This morning I'd like to give you the stories that I told before. And I want to thank you for initiating all of this. For talking to you. I'm going to give you a few that I've done before. But forgive me if I need to put that again. But I'm bringing it up this morning because it's one of the things that, in my life, one of the things that's happened to me is that I keep popping up again and again in various contexts and showing each night a new aspect. I knew, I knew at the time, a simple, concrete experience that impressed me at the time.

[01:12]

Impressed me at the time. Has become a resource in my practice for 10, 12, 14 years after death. In front of you, 33rd and 34th, you may be able to remember the contract that I brought it up in another time. You can see that it's been researched at that time. The story that I'm thinking of, again, really gives me the right support. I took flight in an airplane in the 30s in March 1971. I was flying through Portland, Oregon, with Cervicala, they're going, there's three collars, they're stops, and then we're going to see if they shoot.

[02:20]

Am I talking loudly enough to put you in the bathroom? So, shortly after we took off, the family said to us, who said, I'm going to feed you out of town. I'll feed you. And he took the news. One person, so he couldn't be put in there. The party, the evil, and the evil, for the broken, by the free, which is broken, that is the teaching, that is the happening, by the king, there is hope. Only the advantage of telling the story won't be notified by the name of God.

[03:26]

Amen. And guess what? So he said that to me, and that's what he said. And he said, so I said, your first time was good. I went to a few times, and so finally I could go. 30 times, 20, 30 times. And then he went to sleep. And when he went to sleep, he cried. When he cried, he cried. And then he said, sorry, So I started again, and he went, please, again.

[04:39]

And I stopped, and he walked out. And he said, so I started again, and he fell asleep again. But I didn't stop him. So it took 100 miles. And what I mentioned before, at that time, when we were doing it, I thought to myself, I don't have great educational background, but I was about 23 years old.

[05:45]

I was 25, 26. And I was in my 30s and months. I'd been in college. many years and had some ideas about what a Zen teacher was like. So I was amazed that here I was with this outstanding teacher who was attending this time, teaching me a country to learn. It seemed not exactly a waste of time, but just amazing the feeling during that. Why wouldn't the teaching become found and done? The teaching, I taught in the teacher, I heard in the doctor. I'd heard him say, the administrative thing, the teacher.

[06:46]

But now and then, something comes in closer. I thought, you spend your time doing it. But today I'd like to, the thing I'd like to emphasize, the thing that occurred to me today about this is that, as you can tell by the story, the topic was so simple that there was a possibility that for real communication, very, very straightforward. People told me something, I said it, but the real communication was, not the real communication, but the traditional communication was, he wanted me to say that all over the portal. And I got it. I got it, yeah. But it took me a few times around. And it's so simple, I did it a few times, but I could sort of get the idea. I didn't want anyone to see it. In other words, the thing I think about it, like I say, is that on that occasion, it is more important for him to communicate

[08:02]

That word communicates something beautiful about us. And I myself sometimes, if I'm in a class or something, or one-to-one discussion, I sometimes think, oh, you know, to be good at it, or to convey something, that's I think they're interesting. I think they're good. [...] And my feeling about computer work is that they would rather communicate with me on a very low level.

[09:07]

Low level, but a very primitive and simple level. They prefer to communicate. They're not going to communicate at a very high level. And sometimes I talk to people on a very high level, and it's not being patient. And sometimes people talk to me on a very high level. I don't know what they're talking about. I can tell it's curious. I can tell it would be wonderful if I knew what they're talking about. But in fact, it's only nice if I could. And while I'm talking to you, I'm wondering if what I'm saying is so brilliant that it could work in your case. When I told that story, I thought, well, you see, in prison, the children is going to the prison. Now my thumb impact will already be put in.

[10:12]

In fact, I think that brought me into a close-up of this simple country here. Buddhism is not as great as philosophy. However, in Buddhist philosophy, most of it is quite, as you can see, quite crooked. Most of Buddhist philosophy was actually, Trump had been talking about how to live. It's actually, giving some guidance on how to live our life. In some Buddhist books, it looks like this purely mental intellectual activity. Even that, if you look at it closely, is really pointing of how to live. And while I'm talking to you now, now that I've been told it, I wonder,

[11:23]

Are these words something you're talking about with me? Is this what I've said so far something that you can see, you can feel? I thought you could do it. I'm talking to you. I'm in a kind of difficult situation, I think, at the moment.

[12:42]

But I'm saying, today I'd rather go to something more complicated, even though it's not that interesting. If something is very interesting to me, I think it's... I'd have fun with it. Well, come on, you have to put your finger up to here. You can't put your finger up to here, can you? Just do it. Well, I've done it. Put them in at a time, much like You don't preach it. You read it, and you don't see it. But if something is interventional, you make it realistic.

[13:45]

You might be able to do things with it. You might be able to do things with it. Somebody told me a couple of hours ago I think he was trying to talk to me. He looked at my head and he said, at 880, at the big temple, said temple in the past, tell the monk there not to change the basic name. I forget. He really could not change the basic name. He changed the name. He kept the, you know, the book. He just needed a mirror of it. It needs time to go.

[14:48]

We found these oriental heads, you know, black heads, long black, no matter black hair, thick black hair. When you cut it, if you go tiny, it cuts off and it's blue. It needs time to be done. They don't do that. And I said to the guy who called me, and I said, are you trying to mute it out because Mike has been? And he said, yeah. And I thought, well, that's interesting, because didn't the train raise an eye test? And he said, yeah. So that's interesting, because the fact is, this is really quite alarming right now. I think it was probably the vaccine launch. He just called me and said, oh, it is. And I hadn't been sure yet. He said, but it's tiny. I said, that's because it's small. It's because it's not that very old. It's not big. It's wide.

[15:48]

It's beautiful. It's wide. And I offered that to him at that time. You know why I think I had to remove it? And he said, you don't have to shave your head today. But he said, but it's easy. But it was a really nice thing. So I think lots of people in those months were coming through home. But then I thought to myself, I said to them, I know why. I said, you know why I have the toilet, too? You know how much that would make my head shine? Because it would be a lot of fun. That's what I thought. In other words, the connection between being and feeling is very important.

[16:53]

In other words, if the connection between dreams is upside down, it's difficult. It's difficult. It's difficult. It's difficult. Now I'd like to just post off with you and see if you could do exactly this. It's easy to think you could get killed by someone who's going to see you for stolen. How can I be so philosophical in a way that's not so? Well, the other day, a couple of days ago, I was looking up some words in fiction.

[17:59]

One word I looked up was, I looked up the word, blind. Blinders have to do, come from Latin for blind. into something like chandelier. In other words, the planter had something to do with defaming or demeaning the people. And in his book, in this book, particularly, And we papered it, and it had all the information about predicate, what predicate is. You have four terms, five terms, five different ways we predicate something to me. We thought to ourselves, predicate, what's predication?

[19:01]

Oh yeah, that's what we can't do. Before that, Confusion-free then kind of came. In other words, you can't put it in any category. So we think that some physicians don't know the same, you know, doing the typical arms. Existence is planted by exaggeration. To say something exists is planted by exaggeration. To say it doesn't exist is planted by impersonation. To say that it exists and does not exist

[20:09]

is planned there by congregation. And today, neither of the two are normalcy. They're planned by pure men, by the church. Even the four basic women in the church plan this way. But it's only a small part of the religion. Do you know what I'm talking about? So what we're trying to do is somehow avoid these stories. To meet things as our life. To meet things without sort of saying, hey, you're fabulous. What do you mean when you say that? Both are getting shared in a way. In other words, these are means, these are stains.

[21:17]

You plan there, whatever you're relating to, you plan them by putting them into any of these categories. And we develop some kind of practice or teaming relationship with ourselves and with others. by putting, by priming chain in place to look for, by putting something down. That's what we're talking about. We're talking about Buddhist philosophy intended for you to learn about. Someone said to me the other day And I like to tell you the truth is that if I tell you to do, sometimes I want to tell you to get people out and tell me to do it.

[22:55]

And maybe they tell me, so I'll tell people out there. Because then after lecture, they have to say, oh, that isn't it. You can't even let that be said. It's kind of embarrassing for me. But I don't tell you to get people out and tell me to do it. And this person said, in my relationship to you, Mr. Luttrell, I want to honor part of me that is you. He said he wants to honor the people, honor the people. Well, there is a way to be honest about the pain. It's possible to have shame and not say anything about it, but it may be that the reason why I don't say anything about it is not because I don't honor it enough.

[24:04]

I want to put it aside. And I know if I have shame and I let you put that shame, shame is what needs If he brings that pain up, if he verbalizes that pain, he'll tell the men, I can get it too. He will tell me that you can. But sometimes he has not told me. He's not brought up to it. He's not brought it up. And now you feel just the recklessness in all those things present. But to not bring this pain up is not to honor that pain. Those are experiences that not honoring these pains, either that you've had on your own or in relationships, not honoring that pain is a kind of sickness.

[25:09]

It's the thickest. It could rise about as thick as that. And if you know that if you bring up, if you honor your family, if you know that you bring that up, you must be faithful for them. Well, you may not want and they feel like, I don't want to hurt them, I don't want to hurt them. And now that was the first thing that we've seen, they then retaliate and don't, in some way try to stop it. She feels that she's going to have to try to hurt it, she regrets it. She's going to pay homage to her experience. But you have to do it, even though it's just to be assertive and assertive, even though if you have a question, you will put it back.

[26:18]

For pain, the honoring of pain is almost... I didn't know you'd have it. The nature of pain, and the day of the day, and the day of the day. Pain is pain. And if I think about it, I think that he, in his own way, has come upon a kind of new way, a new way, too, of meditation on the first truth of truth. And the modern version of meditation on the first truth of truth means life, life, and suffering, suffering, all the time. In conjunction with this, I thought of a myth that there's a wonderful myth, the myth of Harold C. Cuthbert.

[27:29]

In that myth, you see, it just looks like a little bit of that myth. Today it's warm, and you're tight, living as you could. They did the job of living on earth. And our temple, all of the Greece, dedicated to the work of esteem, the beautiful people. But through the time of the birth of Viking, people who worked in Viking more than they worked in it, they weren't going to the biggest temple. They were going to fight. So Venus wanted to fight the law. So she sent her son, Eric, to kill, to kill, but when he talked about it, he felt that he didn't want to kill.

[28:35]

He manifested himself. And he got married. To marry her, in fact, because she didn't want her to know who he was, or she might go out and his mother would find out that he didn't vote. So he took her off the phone. He took Alex out. He didn't know. And he only met her in the dark. He told her that he never, he said, never turned the light on. And he was told that he liked him, and he was told that he liked her, and he was a good kid. But then, for six years, five to six years, it encouraged her to find out what it was. You know, cool, but I did not, I'm not too, you know, she might be a monster for all you know. She had to find out. So one night, she got us what it was, and brought it over, and brought it over to, uh,

[29:44]

and looked at her hubby. And she put the light there, and the way she saw, what she saw, and she was so shocked at how beautiful her mother was, that the final day, she kicked herself in one of the stairs. Drew blood. It's still boiling. So anyway, there's a long story about all the all of the message there in order to get it out together. You have to be mutual with each other.

[30:46]

It's very, very interesting, you know, that all these philosophers don't know. The one thing I'm pointing out now to ask you to do is that they heard it, and they observed it with us. We would sit apart and go back to bed. It's a lot of work to get that to go. So if we honor our pain, if someone doesn't quote me, if someone doesn't have a relationship like that with us, there will be a simultaneous contingent to both of us. And when you talk to how you've injured each other, they speculate, and they run away out of it too. And it's a lot of it just to get it.

[31:48]

But when you get back together, you get back together, you lose hope. Relationships, thoughts, honesty, and freedom, they're part of what you're about to do. And to repent, to keep going to higher and higher loving, to indulge in people and so on. In other words, just keep them alive. Keep asking, to be respected, to have a relationship, to take care of it. Take care of it, and put it back together. And come on and just feel it. Okay. I don't know if you can see it, but there is a tape. And it looks like it has an idea, a little bit of a picture of an idea. I don't know if you can see it.

[32:59]

I don't know if you can see it. to not be a thing that, economically, I thought that people could do. We love this object, and we learn from it, and how people like it, and it's good. So we have part of a part of our thinking. We're learning to like. We're learning to like people. We show a lot of love to people, which is something beyond what is expected as politics happens. We show that love to people from light areas to very light areas.

[34:00]

And whenever we try to show the students how laws can be put to the light, they always get a good punch. It's a good thing. It's a good thing. It's a good thing. Anyway, to have that, to have that, it's hard enough to do that. Like that, you know the Motley Jeff cartoons? where, uh, where he had bought the mutt and death on the street lamp, and, uh, they're looking down at his arm, and Fulton comes over, and said, what are you looking for? And, uh, so, you know, what? Did you lose it here? He said, no, he locked it up in a tree. And he died. He didn't like that, did he? No, he didn't like that. So in our director's office, and I think also in GC, because everybody wants to get cleared.

[35:22]

Everybody wants to get cleared up and know what's going on. This is not bad. You get the way that you want to find out. We want to get the realm of our primitive country into health. It exists. We want to get the realm of it into that. But that's kind of a problem. We want to put it into all their health, into life. That's what's called this. And let me know, I'm indulging myself in the light, and if I'm in the light, then right in the light, it'll stop me. I think, pick that philosophical thing. If you're quiet in life, couldn't always get the light to get things to melt in. You have to pick them. And knowing that when I go through the light, the darkness is right there.

[36:23]

You should think you're just going through the light. Yes. It's going to be an office. You're not going to find the wall. And you're going to abandon it. You're going to crush part of your life. You can go for the light and know that that's the part of the world you're building. And know the darkness is right around there. You can do anything. You can go. Go with faith. And then go in faith. Light and light, faith and darkness. Don't try to see it at all. And right in the darkness, there's light. Right in the darkness, there's light. But don't try to compromise light. Light can incite you to love the area. Don't fight. But you can try to feel it. And because you try to feel it, you just don't.

[37:28]

You don't want to try to harm yourself. But it's okay because, again, you get a little pain. The more time you go around, the more you . So if we have pain, we should start talking to a doctor. pregnant lady two days ago. And she was talking about how she had another baby a while ago. And she said she was getting enough along with her baby so she could start doing a couple of things that she liked to do with that little baby. She liked to throw pop. And I said, what's the deal?

[38:29]

He said, just try to be able to go talk to your mom. And I didn't say anything. But you know, when the baby comes, if you know you could do that, you just don't give it that basis. So one of my first response, one of my first responses to what you asked me, it kind of felt, I don't know how it felt, but it felt kind of unlikely. These farms were quite weird. Well, you could get a bunch of big houses there. You could mine them. And then you'd go pro-pop. I told you that's funny. I never know what people know here in California. The real profound, slow to eat things. Farms bring you in updated. You're not as real to that place.

[39:30]

But it is a limitation. Limitations are not a problem in themselves. They're only a problem when you want to do something with interference. If you want to cook pot, and you have a family that bonded you like that, then you desire to cook pot with cookware. And then that's simple. So I thought, well, I'll fly the plane and get what he told me. But only the plane. Only the plane will arrive in that situation, one year apart, and the prototype will be released. And he can't stop it. In the period, it took hundreds of years to do metal work.

[40:32]

If you don't honor them, they will lie to you and you will pay for it. If you don't honor them, then [...] you will pay for it. To honor, to be very transparent, you have to decide, I have to decide, what to be honest with you. Only I know what to truly respect all of you. Only you. No one can tell you that we are being respectful. You have to look to respect. I mean, people can tell you, but you have to think about who you are.

[41:35]

One of the things that I would suggest to you to look for is how quickly you can do this. So one of the things about fluidity is the idea that when someone says hello to you, you take a little tap like that. So one of the famous stories is the dialogue between Buddha's first disciple and Buddha's second, Mahakasyapa, who was a good professor in Ayurveda, and one after that is Ananda. Ananda is a Buddha teacher, but he had died because he couldn't transmit the Dharma to the novice. but it continued down instead to Mahakate. And Mahakate continued it to Ananda.

[42:41]

So the story about the translation is down between Mahakate and Ananda, or something like that. Mahakate is said to have gone to the grave. There was Ananda who came. Ananda. And Ananda says, Yes, sir. Enjoy your meal. There. Thank you. Anna says, yep. Go pull the, uh, flag. Yep. Go pull the flag up. Yes, sir. Upside of, uh, Surrey Temple, people say, there's a flag from special occasions, uh, to invite you to go to this class. Okay. Yeah. It's already happened.

[43:45]

They've applied the new thing yet. That's what I call acceptance. That's how, that's one way you make a decision. You honor it later with it. One of the, one of the, one of the people, [...] I went away on a retreat, and what I found was that the honor that he did this, he caught his feet, when he perked the rope, when he recognized it when he perked the rope, he could do it. But if he didn't recognize it when he perked the rope, there was a plague in the fulfillment of it. This is an experience that many of us have, and we honor and recognize the pain of having this body in this place.

[44:51]

It hurts a lot to think about the relationship we have with this place. But if you let it run along for a while, and you know that you've lost honor, then finally it just comes to a knock, a knock on your head. It's kind of like a movie. So I like the question. It's not so bad. And dogs, in front of me in the office, I don't know, dogs and cows in this place, my horses get sick. Dogs get sick. The truth, I don't think that's what you get. You don't get that. You know, you get a good culture. A lot of really big, you know, you know.

[45:55]

But even little tiny, you know, like chicken, you know, not so often. You know, like little piggies just get tired of all the piggies. You know, that's not good. One time I was going to the doctor's office, and the doctor said he was running from me, and I happened to walk away. He was running way far away, and I was running along and jumping right back at him. He was amazing. Help. Somebody help me. Help. Then my sister got a dog. And she got introduced to a big puppy. And she was a little puppy. And the puppy grew up. And I grew up with the puppy. So, finally, they were just cute. And they all grew up with me. And she was cute.

[46:57]

And she was cute. And she was cute. And she was cute. And, uh, Sometimes my friends would come to the house, you know, my friends who weren't afraid at all would come to the house and they would be afraid of the dog. But I wouldn't be afraid. Because I was there. I knew that. I knew how to pray. But if I hadn't grown up with that dog, I'd still be afraid. There was something about growing up If you honor your pain from the time it's a pup, then you can walk with it. You can live with it. It doesn't mean it's your wife. You can live with it. It's still pain. It doesn't go away.

[47:58]

It isn't like it's probably happening now.

[48:01]

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