration drives the whole life into one tranquil unity. Now that that, the way things are is exactly the same as what you are. And wisdom is simply into exactly what is happening. Wisdom is the art of teaching and teaching. Wisdom is the way each one in his practice is.

[07:18]

So if you haven't questioned it. I don't want to collaborate on that line when you think it's what I'm saying about it. You said that I said that the human mind was something good about it because it can lead to enlightenment. I think what I said was the human mind is so good because it's so close to the market. Well, in a way, I feel that human beings, the human mind is especially gifted because I think as far as I know, I really don't know anything about dolphins, but as far as I know, we are the most screwed up of all living beings, as far as I can tell.

[08:20]

I know they don't have wars against each other. Maybe they do, but I have no information they do. I've never seen any of them fighting. They don't club each other. They don't try to annihilate a sub-species of dolphins. I just don't see anything like that among them. We seem to be the most infused and the most suffering of all living beings, as far as I see in the planet. We do the cruelest and most... We do the most incredibly cruel opinion of any living being. Three, as far as I know, I don't think there's anything cruel. They suffer, I think, to some extent, but they don't seem to have any psychological problems with their suffering. They don't seem to be neurotic, ever. Dogs, I think, are sometimes neurotic. They seem to have nightmares and stuff like that and do all kinds of strange things like get up on the table and pee on the newspaper and you leave them alone and rip the car shop while you're gone and stuff like that. So I think dogs and horses can get neurotic. Compared to human beings, I mean, horses, I thought, I'd get, you know, get reinvented and stuff like that.

[09:30]

Try to get back at people for, you know, very soon. But compared to what human beings have done, no animal is as cruel and as crazy as we can get. Therefore, strangely enough, human beings can invoke a deeper, a deeper, a profound awakening which in some sense has to match the level of our confusion. And I feel that our confusion and our cruelty is something to do with our adjusted problem. Adjusting to be an animal that's depriving itself fat so that it can barely get used to its evolution. And we're just always freaking out, we're coping with what we're becoming, you know? But our fat problems are trying to walk around upright, right? We have all these yoga practices to help us cope with The outrageous activity is standing up and surveying the empire, you know, with hands free to build computers and weapons. And a consciousness that can do amazing imaginary things.

[10:33]

No other animal can imagine circuitry within circuitry within circuitry, program within program within program. I don't know, maybe they're much more than they think of, but it seems like human beings have the most powerful imagination. and therefore can imagine the most horrible things and then sometimes do them. Therefore, human beings as so can imagine the most incredibly wonderful, namely embracing all human beings, even the most criminal to love. That's what human beings have to learn how to do. So the level of love was required to be a human being is so incredibly great in comparison to how terrible human beings can become, how terrible I can become, how terrible I have become. That's why we're very close to all of this incredibly immense, inescapable love that a Buddha has to have in order to work for the benefit of every single person.

[11:43]

And Hitler has now become something else. not Hitler, it becomes a being, Hitler is called another bird. And now they figure out whatever that was. Whatever that is. So, anyway, the Buddha appeared in relationship to the suffering of human beings and the suffering of animals and so on, go for it. But our suffering is, it's so complex and so immense that it's called to betray Buddha. And we ourselves are in direct relationship with this angel. In fact, you know, part of what I'm talking about tonight in terms of meditation is to imagine, like I said last week, to imagine a lack of imagination. Like, you know, somebody says to you, imagine that you're a chicken, and they're telling you a bomb going to drop, what are you going to do? So very soon as beings have these great imaginations, they think about everything chickens might do.

[12:46]

But actually, chickens don't have that much imagination. They wouldn't have to think about that. They would just sit there probably. Because they don't have that much imagination. We need to think of being that stupid. We need to be able to think of being so stupid that we couldn't think of anything better to do than be ourselves. Even though people think, I could be Donald. I could be cheating. I could be ugly people. How do you think of that? But actually, some people are so stupid they don't even think of it as a lie. It just can be me. Can you think of something else? Look. For us, we have to make an effort to be that stupid. So for most people, we have to practice, to practice as though you're stupid, as though you're stupid, because you're not. No. No. The world would not have any great spiritual beings that are with themselves.

[13:48]

What? What? If it wasn't suffering, the world would be kind of cute. It would be like Disneyland. The space would all be clean. You know? It would be like Disneyland before anybody arrives. You know? The space would be clean. Everybody would be like, what is it, the invasion of the body snatchers? You ever see that movie? Everyone would be happy. Hello? I'm not suffering because I have no greed or hate or delusions. I'm just a living creature. That'd be fine. We'd be like trees. We'd be very beautiful. But there wouldn't be the love that there is possible when people suffer. When people suffer, when you suffer, and you ask me to talk to you late at night, then I can say, no, thank you. I want to go to sleep later.

[14:49]

Now that's not to mention if you want to talk to me about how bad I am. Or if you want to do something really crazy and stupid and cruel, then I really don't want to talk to you. I want to go someplace and be with the nice people. Or just be by myself anyway. Leave me alone. Get out of my face. Rather than, oh, you're me. What is that? What is going on? What is that? And this is really hard to ask that question about, because it looks like the person is asking me to do something really crazy. But actually, maybe there's something to it. Maybe this is the door to love beyond any idea I had of love. Human beings give human beings to enter that door. Without human beings asking the most ridiculous thing of a human being, a human being will just sit over here and deal with the love that they've already got in hand, right? This love. This is a nice love I have. I love you, I love you, I love you. This is fine. Great. This is love. Swell. This is Disneyland love.

[15:52]

There's another love which I go through the door of people offering me their suffering, the unraziable, unacceptable, after-charge suffering, that I don't want to go through that door, but there's somebody there with that particular type. saying, here it is, what do you do with it? And if I face that suffering, which is my life, I've opened up another dimension to love, which pushes it beyond the limits of my own idea of what love is. And it's exactly what that book compared to Whitney, unless that is love. Because yes, you did meet me. You did respond to me. You did listen to me. You didn't run away from me. You didn't run away from yourself. You didn't run away from what happened to you when I talked to you that way. You stayed there with me when I was that way. You held my hand and didn't try to do anything. You let me be the person I was. And that was incredible. And you taught me what love is. Without that kind of suffering, I feel when you show me your life, or your suffering, or your confusion, or your excitement, or your grief, or your hate, without me feeling what happens to me when you do that, my love stays in a little box.

[17:07]

I think so. Everybody's got a certain amount of love right now, and everybody's love is a little bit limited. But through connection with our printing being, our love becomes boundless. And particularly, the key is through their suffering. Because through their pleasure, they thread nicely in with all of where we already are. It's true what's difficult about them, for us, that we expand and open up and become completely what we are. And what we really are is boundless to identify. but knows no aim to love. But we can't realize that except for just suffering. However, suffering is not sufficient. It's not sufficient. You can't do it just for suffering. There's enough. There has to be joy. There has to be reasonableness. There has to be steadfastness. There has to take a rest now and then.

[18:12]

So that you can be present there. It isn't just suffering. It's to be present and relaxed and joyful and steadfast and one-pointed and undistracted with, and generous toward, and giving, and open, and not cleaning in the path, all of us have to be there with the suffering. Then the suffering has to be where our stuff holds up even under those circumstances. If it holds up when there's not suffering, fine. Now let's put what's up in there. Will it hold up in it? Not only will it hold up, but it has a chance to grow and expand and become deeper. So Buddhists are concerned with others, and others are suffering. So Buddhists are concerned with other suffering beings. That's how they become Buddhists. That's how they get clearer and brighter. They grow on, they develop through interaction with suffering beings. That's what causes great enlightenment. Great enlightenment grows in that earth, in that mud.

[19:14]

I was at a buffet one time in England. And a guy said, I was in line, he said, well, this one day, the scales dropped away from my eyes. And I just thought I was a vegetarian. I don't know what happened. I just, suddenly, from that time on, I just wasn't going to eat any meat. He said, then suddenly, I looked down here, and I looked at these vegetables, and I couldn't believe how beautiful they are. Do you realize these things grow up out of the dirt? You know, and the other day, I was looking at the side, you know, it was about 15 lettuces. I mean, they're weak. Not only are they incredibly beautiful, and it's almost fantastical to rip them, but now you have medicine, but you have these little things called everything they think of a meat meal. We need to eat this stuff. It is good too. And it grows up out of the dirt. Not out of the air. Buddhists are like that. They grow incredibly beautifully, incredibly beautiful, conscious love and light out of the earth, out of the mud.

[20:17]

That's how they grow. If it wasn't for the mud, we wouldn't have this great spiritual being. Trees are our teachers. If we could be like trees, that'd be fine. Trees, I don't think they suffer the way we do. Therefore, they don't teach us. They teach us how we should be, but they don't push us to develop. They don't challenge us. They don't cause us as much suffering. What people do to trees, pushes us to develop. What people do to trees, cause us to suffer. And what people do to treat sometimes causes great inspiration. When they plant them and take care of them, we just can't rebuild some mold by that. When they cut them down insensitively and greedily, it causes us so great sorrow. But those situations, they want to grow.

[21:18]

You become beings who can effectively protect you. What do you think? Really? What? No. For what? It's all something that there has to be suffering in order to hold our bodies in the scarecrow. Well, it's in the light unit of life. I don't know what that really needs to be, but I really don't know if that's what we should do. It isn't so much that people need to suffer so much that others can be enlightened.

[22:25]

It's defining the suffering or the community in life. And I don't have to cause myself any suffering. I just have to be open to the suffering I have. It's not that other people, it's not that you have to suffer so that I'll get annoyed. You have to do something, for example, let's say we were together and then you said, well, I'm going to go to Chicago. And I'd say, well, what if on that point you said, well, I want to go to a conference. It's a really interesting conference. I'm going to have a great time. It's not suffering for you. But that might cause me a considerable adjustment problem. And so I don't want you to go now. I want to do something else with you next Tuesday. I'm sorry I won't be here. Have a nice time, but I don't feel good. I've got to go do this. That isn't suffering for you. But for me, it might be quite a problem. It's my suffering that causes my enlightenment. Now, if you are suffering,

[23:26]

It's not that you have to suffer in order for me to grow, but if you are suffering, then your suffering might be a problem for me too. Then in fact, it does help you. If I can accept how I have difficulty accepting your suffering. But if everybody else was okay with me, I'd still have problems because still, all these people who are okay with keep doing things that are not what I think they should do. I'd still have trouble adjusting to your life, even if you were not perfectly happy. I'd be the only one left that hasn't figured out how to adjust. But once you were all happy, and once I accepted my suffering, my lack of acceptance of the way you were living your life, then we'd all be happy and free, and that would be it. And there would be no further development. I don't think, I mean, I don't see what basis of it would go on, unless it's until being changed, and some of us had trouble accepting the way they changed, and in terms of, I don't want to be that way. Now, people are now had grown another year. I don't want that.

[24:27]

People can now think in another dimension. They say, no, I don't like it. This is causing problems. Now they can imagine this other brown, you know, hooking up a new market there. I don't like that. Then they have, again, a possibility of the growth. Enlightenment is a relative count. It's relative to bondage and limitation. There's no Enlightenment without delusion. And delusion causes suffering. Now, when the Enlightenment and the Delusion cancel each other, then there's no more suffering. And it's all flat, and that's it. And you just have a light bulb. That's the Enlightenment being very, like, undraftable radiance. No core, they're just close to it and not doing it, just radiating in February. No problem. But anyway, we're not at that price yet because there's so many, many, many, many incredibly suffering people.

[25:35]

So when we get to that price, when we thought we weren't suffering anymore, then you and I can have a meeting and check out to see if there's now any possibility for spiritual growth. And you might be right. I say, by God, you're still growing up. No problem. Maybe. I didn't think repeatedly. I don't know what it would be like then. All I know is that now, spiritual growth tends to happen in a direct relationship happening to accepting my own suffering and to adjusting to other people's suffering and other people's activities which I have trouble accepting because of my delusion. So my enlightenment happens relative to my delusion. Delusion in books, Delusion evokes suffering, and delusion and suffering evoke Buddhism. Buddhism appears to balance the situation. The universe gets out of order when you have deluded suffering beings and no awakened compassion.

[26:36]

And so, as part of the universe getting in order, We're here to try to become awakened. We're sort of part of the service of the universe to try to bring awakening to balance our own delusion, our own suffering, the living suffering that we live with. And this is called a spiritual process. Whether this is necessary or not, and whether something else could be going on if this wasn't the case, you might be right. But... Exactly. Disease and medicine go together when there's no disease anymore stopped by medicine. Yeah. The front edge of history and revolution requires new adjustments. Well, I...

[27:45]

Trying not to break the bond, trying to break the bond, etc. Don't separate from suffering. You shouldn't try to separate from suffering. You should try to embrace suffering. First of all, patience is to embrace and accept suffering. If you don't accept suffering, you're like a lettuce that's sort of floating above the ground. Perfect and possible, a simple string, right? But it's more like you're a lettuce that's floating above the ground. if you try to avoid suffering. Or your lettuce seed, it's just barely stuck in the ground, not deep enough to get dirt over your head, and the sun's going to burn you.

[28:51]

Even if you get water, you're exposed to the sunlight, you'll get burned. You have to have a little bit of shade there above your head of dirt, and then water around you to germinate. If you don't accept your suffering, you're not going to be in the ground far enough to germinate, and for this lotus of compassion to grow. So you have to be enough into the suffering and delusion of your life to germinate the seed of my passion, which is instilled by wanting to benefit the other people, wanting to be free yourself, and knowing that the way to be free yourself is to work for the benefit of others. Because we've all been trying to be free and happy, but we haven't been successful enough, so now we're going to try maybe then Buddhism to see effect on it. The way to do it is to live for the benefit of all. And then you take that seed, that idea, and put it down in your own suffering. And again, if you don't put it down all the way, it won't germinate.

[29:55]

However, when you put it down all the way, in the middle of your own delusion and your own suffering, then you have a chance to convert delusion and suffering into a flower. take delusion and see it. When you see what delusion is, it produces enlightenment. The enlightenment is exactly to see what delusion is. Buddhists wake up in the middle of delusion. Buddhists don't get awakened in the middle of awakening. They are planted in delusion and they come up by delusion. They see what delusion is. What's delusion? Delusion is delusion, not reality. So you have to be willing to live in delusion and suffering in order to produce the Buddha flower or the compassion. It doesn't mean you get into delusion and you sort of say, oh, I'm confused, and I'm just going to act on my confusion, and I'm just going to indulge in my confusion, or I'm angry, I'm going to go punch people, or I'm greedy, and I'm going to be selfish, and I'm not giving anything to people.

[31:04]

It means that you actually say, I'm going to hear, and I notice that I have reservations. I'm agreeing. And you're trying to figure out how to work with your greed until you can give up your greed. You have to admit your greed at first in order to pack with giving. In the process of practicing giving, the first stage is for us to realize that we're going to be a better way of fact. That we're still going to be. And by saying, Philip, I'm standing. I'm finishing. I'm cleaning. I'm finished. I'm going to take that. As a matter of fact, from now on, every time this happens, I'm going to give some. But I'm going to be careful because I don't want to give too much. I want to give more than I'm able to give. So I'm going to have a little purse. I'm going to have five purses. And then I'll just give away a purse each time. And I'll have a quarter and a dime and a nickel.

[32:05]

And I'll give each person away every time they ask me. I'll be prepared. Well organized, we practice. And when I run out of purses, I'll say, I gave away all my money to do it. And the next day, I'll do a different sort of purses. My little daily practice and dinner off. We practice and finally I give up 10 purses to do it. Pretty soon I have nothing left. I feel I'm totally happy. And I go on to the next stuff. That's right out. That's how to overcome these delusions and convert these delusions into happiness. Convert greed into happiness by practicing giving and noticing that you're grieving and practicing giving. Find the practice giving and notice that you're more grieving. Find the practice giving more and the more you try to practice giving, the more you're aware of this. And then you let the greed and selfishness.

[33:07]

When you see how huge it is, you say, God, it's huge. I'm extremely selfish and greedy, didn't I? Yeah! And you learn that by practicing trying to practice giving, and giving reading unsuccessful because you actually haven't been able to give away anything, really, with a hope. Because giving isn't just going to say, OK, you can have this, but we don't want to give it to you. That's not giving. Giving is to contemplate giving it until you can actually give it with total attachment. And that may take you a long time to get to that place until you finally By practicing giving for a long time, you notice you've been doing it for years and still not successful. Ever once, practicing giving. You haven't been able to do it. But after all that time, you might get quite inspired by how selfish you are to actually say, okay, now I really want to practice giving. I actually want to give something away. 100% I want to give this nickel away.

[34:09]

At least this one nickel I really want to give away. I totally have no reservations about this one nickel. And you give it away and you go, God, that's fine. Now I actually think I could give away the dollar. And you give it away and it's fun. And you then start giving away more and more and more. And the whole thing starts breaking loose. And then you convert it. You're singing it. You're deluding it. If something belongs to you rather than everyone, you convert that delusion into joy. You get more and more joy, and the more you give away, the more happen you do. And when you give it away, you really give it away. And you actually let go entirely. It's going to take you a long time to get to the point of being able to give away anything, even a nickel. Even to give away a nickel without expecting something bad. Really give it away.

[35:11]

Like, I give it away. I don't expect anything bad for. I don't know what it's going to use for. I don't know where it's going. I really want to go of one nickel. Can any of you let go of one nickel? Can't breathe. Well, then I'll write a gun. You can't give away one nickel. That's not so bad, because giving away anything completely is amazing, considering our habit, which is basically to hold on. However, we don't care about the nickel. We don't care about how they're going to use it. Like, well, I'd be willing to give them the money if they didn't use it as a drug. So there's rules about how you can determine. Sometimes you shouldn't give people money. There's some rules. You shouldn't give them your body, for example. until you're appropriately enlightened. Because one of our ancestors actually did that one time.

[36:12]

He was told that he would be asked on a certain trip for some great sacrifice. And he was told that when he was asked, if he gave it and didn't regret it, he would get it back. So he met a beggar, and the beggar asked him for one of his eyes. He met a blind beggar, and he asked him for one of his eyes. So he pulled out one of his eyes and gave it to the beggar. And the beggar tried to put it in his eye. Of course, couldn't transplant it. which was in ancient India, couldn't try and find it effectively to stick and so on. He got so angry, they took the eye and put it in a stump and squashed it. And the guy looked back and saw him squashing his eye and regret it. He didn't get his eye back. He was not supposed to regret it. And his name after that was Kanadaiva, which means one-eyed god. He had one eye from another. He became, you know, one of the great teachers of all time, but he only had one eye because he flinched at that time.

[37:16]

Of course, this is something we're looking up for. Um, I, um, I feel this group of people is a community in the sense that you people have started something. Some of you have been practicing for quite a while, but I hope that there's some way that you can be a resource to each other, both in yoga practice here and in events. then through the Buddhist community in general in the Bay Area. Some of them have been practicing for years, some of them are just starting, I think, this class. And I just hope that you use this group of people as a resource for yourself and for them, be you being resourced again. Yoga practice is close to them. Yoga practice in conjunction with the aspiration to benefit all beings is liberating.

[38:20]

The aspiration to benefit all beings is really great, but when it's conjoined with understanding of what that really is, then it really, really works. I think that's why Donald wants to have practice in Woodham and throw it into the yoga practice, to make the yoga practice reach a full potential. I really appreciate your alertness and your necessary practice for your recent group. And of course welcome you to come to Tathahara and bring it all to him for meditation and not choosing coffee. See you around and around the floor there. Do you kind of try to pick each other and say your names to each other?

[39:33]

Do you all remember each other's opinions? That's what I meant was everybody kind of turned toward the center. Everybody say your name out one by one so everybody can hear your name. Let me start over here. Can you see? Can you all see each other? Yeah. Thank you very much.

[40:39]

Thank you. And...

[44:27]

Um, like, uh, did you get for the other guys? But, um, uh, no women's coming out of those guys. Yeah. What about the others? Thank you very much. I've got to move down forward.

[46:22]

We just need to go to practice. Call it. Frection of. Medication. The word medication is a transaction. Modern. So, what's it be? Modern. Modern. X-A-N-A-B-H-I. Meditation is not a good word for it. It's translated, but it's also translated as awareness or concentration. Probably our neck is already medication. It's perfection of concentration of perfection of love.

[47:28]

The current benefits of concentration. And here, again, I think I can refer to the slogan for this course of stay close and do nothing. Also very much applied here. And here, particularly, would mean stay close to yourself. Do nothing about this. Or reminding Staying close to the mind. Mind confusing with the mind. Or the mind confusing with the mind in its quiet and most perfect sense.

[48:46]

Or another thing with our federal inaugurated is just to be yourself. And again, just to be yourself as not to communicate, but not to share any sense between the space you are, or your original version of yourself. In this case, you need to just be a video. Which, of course, is very ordinary, and to realize that fully is very extraordinary.

[49:50]

And I had to sit and talk, and I was preparing myself. And the story I told you was coming out of the family itself. The nature of Wayne was that it was permanent and rich everywhere. A lot of friends. What is the meaning of reaching everywhere? The way you mainly are,

[50:59]

It means everywhere that you ever live. It always equals it. So why do anything? Why should you practice meditation? Meaning, you should start reading in every place you are. You should get the medicine. Celebrate that class. The founder of Vennepen and Sundvichin, as she said over and over, our medication practice is just to sit, be yourself, with no gaining idea of it.

[52:04]

So this medication practice is not to try to get to a higher state than yourself. It's also not to try to get in communion with the highest stakes on God. It's not a meditation of communion, it's a higher thing. There's rather, I mean, you could say, a meditation which will be communion with the root of God. So to be able to respond to your gesture of doing whatever you think it is. So it is common among event practitioners, event meditators, that ideas of improvement arise in their mind while they're sitting for ideas of the

[53:18]

I think thoughts are simply thoughts or reading thoughts. The meditation itself is is the way we are when these things don't get cold, it wishes to be somewhere else or to be some other way again. And we're actually not only willing to be the way they are, but more like patients, accepting the way we are, and learning to be where we are, like patients. The meditation practice will be to concentrate and fully be one with the state that is currently not.

[54:34]

So again, just like with patient, you have to sit there on being right here and now. And again, noticing that if you want something, you want some state that is affecting itself, that that client noticing that that wanting from their state and wanting to be some other way takes you away from now. And then, if you notice that, you'll probably feel a little sad. But for a moment or more, you're unwilling to be now. If you're sad, that's okay. It's a remedy for the moment when you're unwilling to be there.

[55:46]

And again, the problem here is that when you actually can be deeply present with yourself, then the mind completely cares with itself, and the self can be right on top of itself. At that time, you are very much at first. This is tranquility. And also, it is a tranquility which was born out of what feels right now. And therefore, we know what to do. We know what not to do. Basically, it's really a sign of the concept. Read the signs now. Therefore, this kind of tranquility presents the basis of working for the benefit of others.

[57:24]

So rare and wonderful it is that he lifted you hard, he's able to help the training, even though sometimes the way you are was rather fortunate because it was very extreme. For example, a friend of mine is a therapist. And we went to see another therapist who was keeping him in therapy. And we talked a little badly about the way the person was keeping him in therapy because the person was a little snippy during the teaching session. was somewhat distracted from keeping the therapy. But at the same time, although the teacher was somewhat distracted in sleeping, part of the reason why the teacher might have been distracted is when the teacher had been sick, not just a while before the recovery from cancer, and also the teacher

[58:38]

So the thinker was suffering and in some way, incapacitated by these people, and was therefore not so able to think. But still, this student felt that the teacher was very much there in this attrepidity, that they were willing to be put that way. And although the student felt disappointed that the instructor wouldn't end. The student felt that perhaps the greatest teacher was that this person was willing to be open about the way they really live, and not to hide that.

[59:44]

While still doing some of the appointments, simultaneously while students could appreciate the deeper teaching, I think it was for a valuable student when the student is in full capacity and also when a student some day perhaps won't be in full capacity. And if the Victor Rep. is right, he couldn't go to the vendor when he wanted to sit with us. He couldn't give elections. He couldn't give private energy. The way he taught me was by letting the rock team I watched him as he winched, winced in the pain of the monster burning outside. That was how he got. And those, more or less than those teachings, are deeply engraved in my mind.

[60:51]

But it wasn't a great thing to put in the lectures, meditating, meditation, been personally interviewed in Milwaukee. He was just sick, dead man, and yet he's dead. So speaking, I'm going to let the problem be able to go this way. Nothing works for me, just as far as genuine And that is not something which comes. You know, in the capital of full effort, you allow that and not become distracted from that. We are naturally distracted from that place.

[61:55]

I'm predicting our society, and then it's another type of habit, and that will distract me. Simple. Momentary. That's why. Although I had another project in this class, that's why in 2006 we also contemplate our reading. Because reading is a very monetary, unique, mathematical statement. Which again, it could be somehow data fully and completely with that breath. It's a way for us to realize that our true self reaches every moment.

[63:05]

And because it's one step further is that this concentration on what we are was so complete. There's nobody outside watching. It's not like you're sitting there watching yourself and you're thinking about being totally concentrated. It's not like we're watching the mind settle on the mark. It was just the mind that wasn't there. No judgments or word from outside can reach the spit. It just was found in the car, in the weather, in the weather, snow. Now, um, but, not much.

[64:47]

I'd like to, so I'd like to take a step backwards, and I'm changing perfectionism. to try to give you a feeling for how you do that to help you practice discipline. And then, of course, I already said that, in a way, you need patience in order to practice concentration because you need patience in order to accept, to recognize and accept the situation. Our other patient is a little, at least, in a sense, it's a little bit more like a rain drain, in the sense that when you're meditating, no one's actually assaulting you at that time. However, you might remember, early in the day when someone assaulted you.

[65:56]

Patients help you in life. Now, what I did in my square was that energy that comes up, meaning the real guidance. You can have a lot of energy that will be lazy. In fact, Everybody does have a lot of energy, and a lot of people who have a lot of energy are really lazy. I know when I'm a young girl, working young girl I know. Humanity energy is very different. Laziness, it's fantastic laziness.

[66:58]

Laziness means the calm. to enthusiasm. Meditation is, when you're doing it properly, it is wonderful, but you have to do it with enthusiasm. You have to do it with confidence. Otherwise, it doesn't really change its So first accepting yourself, then using an energy that comes up there to be a physiologically dedicated, complicated mindset. And in the management of all your life energy, There it is. It's going to be late. And there's three kinds of late news. One is the late news of the news.

[67:59]

Which is vaguely related to trying to close. It's going to be a tendency to not want anything bothered or disturbed. It's going to be a cool man to a publicist. I think that he undisturbed, relaxed, and primarily, I do a sleep. And not to be a sleep, but to be a sleep for the pleasure of being. That's called laziness in the end of it. The next one of laziness is that the laziness of being attracted to unhealthiness. And again, this is the kind of legioness that very energetic creatures are prone to. And ultimately, when I first gave it to you, you're going to .

[69:10]

But legioness is involved in things like various kinds of entertainment that society provides, and also be involved in the marketplace, and also be involved in the power place, and very morally dangerous practice. You could be involved in, for example, trying to get yourself food. Be worried about what you're going to be fair. Which is an obstacle to infinity. And the next one is the laziness of the laziness of discouragement or bondancy.

[70:13]

I can't practice. It's too hard. I'm too busy. I have bad confidence. My partner won't let me. My kids won't let me. I'm crippled. I'm stupid. I'm brave and I'm late, and therefore I can't practice. That's probably a little bit of clarification. First of all, you know, raising a huge indolence, which doesn't mean that sleep is bad. As a matter of fact, one of the ways to lift up and drive your energy in a proper way is to sometimes take a rest. Sometimes the rest is absolutely essential to realign your energies.

[71:22]

Sometimes you're pushing too hard and you can get on yourself and the rest will refresh yourself. Sometimes sleep is really helpful. It's simply a miraculous strength, which makes us able to accomplish what it is. But sometimes sleep is simply a pretty selfish choice. And it's not the quality of the benefit. And sometimes, being relaxed is absolutely essential and really the right thing to feel. And sometimes, even just being attached to the third state. Being attached to the third state, being unwilling to accept the thing we're about to change, the changing might be beneficial. For example, sometimes, late at night, we're getting tired. And in one sense, somebody will need your help. Or somebody wants to have a conversation with you.

[72:27]

You don't want to go to sleep. People want to get up in the morning. Someone now wants to have a conversation with you. You don't want... You don't want... And, in fact, if you abandon that way of doing his own independence and giving yourself over to the conversation, we probably will find, there's no problem of energy there. I don't have to clear it up in the conversation. Now, of course, if I don't have the conversation, go to sleep and get my way, that also doesn't hurt me out too much. But it's just an example of trying to hold on and control my strength for myself. On the other hand, if I can't wait to entertain myself, just to me, that often really does set me up.

[73:34]

And just as I thought, because I'm afraid, you know. But the conversation took another dozen of that enough, and it was fooling around in my own state. But let's go over to the next one of being attracted to the unwholesome. What is the unwholesome? I gave those examples, but looking for music is not really unwholesome. Being involved in business is not really unwholesome. New things are not being themselves unwholesome. We are unwholesome if you're involved in them. for any other reason, then... if you are going... if you are going to have an opinion for the sake of dancinism, if that really isn't your motivation, it's trying to understand how I'm not dancinism of the necoticism. Well, if you are going to do some things, you can't expand

[74:37]

control with what's happening with you, and you're trying to distract yourself from what's happening to you. And you can't stand and say with the addition of bringing a benefit to the world, then it isn't that. You have to judge. And again, when you push yourself to a guard, thinking about what is pretty benefiting. It can push itself too hard. That's also an error. But it's not an error of laziness. It's an error of intellectability. But it's not the error of laziness. It could be, though, the error of laziness in the sense that you get into a certain state of high intensity and pushing yourself, and you don't want to get out of the state. So probably in different activities are unusual to realize people most of the time are the tracking and are waiting in the sun.

[75:50]

And are using this energy in an unfiltered direction because it's going all the way to the traffic and the ground that broke the beginning. Because again, enthusiasm means that you take a new life in order to live in person. The enthusiasm is not an enthusiasm in doing something, you know, just to dance with yourself, or personally, enjoying clubbing people or feeding people down. And that kind of enthusiasm is non-mental. What you're going to do is delight in living person. So of course, And the third kind of component is here. This is the third part of the

[76:55]

I hear these stories about these great holy doctors who do these fantastic things. I can't do this. I hear about how rigorous and thorough the practice must be, or is it effective? I can't keep that concentrated. I hear about how they should be generous. I mean, I just know that for this practice. I'll just go, you know, do something. I don't know what. You know, I can't stand it. And I don't want to hear about how bad I am to be able to trust me because I feel it's time to take the night Well, that's kind of laziness. But it worked out for it. You know, it's probably kind of the laziness of attachment to abandon. You can have to abandon and try to hurt yourself as a distraction. Some people, you know, when you're worried about deploying themselves and getting these old foods, add extractions from the light, and then the folks come into it.

[78:03]

They think, surely this is a good example. No, now that it's lazy. It's called invasions of You do not have to worry about getting yourself killed. This is very difficult for people to understand. But you do not have to worry about getting yourself killed. If you worry about giving yourself food, you will not bring your food down. If you don't worry about giving yourself food, you will not bring your food. Food is not brought to you by more than you want food. That isn't what brings us. It's brought to you by, trucks, your kids and your mothers.

[79:10]

You don't get food from doing your working. Food comes in not under your interest. Some people work very hard to get food, and they start to get. Some people don't work that hard for food at home. Food is not comfortable by your own efforts. Food comes in, but it's worth everything else. And we're going to change in, as long as we're going to do it, and when they stop doing it, you can't get anything else. But most of the world, I see you all. It's a matter of any time to do it with words. Therefore, all you have to do, and the rest of the rest of the world, spend all your energy, and delight them in the world of hope. Put all your energy for enlightening them and benefiting others. That's what you do with people, and nobody else will do it with those. But other people change you, and you don't change yourself. This is hard to pick with them.

[80:17]

Work costs to feed our folks. Remember when you have a little? It wasn't because you went to work, but you got food. And when you get old, it's not the person like the worst that you're going to do. They're going to feed me just because they're fair enough. Or they're not fair enough. So how much food you get is not only to be sold, but something better than you think. Something better than you think, but God, you know, that's fine. You can totally report yourself to what it's putting on you. And just think about that only because what it's putting on you, the one thing that's putting on you, the main thing that's putting on you, is simply practice and suppression. Anyway, we're making a fair time, and it's good. So why would you do it? It might need to lay it into you. If you're not good enough, you want to take a break with yourself rather than taking a break because it actually will help the project.

[81:29]

Or could simply be the mirroring of structures of the world. Miriam and Fulton. The way it develops is Judaism. One is aspiration, the other is steadfastness, the other is joy, and the other is called grace. Aspiration, steadfastness, joy, and rest. These are the ways to intensify your energy and your enthusiasm for the good and hope. To intensify your enthusiasm, it benefits And again, I said this before, a bit of an advantage of it is the best thing, which is by far the best permusing tool to ourselves. We sometimes are confused.

[82:32]

We are often confused. Want to know how to clarify your mind and stop being confused? Think about helping other people and then try to help them. As you try to help them, your mind will become clear. If you try to help yourself, you won't have to be able to see it. Because you never think they would know what's best to do. What else should I take to look at me? [...] What else should I take? Think of the ocean. I've been blown into the ocean to cool myself. Or should I respond to that right in what they're saying? What should I do? What should I do? What will we have to do? This is the sort of opportunity. It never goes forth clarification. You know, you do the worst and worst. But if you try to help people, in that mess of trying to help people, your mind is clearer and clearer and clearer.

[83:34]

Because if you try to help people, Then, if it doesn't help them, you can see it doesn't help them, and you can ask them about what's how it's going, and it'll turn you, and that process clears them. But if you try to help yourself, and it doesn't help you, then ask yourself, and then you tell yourself what would be better, it doesn't clarify the mind, you put the answer to it by talking to yourself about what would be free for you. It doesn't be everything they do. What is it? I think they're into character people, and they achieve enlightenment. in the process of their concern for others. That's what causes enlightenment. It's concern for the welfare of others. Crazy people are concerned for themselves, and they don't want to be concerned for themselves as crazier as they do. So, work depends on others, and it will be very good for you and, of course, for them eventually, as you become more enlightened. As they work for them to honor them, they become more enlightened than any of the work they do so they know them better and better for them.

[84:38]

And they'll put up a clue and say they get enlightened because of it. It is looking through this work. So, first is aspiration. Aspiration is, hey man, I'm a European. I've got a human life. I've had a chance to hear about the Buddhist teaching. I don't know how to find what. I could find a man. And how have I been doing so far? What have I done? Have I actually learned anything about myself? Have I really paid much attention to the fact that I actually believed in the inherent existence of things, which is the root cause of all misery for me and all the people? Have I really saved very many people and done it with good in this lifetime even though I'm already 50 years old? I don't know.

[85:41]

Now then there, that could be boring as an inspiration where I was going to discourage me. Where I would say, okay, I didn't do anything. I'm going to do anything. I'm not going to play a thing with nothing else. Okay. Now, I think there isn't much to know. It's very urgent. I'm just trying to say urgent. Actually, I'm not going to get excited. Because of character, I'm going to be very clear and steadfast. And I'm going to go to work, and I'm not... Wait a minute. I don't think that I'm really going to do this. That's a certain thing. So I'm actually... I'm going to think through it. I'm going to see. Maybe I'm going to give up all these lazinesses. I'm going to spend some time and think about, am I actually going to bother my thoughts and give up all these kinds of laziness? And to think about that, And we need to get to the front where we will actually destroy it on infinite actual value. You know, I'm going to be totally inspired, and our next aspiration actually benefit all of them.

[86:47]

And I'm really going to do that, and I'm actually encouraging you if I'm going to become a foodist. And the next one, we will step up. The code I'm going to take on the start with. I can't afford a slip period. So I'm going to be very careful. And in terms of the things we've put it that I've done, I'm not here very insecure. So I'm also going to be reasonable. And I'm not going to try, for example, to put down a $3,000 suit or $3,000 deal. That's not reasonable for me. But I'm also going to abandon the laziness, which is indulging. So I'm going to be very careful and reasonable about how to proceed on me. And I'm going to be very steadfast. I'm steadfast. I'm going to pull the primitive aspiration which I really pull on. I'm going to enjoy it. And what I do, all these things I do are going to be joyful.

[87:49]

And if they're not joyful, I'm going to let them cry and I'm not going to talk with them. I'm going to enjoy this with this. And the last one is rest. I'm not going to hold it to them. That's of no use. I often say to people, you know, don't practice so hard that you'll become informed to. I see some people saying so hard, I know that pretty soon they're going to quit and never come back. When you practice meditation, do it in a better way that it's a joy. And the most powerful way of this system, the most energetic, up to the point, is too energetic. It's the most effort you can make, up to the point, to some of that. So you still feel like, and you don't put yourself beyond that, into excessive, hard stuff. Because then, you never want to do it again.

[88:49]

Then, it's too hard, but you'll be too hard. You know what I mean? Job is too hard. Two things. When I do it, I do it so hard. That's too hard. You should do it up to the point that you're going to want to do it forever. So those are the... Those are the ways to guide, to take this with energy. in a personal direction, and to avoid laziness, and providence, and wholesomeness in the spirit. You have that kind of energy to then dedicate yourself to just sit with no being at me. Now when a Buddha sits, that's how it sits.

[89:52]

If a Buddha does not accept everything he can, I'd like to be a Buddha. Buddhas are not trying to get Buddhas anymore. And they also knock onto them and they're saying, hey, I'm Buddha. They are Buddha. They're not trying to get Buddhas anymore. And they're also not calling them so Buddha. They are completely enjoying doing the job of being the Buddha. And that is the greatest benefit that clean beings can bring. It's the full enjoyment of feeling yourself. Full and clean that you can't even say, hey, I'm enjoying you here. It's pretty good to say, hey, I'm enjoying myself. That's quite false, actually. Norfolk is to take that energy which is available for thinking, hey, I'm enjoying myself, and dedicate that theme to your dreams.

[91:01]

So there's nothing outside. There's nothing additional to being yourself. There's no extra stuff around. They're one, unified life. And how about other people? Are they other than me? But if there's no meaning of self and other people, then prefer it also completely included in this one. A reason why I'm being myself in another people. What I am, who is that?

[91:40]

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