wisdom, which is all beyond wisdom, the content of the object of that, wisdom, to the extent that it has an object prior to its pluralization, the object of it, in this section, are these aggregates. You're right on the upper chart. What I hope you will get a sense of, in your practice, will be how you can see that these aggregates are trapped in their new systems, that you will actually be able to see this, and thereby being released. from all suffering and distress and account. When I think of talking about this, I feel I'm standing with you at the edge of the great ocean.

[01:17]

We walk into the ocean, And I want to tell you that this is a big ocean. And I keep walking out into it. But don't expect that we'll be able to cover the ocean in the next stream of oxygen. They could get all into it. When you come back, you dry your feet off, you can go home and rest in your neck again. By coming back, jumping the ocean down, and getting retreated a little bit, back in, not punch the ship, or not. The place that was involved in his hand, the whole of his attention. and discernment of the process of the integralizing of the self and the independence of all the others.

[02:45]

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

[03:52]

The selflessness of the personality. It's actually called Kugala. . [...] The lack of populism, the lack of self, of personality. That first kind of self just goes. Okay? Second kind of self, self's gift is called dharma.

[04:56]

Nair apnir. Nair apnir. the nair, apimam, apimam, the know of self, of the dharmas, or the elements of the spirit. In a sense, there's a third kind of emptiness, too, which is the emptiness, the nairakmiya of nairakmiya. This Nairobiam of Nairobiam was born tonight. For the first time it has been written on Blackboard in, uh, wrote Mr. Dama, sorry. First time I wrote written on Blackboard.

[06:02]

Okay, so, the book of Nairobiam, the realization of the selflessness of me and you, of the individual person. That selflessness is born of seeing that the self-dependently co-errises from various elements of experience. For example, the secret self-dependently co-errises with the five agorites, or the secret of the self-dependently co-errises with the 18 doors to arrive. You can see how it's by yourself. It's important to judge you in these elements of experience. You understand you will realize the selflessness of the person, yourself first. Okay? I'll look at this again.

[07:04]

The realization of the selflessness of the dharmas, in other words, the emptiness of the areas, emptiness of the consciousness, the emptiness of the doors or light, the emptiness, the emptiness of the elements, the experience, the elements, the experience, the documents. The effectiveness of those is realized again by seeing how they dependently co-arize with each other, how they're interdependent, and truly creating each other. And they also lack the current existence. This level of insight, this level of wisdom, this level of understanding selflessness, keeps the understanding of selflessness, which is a hard structure, which all will detest for us all. So some Buddhist administrators see the selflessness of a person, and realize liberation from individual belief and individual selfhood. The next level is you realize liberation from that level of liberation by understanding a selflessess of the elements which led you to understand the selflessess of your person.

[08:10]

And then the final liberation is liberation from liberation from liberation. Okay, I didn't hear the case about it. It's just really in a totally understandable way. I'm just putting it off there. And now I'll go through it again. What do you think? I erased this. I stopped and warned you. So yeah, I can start with reminding you of your ongoing work of the president.

[09:24]

Now, I'm currently now most happy to do. And I don't know if we have some experience about it or not. But what I would like to do is take you through a process of awareness on a series itself. And how that series evolves to the realization of a life. You may not all have a clear, intuitive sense of yourself.

[10:30]

But if you have a sense of the kingdom, that's the key to locating it. Typically, if you have a sense of anxiety or some given anxiety, Because anxiety surrounds persons, all persons, all individual persons. All persons who believe in their individual existence are nicely surrounded by anxiety. So if you feel anxiety in some place, in your body and mind, then just be present with that and then gradually you can feel it's already around you. Maybe first you feel it around your heart, or around your eyeballs, or around your neck, or around your kneecaps.

[11:40]

Open to that feeling and impress me when they feel gradually enveloping you from all directions. someone, someone forced me to, I had a serious talk, told you last week and took me to Independence Day. Anyway, one of the scenes is that this guy puts a can of Coke up on the stage and has this guy to shoot it. So he shifts the musical and It's very involved in the cold. It involves the whole station. The station has a protective shield around it. If you shoot a gun at the station, it bounces off the protective shield, and it protects the shield all the way around the station.

[12:46]

point, you know, 360-degree circle coverage of the station. And if you throw water, if you break the water on the surface of the station, immediately spread all around it. The splatter goes all around it. That make sense? This is very similar to us. We have this 360-degree protection. or 360 degree rejection of the other as not us. And that's also 360 degrees or a spherical attack point by which we both threaten the idea of it. You can feel that anxiety and what's on the inside of it is usually a self, unless you have an inside out self. An outside is a public. So you have a sense of yourself. And you can feel the pain around there.

[13:49]

And typically, you can feel anything in space. You have a sense of where the body is. And all over the surface, usually there's sensors in all over the surface. While they're concentrated on the face, the face is a very strong place of identification of a person. We have lots of sensors here to sense that this side itself and other sides are not. And it's all around there. because body sense, which is the most fundamental, particularly so long, is constant to stop. Okay, take that sense of self, and then we'll fully start doing traditional exercise, which is called the medication. I would suggest that you try to bend your mind into these categories. I'll tell you about them.

[14:52]

The first category is called form. The second category is called feeling. The next one is called perceptions or concept. The next one is called formations. The last one is called consciousness. All of our experience can be counted by any experience you can tell me about. I could categorize in one of these five, at least five, keeps. This event, you know, is the, this kind of, We talk in this way, it's like, initiating your minds to the beginning of the view of the self, of the theories, and the experience of self.

[15:57]

You see, the two ways, one is, it experiences itself, and that is a self experience. We actually, usually, have a self of our experience. We have, we have experiences moment by moment, which we are, which we are more or less aware of. Again, I've asked the community, or rather, that we have asked the people to experience this, they experience the experience. But what most human beings do is they have a self of that experience. They, like, take their experience and they sort of just wrap around the day and they get it to a unit or an individual. They have a self-experience and then they have a experience of self. So, you're experiencing, you're experiencing, and then you, like, have a sense of yourself.

[17:00]

Like, you almost experience yourself. And like I said, You cannot experience the self with the sense of the self is that surface around which anxiety is passing. That's like an experience of self. And that feeling of the anxiety arises from making the experience into self or the self of your experience. One of the basic definitions of suffering, here is, this is not proper sense, but it's something like, .

[18:04]

Oh, I forgot one word. Dukkha means suffering frustration. And you know that word Dukkha means it derives from a wheel and solve a problem? Something's thought. Something's thought. What's up? What's up is the five children that are getting uber dominant.

[19:07]

What does uber dominant mean? It means breath. Rasp. If you grasp, if you're serious, that is suffering. It's not like I call suffering. That is suffering. It's not like you do that and then you're suffering. That is suffering. To grab your strength, to grab your that all takes place at itself. That's the basic definition. That's the basicness of all. So if you've got suffering, the suffering is rising right around the queen and the experience. Now, if you start tuning into the experience, it's depressing with it. When you hear that there's tone, feelings, perception, mental formations, and consciousness, you may start noticing that that accounts to your experience.

[20:18]

Forming is colors, sound, metal, tangible things, and space. let's say body, up to your legs. Those are actually more like concepts. An actual simple physical experience is part of what your experience is. And there's feelings, positive, negative, and neutral sensations. And there's perceptions, things you actually like about receiving as objects of awareness. And then there's a number of formations, which includes reading and delusion, but also concentration, decision, Faith, or lack of faith, diligence, or laziness, hypocrisy, dishonesty, honesty, non-mechanter, empathy, laziness, effort, all kinds of possible mental factors are included in the fourth area. Fifth area is consciousness of embracing all things that are happening in the human consciousness.

[21:23]

So, if you feel keen, keen in gravity, A particular moment of experience, a particular moment of experience, contains some unique momentary manifestations of this bias. However, this grass state is suffering. And in a sense, the grass state is suffering because the grass state is extra. The five faculties do not need to be relaxed. They do not need to be held in the other two units. There are just five things that come up. Five things that go all in. If you could start tuning into this process, you could notice that the grass thing is a problem, is the pain, and you could notice that the five don't need to digress.

[22:24]

The grass thing is a habit, is still a habit. that the self habit actually doesn't need to happen. And you also might think where this is, this is the rally of talking because there's two kinds of reasons for this rally. One is that self habit will get projected onto experience, making this experience into itself. And the other thing is that because of, you might say, It's only thorough presence. By not thoroughly experiencing it, we're driven to creating an attachment. And then we project this attachment onto our face. All this... All this soul works. It will reveal itself to you.

[23:28]

If you can just be present in the middle of this self-experience and or experience yourself. If you can be present in the middle of this karate, you have to say, you may need any stuff. If you can be present there, I wouldn't even know that. This situation will naturally unveil itself. Can you know? person, which we're going to realize without just a sense. Person means the word person comes from persona, and persona being math, right? The other meaning of math, however, is, the other meaning of persona is the characters playing by actors.

[24:31]

A person, in a sense, is a character played by an actor. It's also a mask. If you can stay present in the middle of this self-playing in his cave, the mask will be dropped. The person will be dropped. The elements of the standalone experience in this video are unmasked. In order to witness this revelatory unmasking of our spirits, the depersonalizing of our spirits, which haven't stopped painlessly all the time, we have to do the hard work of being frustrated with our spirits, which as long as there's self-making, will be painful. And I'm going to, like, take a few more steps in this process.

[25:44]

From this point here, from where you're starting with a 70-year experience, and a revelatory process starts to happen. I'm going to go from there to complete perfect enlightenment. And then a couple act again to this point, and that will go through this again to ignore data. All right? Ready? So then in one state, in one state, on the last state of experience, started to happen. In other words, it covered it. Overall, part of the field around the theory starts to drop away, and the elements start to appear by itself, like it actually takes, you're basically now experiencing pain, pleasure, dangers, confusion, self-centeredness, anxiety, hate, diligence, jealousy, candy, hypocrisy, dishonesty,

[26:48]

and so on, each time of the day, you're experiencing it. Then you start to see how they are related to the mass, which is now somehow dropped away. And you can see how the mass can come back in conjunction with that. And you start to see that the mass really goes to the house, and yet the mass can be experienced in terms of combinations of these building walls. And you start to see the interrelationship of all this, and then you realize, even when the mass comes back, comes back. The mass doesn't really have any independent existence from elements. Since you spy, I can just talk about all experience, whatever sense you have of yourself must equal these five categories. And of course, none of these five categories are the self. See, that happens. We graph, we put a cell on the five categories, and then you stop there.

[27:51]

If you sit with the subgrade, the cell algorithm, the cell algorithm, it plays into the whole group of the unit, starts to move away and draw away. But this sense of cell can re-regard. And then again, if we reapply, But if as it arises now, you see now, this is now, instead of the self of the experience, this is now the experience of the self. You don't see a self arising, you know, the experience of the self. There's a self, you kill it, there's a self. But then you look at the self, you say, well, what is, what kind of experience is this? Which is why is it? You must be one of the five. And it will be one of the five. It will be a concept. It will be a smell, or a color, or a kiss. or an order, or a touch, or a concept, or an emotion. We actually use these kinds of things to make us all, I don't know which we are as ourselves.

[28:59]

But we do actually use those kinds of things, but then if I thought, say, this is my skin, that's my case, that's in myself, or that's in myself. That's not my smell. Therefore, that smell tells me what my smell is. That's not my taste. [...] And so on. That concept is not my concept. That's the concept of Bruce Lee wrangling. That's not my concept. And so on. The only way you experience having a face of yourself is what is fine. So then you start to see the self also. It's nothing other than what is fine, and nothing is fine on the self. So you see the emptiness of the experience of the self, and you see the trouble and unnecessariness of the self of the experience. So in all these ways, you start loosening. Assess the cell and see how the cell, the experience of the cell arises as one of these categories. And also how the cell cut the experience is actually just suffering.

[29:59]

That's all it is. It's nothing wrong inside. All the cell adds to your experience is suffering. You take away the cell, keep it cut. Particularly nice experience. Put the cell back on the experience yourself. That's all that it adds with nothing more to a pencil. But as the experience of the cell, that's all it is suffering, because the experience of the cell is not suffering. That's suffering. It's the cell of the experience. It's the cell of the experience of suffering. It's a great experience of making your cell less suffering. But just thinking that a smell of the cell is not that bad. That's a good one. It's silly. Which no one really brings. People don't talk very long. By being unclear about that, we take that cell in a map of that and we do it. So yeah, empty both cells. It's seeing how a cell together has to rise to it. These tablets at this actually must be one.

[31:00]

that empties the self in the public person. And then also seeing how the self-having experience causes pain and there's nothing more, that empties the self. In this way, you see the dependence on the self, the dependence on the rising tone, suffering, you see it all working together, and you realize the emptiness, the selfishness of the person. And you experience this first level of selflessness in your first zone, inside the end of liberation and it's like that. Then, in that you just stay present with that enlightenment, which again, because of that habit of suffering things, and you're going to make a self of that generation. You're going to solve why that generation is going to cause Get one more slow, get more steady and stillness than you had before. Because basically you're liberated, but now you're stopping your liberation and you're stopping the selflessness.

[32:02]

See, now you don't have this personality self anymore. You've got the self of the elements of Christ Thomas. Now they have a liberating principle. And you can solve them too. It's just the whole song that is still functioning. So it's still, you know, very much more soul. It's still kind of something. Then you'd have to, again, stay present and adapt some more soul-summer, which is more difficult to stick with. But basically, you kind of list out that. This is a time when you're reading in your teaching. A pretty good book, too. Good book. There's two times. when you should go to see a teacher. One is when you're so harassed, but you're so clean. If you're in such pain, you can't be present with it. Plus, you think you'll never be present with it. The other way it would be is that you're present with this stuff. So you get caught in each dose. Also, what you have, you got alliterated on believing in yourself. If you see the real liberation, then also the middle.

[33:09]

So between those two, the doses for damaging muscle. Otherwise, the real problem would help quit. click at the beginning or you can click after attainment. It's better to click at the beginning than at your pace. So, you take present with your insight, with your realization of the emptiness, of the selflessness of your personality, and your suffering that is having you there to whatever extent you're making yourself under that, and that beginning will unveil on a subtle level of self. And then you'll start to see the elements, the five calendars, the elements of the five calendars, and the elements of the 12 doors in a row, or the 18 elements that exist. But you see them interrelating, and you see the emptiness of the entire arts, and you see the emptiness of your liberation.

[34:10]

And that's it. Now, back one more time, coming through. Self. Suffering. Suffering self. You know you have a suffering self? Are you suffering? You take that suffering, and because of the suffering, you realize that it's suffering, self. At first, you might have a real tell of self. Self. [...] Now, first level to notice this is, again, the body. The body is touch of your body. That's the first kind of thing to be aware of. If you're not aware of your body, it's to be hard for you to be aware of the next level of experience, the penis. Okay? I have to use an example of the physical sensation of

[35:15]

wanting to urinate, but it will also apply to wanting to do number two. In the big or little evacuations, the sensation that arises in the body when you want to feel that the whole, that energy of the body, is a physical sensation. Are you familiar with it? This is a physical sensation, which is one of them to be aware of what the fact of the zebra is. If you're in a conversation with somebody, or I don't know what, doing your homework, or mentally, you can walk in a busy city street and tell you that you're really stressed out, you might not want to notice it. You might feel too good in your life, but you don't notice how you see a nostalgia that they want to talk to you as you're interested in it.

[36:20]

And you want to pay attention to them in this conversation. You see, like, for each conversation, you see, you want to get to one point, yes. And you don't want to, like, take your genuine conversation. It's, like, directed towards this bit of glory in your body. You want to get more of it in your eyes than your mom. But there's a whole lot of blood in your body that you don't get attention to. But it's hard to concentrate on the conversation because it's a thing. You might even have this conversation with guilt and anxiety. You might want to pay attention to the anxiety. You're a meditator, right? You want to pay attention to that. This is a good thing. Me and this person, this particular person, you're in conversation. So this is the person I relate to. This is somebody other than you. This is a good chance to tell yourself to the feelings I have of this person. I don't want to feel this. But unless I actually do go down there and feel that, I actually can't feel this understanding of carrying something in a discourse, feeling how I'd rather it.

[37:27]

If I didn't give my full attention to give, that's part of the following experiences of doing. It may need me to do something simple, When you wake up, you say, I'll be back later. Or just give you full attention. You may find that as soon as you give it full attention, then you can participate in another role of awareness. But sometimes you don't want to give somebody full attention. And if you find it on the other level, nobody can't. And we don't want to give full attention because we think if we do give full attention, we won't be able to give full attention to the other one. But that's the wrong piece. Giving full attention to one thing helps give full attention to another. It's just that you have to start having a certain order, you can start having a gross first. If you try to give you a subtle attention before it grows, you can. First, you get a gross, then you're subtle, and you're more subtle than you are subtle.

[38:31]

That's why this talent is starting to order. The purport of the gross to solve. Most gross kids are visible. Coldest, healthy, and somber. Next is feeling. Feeling is a mental phenomenon. It's the grossest of its smell. Next is the perception. Next is mental formation on your side. It's consciousness. It cannot feel our general consciousness. These doubly grosses the body into your body feelings. If one should fully aware of those, then naturally, the method of being just problem. Like the example of YouTube, I think if you have your hand moving on your face like this, you know, when you try to look at your people without taking this into account, or another example, like if I'm hitting myself in the face and try to have a conversation without taking this into account, I can't pay attention to it.

[39:32]

But I can't even know how they need to stop being updated. And if you stay here until you are more familiar with the sensation correctly, I can actually see it quite clearly. So if you take care of your physical sensation, from the picture of the bullet you can see through. Then when you get to the feelings, the next one of the feelings, if you feel your feelings completely, you can see through to the next level. awareness, which is the awareness of the growth aspects of consciousness, like whether your mind is concentrated and distracted, whether it's abrupt or smiling, whether it's upset or not, Also, right now, if you are part of the gross category of consciousness, you can see that and actually see that there's suddenly a penis. But fully dealing with physical presence, that naturally entails a penis. Fully dealing with pain, that actually entails all your consciousness. Fully dealing with all your consciousness, that naturally entails the most subtle discrimination about consciousness, and the five senses start to appear.

[40:33]

Already looked through it. Now, the sections in the end of the population start to appear. You start to notice 3-8 in the evolution of the doctor notice, subtle changes in the quality and non-discussive period for you. You start to notice that he able to discern what's been told here by evidence of their death. Then in that situation, doctor notice the stroke of suffering, the whole suffering arises, and the end of the suffering can help you start to understand about the questions. So, that's the detail process, some of the detail process about how you sell yourself, be presently with your psychoanalysis in such a way as to have the selflessness of your person when that was up near the list. You have the selflessness of your person getting away.

[41:38]

The selflessness of your person appears. Your personhood doesn't evaporate. It just doesn't have a cell name. It's just a good old, perfectly practical person. It's just like, you know, what's your name? How do you read? What's yours? Jack and tiger. Do you have a board unit? All they go over there. What's your telephone? 383, so on. I'm practically thinking I didn't mention I'll tell people. Purchase your product, of course, not a cell. It's not a unit. Interesting. And now to get to the next level of analysis, I'm going to wait for a while. I'll just talk around and say one more thing. Next.

[42:41]

In the third case of the Book of Serenity, the Voting Tauron's teacher, Parjit Tauron, at lunchtime, said, why don't you recite scriptures? And Parjit Tauron's saying, this poor wayfarer, when three vision and a dozen dwell in realms of a body of knowledge. Actually, he said, I don't dwell to the past scientists. And I'm breathing out. I talked well. So he's sitting there. Everyone, but because he's trained in Buddhist presence, he has another someone who hears the meditation, and he's sitting on five sounders, and he keeps singing in all the room. And he keeps singing, and we are singing, and we are singing. And also, like, perception is just, you know, it's the right of our looks to one who's present in our lives upright and gentle.

[44:00]

I was going to be just going to get so unreadable to people. And the people, I was going to get people who saw these feelings. And there's the eyes and ears and the nose and the nose and the nose and the eyes [...] and the eyes. That's what they see. They're sitting in that world. If you're sitting in that world too, if you're depressed, it will start rebuilding yourself too. Just like if we take a strip off on the wall and see it out. We sit out there, you know, naturally we'll come to visit us. Cups, eggs, oatmeal, yuppies, genres, olives, pistachios, all this stuff will come to visit us. That's part of your experience. If you make a selfie any of that, make a selfie to the homeless, make a selfie to the rat food, make a selfie to yourself, then we're going to have problems. You can see that, right? This is what appears. So he says, In the third case of the Book of Serenity, Bodhidharma's teacher, Prajnatara, is asked by the Raj of East India,

[45:19]

at lunchtime, he says, Master, why don't you recite scriptures? And Prajnatara says, this poor wayfarer, when breathing in, doesn't dwell in realms of body and mind. Actually, he said, I don't dwell in the five skandhas. And when breathing out, I don't dwell in the 18 elements of existence. So he's sitting there, you know, just having lunch. But because he's trained in Buddhist presence, he has noticed over the years of meditation, he's seen those five skandhas quite a few times. And he keeps saying, and they're all over the room like this, you know, Marcy and Tia and Diana and Judy and these various people, okay? And there's also like form and feeling and windows and... perceptions and consciousness and light bulbs and calming mats and feelings and perception. This is just, you know, that's just the way the world looks to one who is present and ardent, upright and gentle.

[46:27]

Faiskandas just started dancing around the room like with the people. And the people are the Faiskandas and the Faiskandas are the people and it's all just, you know. And then there's the eyes and the ears and the nose and the tongues and the bodies and the minds and there's the colors and the smiles and there's the realm of the eyes and the realm of the ears and the realm of the nose. That's what they see, you know? They're just sitting in that world. And you're sitting in that world, too. And if you just be present, it will start revealing yourself to you. Just like if we take a little field trip out in the woods, you know? We sit out there, you know, raccoons will come to visit us, skunk, snakes, homeless people, yuppies, joggers, thorns, feelings, perceptions. All this stuff will come to visit you if you just stay present with your experience. If you make a self into any of that, make a self into the homeless, make a self into the raccoons, make a self into yourself, then we're going to have problems. You can see that, all right? This is what appears. So he says, breathing in, I do not dwell in the five skandhas.

[47:33]

Breathing out, I do not get entangled in the 18 elements. The Zen master, breathing in, sees the five skandhas and doesn't make them into a self. sees itself and doesn't make it into itself, doesn't dwell in itself, doesn't dwell even in these elements of existence. Breathing out doesn't dwell in these elements of existence, these analysis, these objects of analysis, nor in a person. All this stuff's happening in this wonderful, concerted, swarming life space without any dwelling, just sitting there being aware of it all, working together. This is a zazen. So what I'm doing here is just like, you know, bringing up for you a little bit about what's happening all the time and the Buddhist teaching that's, you know, lurking everywhere. So now do you want to talk about something?

[48:35]

Any questions? Yes, Joe? How do we practice with seemingly, senselessly, a right that gating moment is always asking, what's in it for me? How do you practice with it? Well, I don't know how you practice with it. Want to tell me? I just try to be aware of it. That sounds good. I'm sitting here. Anybody seen a gaining mind lately? Anybody have a gaining mind around here? Ah, two of them right there, right in front of me. They've got the best things in the house. Gaining mind or gaining idea or idea of gain. Gaining mind, gaining idea, or idea of gain. Anybody see an idea of gain around here lately? When you came to class, was there a gaining idea anywhere in your cursor or anything? Or was it in your heart? Or was it in your eyeball? Or was it in your back of your head? Gaining idea is a door to the truth. It's not a bad thing.

[49:37]

You know? gaining idea unobserved will position you and make you a slave indefinitely but you can bring that gaining idea out in front anybody have a devil out in front of him? if you do you're a lucky meditator Get that devil right out in front. Right out here. Does anybody not have a devil in front of one right now? Now, I know some of you think, I don't have one in front of me. I don't have one at all. He's got one. I can see that he's got one, but I don't have one. Where I propose to you, the ones of you that don't have it out in front, it's in the back. And it's your boss. And it even says, I'm not here. I'm not here. I'm not telling you what to do. You're an independent operator. You know what to do. You're the pure one here.

[50:40]

Don't listen to that guy. You don't have a devil around here. There's no devil. Get that devil out in front. Get that gaining idea out in front. Get that power thing out in front. Get it out front there. Watch it. Take care of it. Don't let it lose. You don't lose it. Like they say in the mafia, keep your family close, but keep your enemies closer. Keep that devil close. Don't let your devil get behind you. Don't let your enemies get behind you. You get that devil out here, that'll liberate you. But who wants the devil out in front? We want angels out in front. That's okay. You've got angels, put them out in front, too. Angels, devils, everything. Get it all out in front. An angel back there, angels out there, will enslave you, too. Anything back there will enslave you. The good things in your life will enslave you back there, too.

[51:41]

Your kindness will enslave you. Okay? So get that... Gaining idea out there. Get that devil out there. Get that angel out there. Get everything out in front and watch it. Watch it work. These are five. And also, devil, angels, and gaining idea are five skandas. Which five skandas? Angels must be one of the five skandas. Angels are a form, a feeling, a perception, a mental formation, or a consciousness. That's all it is. Take that stuff away. There ain't no angels. But we do have angels. There are angels. And they have no self. But they're really wonderful. And if you don't have an angel, you're in trouble. And if you don't have a devil, you're in trouble. Because there are angels and devils back there. Don't you think so? You met one lately? Is that it then?

[52:41]

Y'all ready to go on your path to complete perfect enlightenment? I never ended a class early, but it looks like I'm going to do tonight. Oh, yes? That's okay. The class is over anyway. Excuse me. You're patting yourself on the back for not getting angry at what? People who don't deserve anger. Oh, you're not getting angry at people who don't deserve it. Yes, we all congratulate you. That's wonderful. Thank you. That's great.

[53:46]

That's appropriate. It's okay. You can pat yourself on the back. And they might be right. You know what to do with what? With that comment? How about considering it's possibly true? That's good enough. Does what matter? Does it matter if you're out of touch with your anger or not? It sure does. If you're out of touch with it, you're enslaved by it. If you're out of touch with anger, you're a sitting duck, you're a walking time bomb. We had this guy one time, nice guy, really sweet guy actually, but big guy. And this guy was really one angry guy, one angry guy. He used to get beat up a lot when he was a kid.

[54:50]

And also when he was a kid, he used to go around beating up other people too. He and his friends would go into bars and beat people up. He was cute when they were young, but then as he grew up, people told him he wasn't cute anymore, so he stopped beating people up. But he was still just as angry as when he used to beat people up. But you know, he didn't know he was angry, this guy. Sometimes people kind of like brooch the topic with him a little bit, but he let him know that that wouldn't be a good idea. Because he wasn't angry, but he might get angry if they talked to him about it anymore. And he used to work in the kitchen at Green Gulch Farm with big knives. And people were very frightened of what he might do, because he was not angry. So he was totally possessed, and you just wondered, when is it going to blow? It was very dangerous.

[55:53]

So if you're out of touch with your anger, it's very dangerous. You can't just necessarily say, okay, I'm going to get in touch with my anger. That's why I would suggest easiest access is get in touch with your pain, which is much harder to work with than anger. That's why people get angry. Anger is easier to be, it's easier to be angry than being in pain and vulnerable. But if you can get in touch with your pain, if you can't find your anger, get in touch with your pain, and then if you can feel your pain, then you can feel some inclination towards eliminating it or eliminating what you think are some of the conditions for it. it's, again, good to have anger right out in front. But it doesn't mean that you're always angry. It doesn't also mean that you're angry inappropriately all the time. But when you're in pain, there is some difficulty in staying present with it. And if we are impatient and don't stay present with our pain, then one of the ways we move away from that, then the moving away from the pain

[56:55]

is that avoidance is a gesture of anger. You may not be real strong in anger. Pain is really quite visible and no problem getting in touch with that. Well, good. And so if you have no problem with it and you're intimate with pain, then maybe you're not that angry. Irritation, frustration, annoyance, occasional serious anger. Irritation is not anger either. Frustration's not anger. Pardon? No, no. Well, this is a vocabulary thing, okay? Irritation and frustration and pain are the same category. They're clarities of experience. They're the way you experience the thing. Anger is a response to irritation, frustration, and pain. That's the vocabulary that I'm trying to develop with you. Okay? If you can be patient with your irritation, frustration, and pain, then anger will not arise except when it's beneficial to people.

[58:02]

Yes? I think some people might be able to see that their personhood is like, for example, an idea. For example, I often use the example of the person of Abraham Lincoln. We can identify by certain concepts. A black figure, you know, with a black beard. I can draw a little sketch and ask people who that is, and maybe 90% of you would say Abraham Lincoln. That's the person of Abraham Lincoln, but that's not like making necessarily your experience into a unity. So you can still have a sense of person without having a sense of the unity and wholeness and identity and independence of your life space. The person, in other words, doesn't need to have a self.

[59:21]

Pardon? Pardon? No, not necessarily. I can see all these people, all these people lined up in the back of the room there, you know, out of the room. I see all these faces. All right? To me, you people aren't separate. I don't see you as separate, but I see you with different masks, you have different faces, and different persons. But I can see you as interconnected and not see you as individually existing selves. Hmm? I see a relationship between you. I see it as one big happy family. I feel it and I see it. And I can also infer it and deduce it and all kinds of other things. Yeah.

[60:27]

But I can also The other thing, if I want to be miserable, I can focus on you being separate from me and me being independent of you and then I see it differently. And then I see it differently and then I suffer. I can suffer. I can be deluded, I know how. Okay? In other words, you don't have to eliminate persons from the world in order to have freedom. And you also don't have to eliminate selves from the world in order to have freedom. But what you need to do is understand that selves, that persons don't have self. That persons don't actually have, like, something that holds them together. There's just, you know, a tentative, what do you call it, designation that has some use in this world. But you don't have to, like... personify and unify and self-ize your experience.

[61:30]

You don't have to do that. However, I say you don't have to, but of course we have a strong habit to do so and we suffer inexorably and non-stoppably because of that. Because that's our deep habit, is to make a self out of our experience moment by moment. But that's not necessary. Therefore, we can become free of it once we understand the conditions for it. Understand the conditions for this arising of the self, and understanding the conditions for the arising of suffering, one can become liberated from the suffering, liberated from the belief in the self, and still see the self, but see it as a form, a feeling, or something like that. And when you see the self is just some kind of experience, just like angels are some composition of these five skandhas, self is some composition of the five skandhas, and yet angels aren't one of those five skandhas, and self isn't one of those five skandhas either. When you see that, that helps you not map and project the self onto your experience, and then you stop suffering from that cause.

[62:32]

And then there's a next layer, which I'll get into later, but that takes care of the selflessness of the person. Is that a little clearer? This takes a little bit of work, you know. This takes... I've been studying Abu Dhabi for 28 years and I'm getting a little bit into it now. Yes, Jackie? How do you practice it in real life? When does real life start? Tell me when it starts. I talked about selflessness. What did I say selflessness was? I've been talking about it. What did I say it was? You've been hearing me talk about it. What is it? No, it's not a feeling of interdependence.

[63:37]

It is interdependence. So in the real world, to the extent that we're interdependent, that's the subtlessness in the real world. When it doesn't operate that way, that's called the lack of selflessness in the real world. That's called misery and war. When you say it doesn't operate that way, that's what we call war. How do you take your teachings out there? When the people in this class are acting selflessly, when we have a selfless thing going on here, we have a happy group of people. Then selflessness is realized. Pardon? Well, here with me, yes, yeah. But if you and I go out in the street and you and me start arguing and fighting with each other, then where's the selflessness? Is it still there? Maybe, maybe not.

[64:38]

So the selflessness in the real world is when in the real world we're in harmony and in love with each other, then it's selfless. Then it's a selfless world. Now when you talk about how do we take this call to this room into the real world, the way you take it is by practicing selflessly. How do you practice selflessly? How do you practice selflessly? How do I practice selflessly? We walk out the door and we continue to study the self. Now if we study the self a little, it's not yet selfless study. But if you can totally, if you and I can totally in this room or outside this room, if we can totally study the self in our family and work situations, then that selflessness starts to manifest, starts to realize itself in those situations. If you're in this room here, and any of you are not totally experiencing what's happening to you and studying what's happening to you, if you're not studying the self right in this room right now, then your practice is not selfless.

[65:46]

If you don't have yourself right in front, then your self is in the back. Yes. Yes. Well, that's one story. If you don't like yourself, how could you be selfless? Okay, so did you hear what you said? If you don't like yourself, how can you be selfless? Well, first of all, when you say if you don't like yourself, does that mean you dislike yourself? Okay, as I become more aware, as I become more conscious, I become more aware of my

[66:52]

felts, my non-virtue. Okay? This is a normal part of this process. That's called the non-virtue that's in the back out in front. Or the other way we say it's called turning around and looking at the non-virtue back there. Okay? That's a normal part of this process. Are you following this? Is it okay? So she's right. As you do this kind of meditation practice, you start to notice your non-virtue. You start to notice a lot of it. And that is good that you notice a lot of it. It's not good itself. What's good is that you notice it. And it's painful to notice it. It's not good that it's painful to notice it, but maybe it is good that it's painful to notice it. But anyway, it is painful to see our own non-virtue. However, that is part of it. Not because especially that's, you know... More important than other things, but that's part of what we have to notice is our own non-virtue, and it is painful to notice it.

[67:55]

That's right. Okay? Now, she said something about not liking it. Now, wait a minute. That part, we differ, okay? I didn't say don't like the non-virtue. I said notice it, admit it, let it come out in front, and study it. Love the non-virtue. and don't like it. If you like it, fine, but I'm not saying to like it, I'm saying to love it. You don't necessarily like your kids when they're doing certain things, or you don't like what they're doing, right? You're not supposed to like it when they hit each other with hammers. You don't have to like that, but you have to love them. You have to teach them, you have to be close to them. When they have hammers in their hands, you have to get close to them and disarm them. in a loving way. If you disarm them roughly, they're going to learn violence around hammers.

[68:58]

If you lovingly disarm them in a way that they understand the disadvantages of using hammers, this is called love. So you love You love the appearance of everything. You love everything. Love everything. And everything will tell you its secret. And also your non-virtue will eliminate you. But it's difficult to look at your non-virtue. Or if you stay present with this process, your non-virtue will... come out in front where you can see it. If you don't stay present and let it out in front, it will act along the periphery of your life unconsciously in a much worse way than it will ever act right in front of you. But if you can get it out and study it, it won't act at all. It'll be there, but it will lose its power. But this is not pleasant work. This is very dirty, slimy work. It's unpleasant. to look at our own non-virtue.

[70:01]

However, our own non-virtue, when we stay present with it and lovingly care for it, has a tremendous benefit, tremendously illuminating and also makes us appreciate other people's virtues greatly. It's a highly enlightening process to study our own non-virtue. It's very difficult. And to study non-virtue is quite selfish. And the more selfless you are in your study of your non-virtue, studying your non-virtue is pretty selfless right off. And the more you get into it, the more selfless it gets. And when it finally gets completely selfless, then your whole practice is selfless. And you bring that into your so-called everyday life and see if it can spread. And if it can't, you just keep trying until it does. When you get really good at it, it spreads. Barbara?

[71:02]

See, this is good. She's confused. This is called bringing the confusion out in front. She can see it. Could you speak up, please? That's too bad. It's better to start with your confusion and go forward from there. If you back up, you're going to get in more trouble. That's fine. Study non-virtue. There's one piece. But can I say one thing? And that is, if I say study non-virtue, I don't mean like go around and look for your non-virtue. Where's my non-virtue? Where's my non-virtue with my body? You know? Because if you look for your non-virtue and then you say, oh, there's my non-virtue, the non-virtue you find is not the non-virtue you should be studying. Okay? That's a non-virtue which you already have admitted and you've been indicted for and convicted for, so you might as well have admitted it already. The non-virtue you should be studying is the one that happens when you're just upright looking at a well.

[72:12]

It just pops up in your face and says, study this. That's the one you should study. So when I say study it, it's study it as it's revealed to you in your non-personal selection process, okay? So that's, we're studying the non-virtue now, okay? Now, there's a heap called mental formations, okay? And within that heap, you place greed, hatred, delusion, concentration, distraction, faith, envy, hypocrisy, lack of self-respect, self-respect, many, many, there's 64 different mental formations that go in the fourth aggregate. 64. If you look at your chart which I passed out, look on that chart, it's arranged according to skandhas. The samskara skanda, the formation skanda has 64 elements in it. Okay, yes? When you first tried to talk to me about that tonight, I noticed the moment of relief.

[73:25]

Relief? Good. Well... I've seen things like pain coming up as a non-virtue or anger or something, and something meant to be sort of like a knot unraveled. And when I heard you describe it as sort of an aspect, it felt like I could see it for that and not associate it with itself. Then when we started talking about studying non-virtue, a topic confused about Being as an energy factor, as an energy factor that is good stuff, and not something that I have grabbed or pushed away at that, you know, consolated with some form that doesn't exist, something that I, you know, free to reiterate to identify.

[74:27]

I sort of feel like you need to concentrate this question a little bit. It's a little bit too amorphous for me to handle. Slightly after the class is over. I think it's getting kind of past the time of the class. So maybe you could talk to me more about it later or concentrate it and start with it at the beginning of next class. I think it's a little unwieldy for this point in the evening when the campers are starting to get a little sleepy. So can you work on this a little bit more and bring it up again? Okay. All right. I'd rather not do it now, okay? How are you feeling? Are you okay? Are you overwhelmed? No? You're okay? Some of you? So I'm not asking you to sort of like go around snooping around for non-virtue or looking for the five skandas or something like that.

[75:33]

Don't try to like make this stuff happen, okay? You just let this happen tonight. You came to this class. You got some input. Now just keep continuing with the basic class, so staying present, and you just see if anything that came up tonight or anything in you read, just see if any of it starts appearing to you. Don't go look for it. Just stay present and see what comes up, okay? Know that approach. of a more revelatory approach rather than a kind of like let's go find out about this thing approach okay thank you for your attention [...] thank you for your attention I hope you continue to be attentive to your experience all day long this will be very good I need you to do this. We all need you to do this. Do you believe that? Good, we do.

[76:34]

Please, be attentive. May our intention

[76:44]

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