Facing Change and Realizing PeaceĀ 

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and then the river becomes covered by a road
which is known
but because the road is basically a river
the road is always hungry

and the the phenomenal world that we know is the world of that
of the road
and the hunger we feel on the road we know
we can know

the river is is our life or our experience itself
and again i i say we don't know it
but living beings
i feel somewhat uncomfortable not knowing
and they are given a they are given the situation of experience which they don't know and they're given the discomfort with the not knowing and they are given the and they're given the construction
one of the road
which they know
and on the road there is this hunger and is also like
other things they know like
beginnings and endings birth and death
and the stress of this hunger of this desire

i've talked here and talked many places and now there's a little book out
call that the third turning of the wheel which is about a teaching
which is related to this image of the road in the river
and the teaching is from a suture called the somebody near my china sutra and it teaches that all phenomena have three characteristics
one is this sub
sort of the basic characteristic
of the river
which is called the other dependent characteristic or the other dependent
the river which we don't know
and that is another character called the imagined
or imputation of character
because dear
the image to image the imaginary character of the imaginary nature which we know
where the things seemed have some solidity or essence and then characteristics
like there's this part of the road and that part of the road this part hi this parts hello this is the beginning of the road this is the end of the road
this is the painful part of the world this is a pleasure for part of the road
that's that's the realm of images
and those images like the road or on top of
they're based on
ah actual experience which we don't know
this is the first to characteristics of our a phenomenal phenomenal life phenomenal perception there's a third character which is road is absent in the river
the river actually somebody thought that than they when they first heard this image they thought the road they imagine the road kind of getting muddy and melting into the river this is a road that
i'd never melts
it seems that the road or the river and there's an absence of the road in the river
and that's really the way the river is and that's really the where the road is
our images of things never actually reached the things that they're based on
our perceptions that we know
never reach our experience which we don't know
but because we have these perceptions and confused with our experience even though the
perception doesn't actually reached the experience
the experiences nonetheless supporting the perception and the perception
ah particularly the belief that the perception is our experience it has an effect on the experience and one of its main effects that it has is to make us uncomfortable with experience
when we are
when are when the mind creates something graspable
as you know he puts it on top of something ungraspable
because of that
we're uncomfortable with the ungraspable and we and discomfort again sponsors more construction of graspable
so the grasp will never reach the ungraspable but being involved with it and confusing it with the grasp ungraspable affects the grasp on respirable
and then in the ungraspable experience there is a habit degenerate more
my robes

in the in the ungraspable
the ungraspable a sponsors imaginations about itself which are not really applicable to itself
it's sponsors all this the the river sponsors the road building and the road building has an effect on the river it makes it makes the life experience of the river
uncomfortable with the unknown aspect of it
as a result of past constructions to make it known so there's an addiction to the road
even though the road keeps being hungry and craving
the consequence not so much as the craving but
of the construction
makes the craving and then the construction and craving and the confusion of the construction with our actual life
like somebody might say i got a bad life for i got a good life the confusion of that vision of that idea with our life
create hunger and pain and birth and death
when living beings are in the river and look at the river through this imagination of the river
then that's what's called birth and death
or the realm of suffering the world of suffering is when you look at experienced three your perceptions
and the experience looks graspable
when you're in the river and you look at the river in and see the absence of the image in the river
that's called nirvana or peace
and there's in that realm there's not really
there's not graspable sameness or difference
there's these support
of imagine a sameness and difference but you know you can't really find any sameness or difference
and it's peaceful so in a sense it's not changing
and it's freedom
the high direct experience which we don't know cannot be
grasp cannot be imprisoned cannot be strangled
but because of our because of our addiction to knowing things we don't want to have something that can't be strangled
why do i get something that can strangle so it make a road and we have
no traffic jams
which are uncomfortable about that we're addicted to not so much traffic jams but a situation where there is construction
and actually we hunger for our unconstructive situation
because the constricted situation is based on the on constricted
but once again the way it always is that the constriction never reaches the on construction the bond never reaches
the freedom and the freedom supports the bondage
the criticisms to freedom doesn't say no bondage allowed here

so i've been talking about how to work with
the road
how to work with appearances
there are appearances but the appearances don't actually exist except as fantasies
and in the fantasies there is solid walls and big and little pains big and little pleasures and graspable people themselves and graspable separation between people all that wonderful stuff is in there
and there's a way of working with this situation called appearances which we know and which were addicted to the knowing of them
the addictions thriving
and it's being supported by
freedom allows bondage freedom from addiction allows addiction allows these habits and there's a somehow
not from some not so much from the
from the river
but from
some place
which has realized
that the river never reaches the road and the road never reaches the river even though they support each other from some place of understanding the situation a message has come about how to relate to the road in such a way that you can not
hold onto that you can
understand the river even though you can't know it
and gent one of the ways to speak of the of these messages will come to us which are teaching us how to relate to the road in such a way as to realize that the road is free of the river and the river spree of the road
and actually we're in the river and were just imagining that were on the road to understanding of that comes through from the way of relate with the road
the way of relating the road is the practice
for the or art
it's the way it is being creative with the road if your creative with the road you'll understand that the road is just a fantasy
and then you can enjoy this thing which you don't know how do you enjoy it
by experiencing it
and be free
in in freedom you experienced it's freedom not you're not you know it you actually dive into it and live it
so arts like painting and dancing and music
and literature
ah theater these hearts in the in the enclosed world of the road these arts
ah and and course the art of practice
our ways of being creative with the road
to become free of the confusion of the road with the river
for example music we listen to music on the road and we listened to it and somehow if we get with the if we get with the music if we become intimate with the music that we know
we understand that the music we know is not the music
now and then we we watch a play and and somebody worked with language or something in the actors worked with their bodies and voices is something and they put on this they create this world and we join the world and we realize that this world
the world is a play is not the actual experience of the play they get to taste the experience of play by looking at the parents on the plane we taste the experience we realized the experience of the music by listening to them up
parents of the music
like like i said last week and we before we create alternative worlds not to go to the alternative worlds but to engage the alternative worlds
so that we experience so that were so the realized the experience which is the basis of worlds
we joined the experience which we don't know which is the basis of the world's we do now
and that extra experience is peace
experience is
the other dependent quality of our life the other dependent
nature of our appearances which we don't know but which we are which is really the center of gravity of life

one time i
i had really good seats so long time ago i don't know if i could ever get to see that good again to wash your your mouth
whereas right right right said rent sort of like
twelve feet away from them i was listening to him and i had this distinct feeling after a while that i couldn't tell that he was good
i mean i knew he was sort of bright because that's how he appears he appears to be good doesn't he most people think hip
cause to you will just say he is good he's very skilful he's a wonderful musician loud you will think that other words
he appears to be a wonderful musician and they think that that appearance if your your mom

but it's not it's just the appearance of yo-yo mom and his skill the appearance of his skill is just the appearance of his skill i'm not saying is not skillful i'm saying we don't know what he is
but we can never avoid experiencing what he is because you can't get away from any the experience of anybody
because that's where we live in the river where everybody's exploring where everybody is the experience of everybody
people don't know that's what they go someplace they know about like what is it this is like go
zeller bach
one of the great things about zeller bonkers just not that big so you can actually get pretty close to people can he can't get too far from the people
so i'm looking at him and he's the i see the appearance of him but i actually
i actually open up to i don't know if he's a good musician or not i don't know what music is
that's what a great teacher his music is he said he can initiate people into not knowing whether the whether he's worth the money
whether you know
whether he's good whether this is beautiful
cello music or not

i was free of the appearance of music i was free of good and bad
thanks to the gift of the appearance of this music
which in itself taught me how to listen to him in such a way that i didn't know what it was
and i never knew what it was but
if somebody said would you like to pass some tickets and go see something that you won't know what it is
i can i can do that right here i don't go any place to do that
i do have to go someplace i haven't i need some help to give up my habit of knowing what's going on
i need help i need teachings to help me get up get over my addiction
to knowing and confusing i'm not addicted to come to confusing what i know with what is
i'm addicted to knowing in that addiction
leads to me being confused
but this nice person
his disappearance of this nice person

but this nice person is not the appearance
not not really the appearance of a nice person although nice people do have appearances
they do but their appearance never reaches the nice person that they really are
the basically are

and and i told you how to relate to appearances have how to relate to the things you know in such a way that you can be creative with the road
and become free of the road without destroying the road a matter of fact i also said
the real freedom does not cut off relationship with the road
when it
when it realizes freedom it realizes freedom it from the road
without getting rid of the road
and if you've got rid of the road than the freedom wouldn't be able to help other people learn how to relate to the road and such a way as to be free of the road
and again my basic suggestion is that you trust compassion
he trust relaxation you trust playfulness he trust being creative and then
get understanding and for him
that's a basically here and compassion has many dimensions which we can talk about it that's that's basically how to relate to this road how to relate to the superficial
substantial appearance
of our life
of ourself of others of our pain and pleasure and walls and mountains and rivers

one say one more thing one more image and that is

in this practice we put to put the present hasn't as shakespeare would say has a good report
i've had good report of the present
the present is all we have to work with
in the present appears to us we have an appearance of the present
we have a present mountain
that's been given to us and in order to realize freedom we have to walk
either from the bottom to the top but i recommend walking from the top all the way to the bottom of the river
each mom we had to walk from the top of the mountain of the moment to the foot of the mountain of the moment
we have to fully exercise
the could the appearance
and the way for the exercise it is being compassionate towards it relaxing with it and playfully slide down
and creatively tumble while you'll slide or ski or ride on your elbow anyway you go down all the way to the bottom of the ocean of the mountain and at the bottom of the mountain the mountain meets the water
and where the mountain meets the water there's a splashing of the mountain in the water
so they got the road but this is the road turn into a mountain now you ride the the road mountain down to the foot of the mountain and their you meet the river and the river splashes up and set you free a believing that the mountain is the water that's where buddhas are born or
the mountain meet the water
but it isn't just that you keep taking care of them on
it's fully exert mountain and that's the art of meditation that's the heart
of freedom
so i think you understand pretty well but now exercise it if you like yes dan
yeah you just raise your hand
yeah he was just stipulating
i see i see you're exercising
i see you exercise yes

one of us will have an experience flashing images
so i'm wondering because
why would say bye
what does stuff that i'm working with is that often i see somebody appearances that is road and
the like the river
to me he asked maybe to nobody else though
are you making sense to yourself
last two of us then
there's a lot of ways that i think that i can do
okay i have a comment when you think about how you're affecting everyone that's the road construction how you're affecting everyone and go right ahead and do it
i remember that is the appearance or your imagination how effect everyone actually you do affect everyone
but how you do that you do not know but it still might be helpful to you to take care of the road
in the form of the kind type of karma
which thinks about how your karma how the how the road building that you're involved with how that affects everybody because it does
it affects your individual river park your individual part of living in the river and it affects the they shared river
and there's different types of imagination that we do that are quite similar human beings for example do type of imagination called language so because of that our imagination or karma is quite similar and because of that we live in similar
or imagined worlds and also we developed similar
rivers because there's an effect of this imagination on the river and river supports further imagination supported by and enacted by language
so we want to use language in such a way
has to be aware
of what we have an hour our relating to this this imagination this story
can the theory would be that
if you
either that we received teachings
from a wisdom which has understood the relationship between this storytelling imagination aspect of our life
and all the consequences of it
the river is actually the consequences of infinite imaginings
our actual life experience is the results of infinite imaginings of all of us
but the life result which supports infinite imagining it is result of intimate imagining is not imagined or rather it is not known
and if we can actually live there
she said if we do we are living there if we can understand that this the results of oliver imagining are not our current imagining we become free of that confusion and we find peace with what
with the results of infinite imaginings of living beings and would become free
of the imagination process
we receive teachings from those who have become free
of the wisdom which understands this process has told us how to relate to the process of imagination it's support and it's effects but we do not we do not understand how it works i mean how the the river works
but we can understand
at the river is free of how we think about things are working

how do you listen to a teaching

when you look
yeah that's normal

did you say if you didn't i missed part there i've heard you say the part about
you hear the teaching and then the road part of your mind turns a teaching into a recipe
there's a lot of recipes on the road
that's the road version or that
that's the imaginary version of the teaching the teaching is not
an image the teachings not an appearance
but the teaching is coming to us and our mine in a coming to us through the river and are mine makes a paris of the teaching which looks like recipes get now what's the next party or state

do you say infinite acquaintance or intimate acquaintance was with what
no you're not intimate with the river where your intimate but you don't know the intimacy
you are intimate with the river you are intimate with the teachings that you don't know it
which is normal
but we're uncomfortable not knowing our intimacy we want to know our intimacy or uncomfortable not knowing it
we got to get used to not knowing the intimacy
and the way to get used to it is to practice compassion towards the results of not accepting that the intimacy is not normal which is the road
except that i make an unintended version of the intimacy so the teaching actually as intimacy
it's coming to us through the river
but the even a great body sought fuzz turn this thing into something that is an appearance if you relate to the parents properly you can realize the intimacy but you you an adequate and accept that realizing and does not he still don't get to know it
so when we first our basic situation is we are we are our experienced is intimacy we can't stand it because we're addicted to knowing it
once we know it we have teachings from the intimacy which has or in the intimacy which has been can we have teachings which are now recipes or appearances about how to relate to the appearances so we apply these recipes these appearances to the other appearances and we
will then realize the intimacy and be able to stand it without knowing it
even though the intimacy still allows conjuring up appearances of it so the conjuring of appearances even happens
for buddhists
totally not fooled by them and they only use them to help people who are still dealing with
so the way received the teaching is through the appearance of recipes linguistic images of the teachings in the teachings are not appearances the teachings
are the result of understanding the process and the relationship between experience and appearances of experiences
those who study this for long time actually develop a wisdom which then sends messages to those who haven't studied a long enough about how to continue to study appearances and the and and the way you study appearances which helps you become free of the confusion of them with experience
will also help you be able to stand experience
that you don't know
all the
all that
magnificent and malevolent appearances that a cocker on the road basically it's the same technique is applied to both of them name that compassion
and then i say relaxation and playfulness for concentration and then we creative for wisdom and then understanding that's how to relate to the horrible things in the wonderful things that are appearing in this world
that's been created
by our addiction to making a noble world out of an unknowable life experience which isn't a world even though it actually is the same world as the world would make it just that it's not it's not confining
it's not a confining grasp graspable world so it in that sense it's not much of a world
it's just a lot it's just our life

just during again
oh good

loosening the bonds of confused in the road
loosening the addiction to the road

no it's it's more like being concentrated on the appearances whatever you know could be any appearance like the like the appearance of a body you gotta body you could concentrate on their body
concentrate on the appearance of your body you have two bodies in a way you have your actual body which you don't know which is like a river
as peaceful and ungraspable and then you have a body which is an appearance which you can get a of and you can lose that it can die and be borne you can get a hold of it you can lose it
get that body to that's the appearance of your body which were addicted to and we're addicted to appearances of our body but if we do these practices with the appearance of the body we can become free of the addiction to the appearance and then won't be hungry so much for the actual
experience of the body
if we can give up that addiction
we use the addiction to cut through the addiction
relaxation and playfulness is the way of listening the addiction and then create being creative with it finishes the job

what would you like me to say

did you see me just do it
i said what would you like me to do that was my way of being playful with you and you just see the creativity that happened
why not eat it did that did that help you become free of know are being able to grasp the creativity

he'd go to see that you go to see the you go to see the artists because you want to see the artists creation
but actually want you want security the artists creation or creating to initiate you into creation
so let's do it right now
but you don't get to you don't get to grasp the creation

be playful with are feeling that we need to grasp to
so again the need to grasp the addiction to grasping week
working with that is the way to become free of it so we actually can't become free of the addiction of our addictions the grasping took to for example existence and non-existence we can't be free of their addiction except by the way we relate to the addiction and the teachings are about how to relate to addictions

apparent appearance
they themselves were just as

patients experiencing
play the


one not just a loosening
not just to loose thing but the form it has a forms the person has has
the word they've committed to a form
hey so
the question is what form are you committed to what former you're working with what former your discipline how are you working with some form what does the form and how are you working in a discipline way with some form or forms
what's your form
that you're working with to find out to test and exercise
in compassionate
being relaxed
being playful and creative
so i'm saying if if you have chosen form and you can be creative with it this is the door to wisdom and freedom from confusion about the form
and your life
so much of what forms are you working on and are you doing these practices with ghosts forms
are you being generous with the form
are you being ethical with the form at the golden sands of careful and for example not being possessive of the form
you chose your chosen for this is your discipline baby this is the you're using
this is this is the work you have somehow nice exactly chosen that many work many types of work are given to you
given lots of work opportunities and some you say okay i commit to this one i'm in a practice discipline with this one and which when you choose is also given to you but anyway at some point you say okay i'm working with this form
this marriage this parental relationship this teaching relationship this artistic project relationship this therapeutic relationship and so on this type of construction work this type of music this time
type of
this type of sitting meditation
the all this is a given to me and i've i've been given now the choice and i've been given the opportunity to commit and there has been commitment and now that just commitment this is what i'm working with and now is their generosity with this form
is there honesty
non possessiveness
etc are these ethical precepts working on this form and my patient with this form
and my work and my practicing with this form and again now and moving to drive nod am i ready to really like work and relaxing and being open and playful and com with this form and now
where's the creativity is that here whereas it
but we're doing it when we do need for a form and fortunately we'd have forms all day long but we have not necessarily said i commit to it so my life is simple i didn't know i did go to zen center to use a form
i saw something i saw a picture i saw an appearance of the type of freedom which i was interested in
i saw somebody who
when you insulted or praise him
the demonstration of freedom
i wasn't looking for pain and i wasn't looking for pleasure i was looking for freedom from pain and pleasure i thought that was the coolest thing
and not just freedom so that whether people are insulting me are kind to me i am cruel to them but rather whether people are assaulting me are kind to them on kind to them i want to learn that and i saw
that person practiced a form
they were given a form and they committed to a form and their friends who could all do this committed to a forms why high committed to that warm
but now forty five years later
i'm saying to you and to me
there's infinite varieties of form you don't have to do the one the sitting meditation one where you can do that plus every other form that comes to during the day
so maybe some musicians practice sitting meditation and also practice the piano some artists practice sitting meditation and practice composition and musical
works some don't do sit in meditation and the practice musical works i say great
they committed to that forms of them they can realize freedom with that form but i'm also concerned what about the rest of the day when they're sitting when you're sitting in a chair
do they missed that chance
it's too bad i would like people to ever use every form but if you can't use every form pick some
so in this class i said it many times
what form are you committed to that you're actually not going to work at to realize creativity with
or what forms
i would like it used every form of your life which means every moment every moment and every moment is a form every moment is a mountain i would like you to practice that with every moment because rather than just
i just finished my artwork and i'm taking a break
i just made this thing which was wonderful and i really like yeah i was free
i mean i i did the practice that i'm free and now that's enough for that now i'm gonna go and talk to my wife
but i'm not going to do this i'm not going to do same practice with her this is break time
i wouldn't i would like to be with everything but start with something
start with something that you say okay i'm committed to be compassionate with this appearance
and practice playfulness relaxation playfulness and creativity with this and use this to realize
peace and freedom with this
and i've i would like to extend it everything eventually but i'm working on this right now because this happens to be when i'm working on right now it's all we should be what you're working on right now
so right now it's what i'm working on right now as i'm talking to you in this room and year here what are you working on are you working on this are you committed to this
to some extent you are can you come to this class and i also come to this class
i once i agree to come is given to me the right
have the obligation to come this class and want i finally i'm totally into coming i'm very happy
i may not get here because the traffic but that's not my problem my problem is that i had this opportunity to come here and i'm taking care of it and when i'm taking care of it i'm free and at peace
and i'd take care of it not just when i'm in this room
all week long i mean i'm taking care of because the commitments there all week long
is it there all week long for you could be
i mean if you committed to it it's an all it does not really know you on it can be every moment it's one year commitments to be one of your forms
but every moment to form every moment a mountain for you to do this practice with

is he still alive
northrop frye and i just don't think northrop frye

it's exactly
say it again freedom is when
freedom is when what you what you're committed to or what you feel obliged to do is what you want to do
and also what you want to do ah
what you what you what you feel obligated to i'm suggesting do is given to you don't get to choose what you feel obligated to do
but the way you respond the way you act upon that the way you he says what you want to another way i would say is that you the respect that sense
your any respect that ah that obligation to respect your ability to respond that's freedom
can you may never you may never respond you may never get there but you respect it
you may think you don't other people may think you do you may think you do other people might think you don't but you always respect this there's your freedom
the north upright for i also said that
religious expression verbal expression is like poetry
even though it doesn't look like poetry it shares with poetry that intensity
you know like some religious speakers have no they don't have that they don't have the word of god they don't have the training to be recognized as a poet
they don't know the context around the language from lots of study but the way they use words they they so thoroughly exert the words that it's like it has the intensity of poetry
kim number two
another kim

okay i heard there's two things i want to respond their first is something you said something about
when when would you want to do is lined up with what you feel
but you must do
i'd like to make a as a little nuance there
the lining up
is a little bit
it brings an element of judgment
that i think is a little a little confining
so again i propose what you feel that you must do at a given time is given but how that hop in other words what you are to live what you are to live is given but how you live it is not
determined so be careful to line up with how you live in response to this to of lining it up
so the freedom is is is more like honoring and respecting this thing and taking care of it but how
how are you gonna do it it is not determined so be careful not to determine it as this lines up with this watch out for that
rather this is my response to that this is my respond to this is my responsibility to this sense of obligation
and i honor this responsibility i respect it but my judgments about whether i'm lined up or not that that's that could be another responsibility but that's not the same as me respecting the respecting of it is the freedom
ethical principles
ethical precepts
because i just said you know ethical precepts are part of the teaching of how to relate to forms so you say i want to relate to forms in a way that will be freedom so i'm committed to his ethical precepts i honor the i feel i should follow it ethical precept because they would promote creativity and freedom some committed to those too
in everything i do
i feel i should i want to
but when i'm gonna do no one knows really what i'm going to do it nobody knows how that freedoms going to unfold we cannot know what that freedom is and the freedom is thing that you do in response to it
next thing she bringing up is related to
hey you feel this obligation
you aspire to respond to it with respect yours you aspire to live according to this form
that you feel obligated to practice with
hi my with you know
and then there's a voice which says something like this is a waste of time
or another one is you're not doing what you really should be doing
that's another appearance
what do you
feel that you really
are obliged to do and regard to the statement you're not doing what you're really should be doing
what should you be doing with that statement
he respect the feeling
but i'm talking about
so in this case we could say the thing you feel obligated to do is to respect the feeling
what obligation is not that feeling that for that comment the obligation might be to respect that
and that's also could be respecting the obligation
you're not doing what you're supposed to do
i didn't respond to that
i don't know
how do you want to respond to how should you respond to it
she's she said i said that here's the statement that's been given to you you're not
doing what you should really be doing something like that and i said how do you feel obliged to relate to that and you said something about not seeing it as real
recognize that as parents that's okay you recognize his appearance
j k she recognizes appearance than the question still stands how are you going to relate to that appearance
yes right

relaxation first relax with this statement you're not doing what you're supposed to be doing you're not doing we just supposed to be doing that's an appearance you know that you hear that everything you hear everything
you know is an appearance it's a fantasy
about your about your situation
your situation is now being fantasized as you're not doing what you're supposed to be doing or something
so how do you practice with them so that whatever appearance comes whatever parents whatever judgment flies at you from inside or outside we have a practice for him and you said it
so this statement you're wasting your time you're not doing what you should be doing perfectly good opportunity of perfectly good form
for you to practice with
and for you to be creative with and if you can be creative with you're not doing what you're supposed to be doing or you are doing what you're what you are doing we're just supposed to be doing you are a good zen student you're a below average than students these kind of comments are these forms which you come
it it to work with i hope so
you want to pick some other form that given to you that you know
i'll see you going to work with
be good like walking for example
it's a good thing to actually do the same practice with you used you you brought that thing up like ah
a little bit like it was different from walking
you know you're not doing what you're supposed to be doing like that's different from walking walking doesn't have a good walking doesn't make comments on me
joaquin doesn't judge my life
we agree it doesn't really
but that's though that linguistic expression kind of was a little bit of judgmental but the way you relate to that she could be the same way related to walking
and the way you don't practice with that can be also the way you don't practice with walking
if you practice this way with walking you have a chance of practicing this way with all your positive and negative judgments of yourself and others
if and if you practice this way with all your positive judgments of yourself and others you have a chance of practice in this way when you walk i hear walking i'm committed to work with the form of my body walking
the mountain of walking i want to walk to the bottom of the mountain of walking and reached the place where the appearance of the walking needs the water
and that's where the buddha's born
that's where freedoms and paste lives is where the bottom of the mountain meets the water of where the bottom of the judgment meets the water of where the bottom of the walking meets the water but some comments like you're not doing which supposed to be doing you think oh wait a minute
rather than bob this of course i should practice with that even though the the statement is telling me i shouldn't be doing anything but be confused
you understand hurry yeah great
and i'm proposing that we find the freedom when we fully exert
the body walking the body sitting
the body cooking the body sculpting the body singing the body dancing the body in pain the body and pleasure the body commenting the body being commented upon everything ultimately but maybe you choose okay i can't do it all day long someone to do it one
i'm just gonna sit still and do it
so when you come back here to sit
sit down and u n
excuse me for saying this please consider a possibility and next week when you come here to sit you're going to come here already committed to use the form of your body sitting for this purpose the juggernaut practice with that body form with that appearance of your body which is not your body but just a fantasy about it but you do
you have a fantasy of your body for example i imagine many of you think that your body is different from my body
that's fine please take care of both in this way commit to take care my body and your body i don't know which one you want to start with but do the same practice with both of our bodies
be kind to my body be generous with my body be careful of my body
be patient with my body
be relaxed and playful with my body be creative with my body and you'll understand
that the image of my body's not mean and do the same with yourself common practice that way here if you wish
you're invited to feel obligated to do that next week
but in between now and then to do it with everything you do do it with your walking and if you can't be patient be kind to yourself if you forget
be creative with you
the moment by moment mountains that are currently in the present mountain the mountain the mountain but you can be creative with it you have to
generous careful patient
relaxed and open
playful then you can be creative and then you can all these situations all day long or opportunities for waking up from the confusion that this form is your life
and your your life is is never separate from the form the appearances
your actual life experience which is the basis which supports these dreams of our life they're not separate they're just a matter of confusion that we can be overcome by fully engaging and be creative with the confusing factor
of fantasy
and part of what makes a complicated is the teachings are coming in the realm of appearances but he's out there don't they the body surface also when they get instruction coming through the river just like you
they don't know what the instruction as they had they have to a conjure up this image of the destruction and say i've been told to be kind
it is really it's very simple you got it now
as very difficult to do it
like guys just talking to someone recently who thinks inwardly and here is outwardly that people are telling a nice he's unworthy
and when he hears that when you hear somebody saying something that they're actually talking to him right and he hears he has disappearance of what appears to him that they're telling him he's unworthy as what he sees
and then he also sees that when he sees them
when he sees his appearance of them saying is unworthy he remembers all the other times in his life when he heard the same thing and then he freaks out
and so i say well so you need to learn
to be open to the apparition to the appearance of you're not worthy
you need to work on them i'll see you need to be open to the apparition you are worthy
let in you are worthy lead and new aren't worthy
let in and welcome everything and if you can't then welcome that you can
and you can do that welcome that to can't do that and keep going until you finally start practicing generosity and then
you're okay here iron your haircut you're on the radio on the path
that was my comment on creativity
because my explanation
is that yours
was this your explanation of creativity to
did you join
the creative process
i don't know because when we join it if we don't know it and yet we can be happy somehow why am i happy
i don't know why i love you like i do i don't know why i just do
remind me of something right
when did you do it she do it at the end
because now is what i'm going to do it
the i would you
i'd like to ask you about this book called a third turning of the wheel
would would anybody like me to bring sign copies of it for you to make a donation next week
you would get i'll bring some copies next week maybe

i hope so
thank you very much
the book