Donovan, the writer of the tune that you alluded to earlier, of course, there are the mountains and then the hara. And we don't know the author of the song about high hopes, the one that ended your work. A question that may apply to others here about using our dreams to help us look at our dreamy mind-body coming back at it in a way. Maybe half of my dreams are unsettling in a way of speaking. You know, the sort of big, darker house with the party going on or whatever, very... unspecific, but I realize that there might be a little bit of a fear in these dreams.

[01:02]

It's a little hard to pinpoint in some sense. But how can we use that kind of a dream to come back and work on ourselves? Do you mean, how can you learn sleeping to help you with your dreams when you're waking? Yes. Yeah. So I think that that's basically the basic way of using recollections of dreams when you're sleeping is to help you with your dreams. And in fact, when you're awake, you're dreaming of your dreams when you're sleeping. Would you leave that open, please? Would you leave the door open? I wanted to let the people in. After they get in, we can close it.

[02:05]

And vice versa, working on your dreams, your daytime dreams, plus working on your nighttime dreams with your daytime mind, with your dreams when you're asleep. So people who meditate on their basically their daytime experience with the understanding that they're studying their dreams, part of the transfer of training there is that you start more lucid about your nighttime dreams and you notice the things you learn in the day are being applied to night. Plus you notice also in some when you're dreaming at night you notice, oh my practice is working quite well because I'm remembering it in this dream. So you're dreaming it when you're asleep and you're dreaming and you're happy that you're about the mind in your sleeping dream. then you wake up and you might be, boy, that was a wonderful dream.

[03:09]

I dreamed that I remembered my practice when I was asleep. I'm so happy that I'm doing that. And again, if you... your... that way feeds back into the dream in the past and feeds into the future dream. So all this basically is the idea that we're studying whatever. And so if you study your dreams, if you study your nighttime dreams and your daytime dreams about yourself, and you learn about your nighttime dreams, and you start to study your nighttime dreams in the dreaming time, plus you also start to notice in your nighttime dreams, you start to be aware of, oh, that's what my daytime dream meant. That's what I meant earlier today. Now I understand what I was saying. afraid of. Or you even say, in your nighttime dream, you dream of continuing, try to remember what you just learned in the nighttime dream. And then sometimes you do.

[04:11]

So it's creating some osmosis between the different states of consciousness. Close the door now, now that people are in here. You asked the question, right? Yeah, so he practices writing. What's your name? Adam. And he's wondering that he's actually using his imagination intentionally as imaginative work. So one simple answer to your... He's wondering if I'm developing my imagination muscle, is that going to be counterproductive to becoming free of my imagination? Something like that? So what I'm... One way to talk about practice is it's a way to use your

[05:19]

to become free of your imagination. Not to try to stop using your imagination to become free of your imagination. Because stopping your imagination is dreaming of stopping your imagination. You're imagining that you're not imagining. And that's... And if you... You could, like... Yeah, you could... You could use that type of imagination to free yourself of imagination if you are aware that that's what you're doing. What comes to my mind is one time Marlon Brando was in an acting class and the teacher told the students in the acting class something like, imagine you're chickens. sitting in a chicken hut, you know what it's called? A chicken coop. You're all sitting in a chicken coop. Teachers or something?

[06:22]

Imagine you're a chicken coop and an atomic bomb goes off outside. Okay, what would you do? And so maybe the teacher made the sound of the atomic bomb and various other students, acting students, did various things and Marlon Brander just sat there. He said, I was imagining not having an imagination. I was imagining I was a chicken and not knowing what the atomic bomb was. So when you told me the instruction, I just sat here, you know, because I don't know what you're talking about. So you were concerned, are you strengthening the muscle of imagination and in a way, It's not so much that you want to strengthen it, but that you want to be aware of it.

[07:23]

that you want to be aware and in that way particularly using the imagination to create fiction is actually an enlightened activity because by practicing fiction with using your imagination to practice fiction you will come your mind and if you understand your mind you can become free of it but trying to thwart it or weaken it doesn't seem to be the way to go Now there are states where it's turned down but in order to get into the states where it's turned down you need to practice you need to use your imagination to practice with your imagination in various virtuous ways that your imagination will allow itself to be tranquilized. And in the tranquilization it's not the tranquilization that counts

[08:27]

but the way you can see things when tranquilized. When calm and relaxed and concentrated you can actually look at the imagination and see it for what it is. And so to reach the state of imagination requires using your imagination in a skillful way. And skillful doesn't ...stronger, it just means more fully engaged with your imagination. And again, fiction's really good because you're aware that you're working on fiction. You're aware that it's imagination. And you might even get to the point where you're imagining it so much so you're starting to believe it's not fiction. You say, I actually now believe my fiction is real. Amazing. But you still have a little bit of a chance there because you do also realize

[09:30]

I'm the author here. One other aspect you brought up is when you're creating fiction or working your imagination in order to get a product, that the wish to get a product actually might undermine your awareness of your creative activity. And sometimes people, for the sake of finishing a sentence or a paragraph or a chapter, they might feel like, I don't think I'll be able to finish if I continue to be this aware of what I'm doing. So they give up awareness in order to make, in order to get the that way might be missing a chance to take care of your imagination in a way that's conducive to liberation.

[10:33]

So, to be able to use your imagination and practice generosity as you... be able to use your imagination and not get caught by judging yourself or judging others relative to yourself is part of being ethical with your imagination. You can be ethical with your imagination process or unethical. You can start thinking, I wish to make this so that I can competitively succeed relative to other imaginers, other fiction writers. that kind of wishing to put yourself ahead of others is part of what actually would undermine the type of fiction which will liberate beings. But I'm not saying this is easy, but it's the same with almost all activities that if we're doing them to get something, we're not being generous with the activity. So is it possible to be generous with our imagination while we're imagining

[11:39]

I would propose, yes, it is possible. Is it difficult? It's difficult to learn it. When you're doing it, it's not difficult. When you're doing it, it's joyful. Say, I'm doing it, but I'm not holding on to it. How wonderful. And then, that's not the end, then you move on to, while I'm doing this and not holding on to it, is there any other... Oh yeah, I see. I'm doing it without trying to hold on to it, but actually, there's something I'm trying to get. And actually, I'm really having trouble, you know, for example, I'd like to get what I just thought published. This was so great. I'd like this to get published. And I'd like to get famous. So it doesn't mean you can't think that. It rather means that you notice it. You notice that's probably not being conducive to producing fiction which liberates beings. I heard one, what's his name, Jonathan Franzen. He says part of what he likes to, part of what he's doing in his writing is he's writing in such a way that people, that it supports people or encourages people to be concentrated.

[12:51]

So a certain kind of fiction, it kind of like, it almost makes you concentrate. And a lot of people will just give up because they don't want to concentrate. There's a book called To the Lighthouse by Virginia Woolf. Is that what it's called? And I find that to read that, I have to concentrate. I cannot follow it unless I'm concentrated. And I think Jonathan Franzen also requires some concentration. That's what he wants. He wants people to, he wants to offer something which will be a support to people to be concentrated while they're imagining. Everybody's imagining, but not everybody's imagining in a concentrated way, in a focused, calm way. Some writing helps people do that. A lot of poetry does. In order to understand certain poetry, you have to get so concentrated, you have to be calm to actually enter it.

[13:59]

If you're writing in such a way as to promote your own concentration while you're writing, not to get something, but to make yourself more and more ready to let go of things, And also doing this so that other people, when they read what you've written, be concentrated. That will help them be generous. That will help them be ethical. That will help them be patient. That will help them be calm and open the door through this writing to wisdom. So Buddhist scriptures are, you know, they're writing, they're imaginative creations. to help people become free. And the writers, while they're doing them, are trying to do it in such a way as to demonstrate how to be free while writing. It's a big challenge. It's also to demonstrate how to be free while thinking, which is how to be free while dreaming.

[15:05]

Does that address your question? Any further aspects of it? I think my question emerges partially from being aware of where my mind and my awareness of reality stands after a week of, say, practice, a week of self-medicine practice, versus a week of doing full days of writing. And the pretty strong... Cloud and vision. Cloud and vision? And I'm not fully here. The degree to which I am here is still sort of looking back on what I did before. And I appreciate your response of, you know, it becomes its own practice of how to be welcome.

[16:17]

So you just sort of go to that. What we can write is not necessarily what we can write. It's independent. I think that what you just said, a week of writing is intended a certain way. If it has the same intention as a week of practicing meditation, that that intention would be realized. But it's, in some ways it's more advanced for most people. But some people cannot do a week of sitting and their only chance of meditating is by writing. They cannot sit without their writing and concentrate. Some people cannot sit and be quiet without writing available to them. But some writers can. Like Kafka. I don't know if he could, but he talks like he could. You don't have to leave your desk.

[17:22]

So here he is with his desk. Maybe there's some paper and pencil there, too. You don't have to leave your desk. Just wait. You don't have to even wait. Just be silent and still. The world will present itself to you. The world will take its mask off and present itself to you. It will roll at your feet in ecstasy. And then you can take notes on that. And I think maybe that's what he did, you know. The world took its mask off and showed itself to him and then he just told us what he saw. But he wasn't, you know, he probably did try to do something there. He probably thought he had to do something besides sit at his desk for a while. And he found out he didn't. He wasn't very happy and he wasn't very healthy.

[18:26]

So, and so among the not very happy healthy people we have one of them wrote this stuff and the other ones did something so among the unhappy people he has this message for us that he dealt with it in this way and they often say depressed people are you know they understand better But it's also the Buddha was not depressed. He did face depression. And it's a long path to Buddhahood, usually. But I think Kafka, part of the authority of what he said was that, you know, he was suffering. He wasn't a happy local lucky guy telling us this. And who knows, maybe he was, maybe if he'd lived a few more years, he might have been happy.

[19:33]

Like Dostoevsky was a pretty unhappy guy too for quite a long time. But at the end, very happy very happy kind of got it together after all those years of of addiction and suffering and distraction he had his writing practice and finally he seemed to actually kind of wake up and his writing included meditating on the practices of meditation of other people so yeah And it is also possible for you again to try to integrate the week of sitting with the week of writing. We don't know what Shakespeare did, you know, between these outbursts of of writing. And we don't know if he was free while he was writing. But maybe he was. Maybe this was freedom from words that produced these writings.

[20:38]

It's possible. Oh, by the way, somebody told me the tune is something like... Something like that, but the person didn't know what the words were. But that's the melody. Anything else? Did you have a question? Yes. Go ahead. Do you want to come up? No. In your life, how has the gain-seeking mind changed you? How has the gain-seeking mind changed me? How have you changed it? Oh, how I changed it? Yeah, the gain-seeking mind is me being kind of the same deluded, unhappy person.

[21:43]

But I guess I haven't so much changed it. Well, it's slightly better tamed. It's more often addressed in a kind way, like, hello. Hi, how are you today? You're welcome to be here. I think it gets more kindness than it used to. It gets more generosity. It gets more patience. But it's still alive and well. It just... we often use this image of the lotus growing in muddy water. The muddy water is the gain-seeking mind. Right? Embraces that gain-seeking mind.

[22:45]

And puts down roots of compassion into the gain-seeking mind. And the reason it puts down roots, the reason it addresses the gain-seeking mind, which is pretty muddy and pretty miserable, the reason it embraces it is because it wishes to create liberation and freedom. But not necessarily by getting rid of the gain-seeking mind, but actually by engaging it with compassion. And as the roots go into the mud, a sprout comes up. and eventually the sprout forms a bud, and the bud eventually opens into a flower. But the roots of the flower are still in the mud. And if you would take the mud away suddenly, I guess you could take the flower and put it into a vase. That would be possible. You could do that. Okay?

[23:52]

They probably wilt, okay? However, if you leave the lotus in the mud, it will also wilt. So either way, either way, this reminds me of another story I was about, I didn't tell in the question and answer, but I'll tell now. The lotus is coming, the lotus is forming because of the form of the thought of growing a lotus in mud. And also the practice of embracing the mud. That form has given rise to this flower. But this flower is free of the mud. Okay? It's untainted by the mud. It's perfectly beautiful in white or purple or whatever. If you would cut the flower and put it in a vase, it would behave just like the flower that's still in the water.

[25:03]

Because lotus flowers are normally, they blossom and then they close at night. And then they open again in the day, and they do that several times. But eventually, whether in a vase or in mud, the leaves will drop. That's a normal part of the process. And after the petals drop, the lotus, the stem, will go limp, and the fruit will be exposed when the petals fall, this root, which you've probably seen as a lotus pod. The fruit at the end of the stem goes down with the wilting stem. stem and where does it go? Whereas the fruit from the stem that's in the vase, it goes down onto the table and then probably gets thrown in the compost and it may grow in the compost but it may not.

[26:17]

But the one that goes down into mud The lotus pod has these little balls inside of the pods, right? The lotus pod has various chambers and those balls that are in the chambers swell up from the moisture in the mud and they swell and they swell and finally they create great tension in the pod and the pod explodes and flies out of the water into the air, and the balls of seeds go flying all over the pond back into the mud. So not only does the lotus grow in the mud, but it produces the next generation and plants the next generation in the mud. So here it is, you see, growing out of

[27:19]

But growing out of the mud is this great wisdom. Growing out of the mud of imagination is non-imagination. But the non-imagination doesn't stay there. It sinks back down into imagination and produces another generation of mud. So the reproductiveness of the wisdom is the point of the wisdom. It's not just to attain wisdom, it's to attain wisdom to transmit the wisdom to the next generation of deluded people who receiving the teaching will produce more wisdom and so on. Look what happened in India. The lotus bloomed in India, but it died in India. But before it died in India, it exploded into Southeast Asia, Mongolia, Central Asia, China, and so on. And in China, too, it exploded. And it exploded into the West, and now it's going to explode from the West to the East again, and back and forth, all kinds of

[28:28]

organic explosion to create the next generation. And the story of which I thought of outside when I was talking to people is that the Buddha used to practice and this practice is described in a scripture called Fear and Dread. So the story that the scripture starts out with a Brahmin He sounds like an Italian Brahmin. His name is something like Pravasole. Or Pravasole or something like that. Or Janasole. Sounds like an Italian name, but it's probably an Indian name. So this Brahmin comes to Buddha and he said, Are you the teacher? Are you the guide? Are you the example for your community? And the Buddha says, yes, I am the teacher, the guide, and the example.

[29:31]

And he said, well, Reverend Sir, do you go out into the wild forest even in the night? There's all kinds of dangerous animals and insects and poisonous plants. Do you go out there in that dangerous realm? And the Buddha says, yes, I do. And are you setting an example? Your own students will follow your example and they'll go out there? He said, yes, they might. And the man says, why do you do that? Why do you set such an example? And the Buddha says, well, because a long time ago when I went out into the wild forest in the midst of all this danger, as I was out there, a fear and dread arose in me Now here's the lotus going into the mud.

[30:33]

Here's the lotus. Here's the seed. He takes the seed of Buddhahood, the seed of compassion, and he puts it out in the... He said, when fear and dread, fear and dread, the mud of fear and dread, when it came, if I was walking, I kept walking. When fear and dread came, if he was walking, he kept walking. In other words... put down roots into the mud of fear by continuing to stand if he was walking. If I was standing, I would continue to stand. If I was sitting, I would continue to sit. If I was reclining, I would continue to recline. I would sit. And if I was sitting and the fear and dread came, I would continue to sit until the fear subsided. And then I would experience joy, liberation and joy. If I was walking, I would walk until the fear and dread subsided, and then I would experience liberation and joy.

[31:38]

Continue to walk in the forest, the dangerous forest, in order to do this practice of liberation. And John Asole doesn't say, well, if you keep doing the practice, maybe you're just sort of attached to that form. And the Buddha said, you might have, but the man didn't ask him that question. The Buddha thought of it himself and said, you might imagine if I continue to do this, I'm attached to the form and I'm not really liberated. I'm still stuck on the practice I used for liberation. But in fact, that's not the case. I'm not attached I continue to do it, but I'm not attached to it. I only do it because I like to. And for the next generation. So the lotus, you know, one might continue to be a lotus because you like to, or do the practice which makes lotuses, but it's not just for that, for the next generation.

[32:41]

And part of what you have to show is not only do you continue to go out in the forest, but you show people that although you continue to do the practice, you're not attached to it. And you don't need to go out in the forest, even though you like to. But you go out in the forest, you do need to use the form to show other people how to use the form of going out into the fear. you need to show them a way to go out into the fear and become free of it. You have to do that if you're a Buddha because you have to show people how to do it. So you need to use the form, which he did, of going out into the forest to become free. You need to use a form to become free of form. You must. But after you're free, you wouldn't need to continue to use the form except to show other people how to become free, because most people are trapped in a form, in their stories, in their practices of virtue or non-virtue.

[33:50]

The Buddha uses the practice of virtue to become free. I should say the Buddha uses the practice of virtue to become free of the dreams of the practice of virtue and to practice liberation from dreams of the practice of virtue and show people how to work with dreams in that way. With that said, I have been aware that my attachment is to self-pleasure. And I'm using dreams and fiction of my own making, of my own future, that I can take as a hair on my head and weave it into a story that is painful to me. And I'm recognizing that I'm addicted to

[34:53]

Good, I'm glad you see that. That's good. Thank you to those people who recognize the value of writing during lecture because those of us who must write during lecture are sustaining without writing during lecture as most people are. And these things that I'm learning here are allowing me to be free of my temperature waves have contained myself and deepened myself down. And so I'm being thus able to be free of self-waves that I've had before and be open among my family members where horribly I've been downtrodden due to my temperature keeping of my own temperature.

[36:09]

Dream sequences, they're terrifying. So I'm really grateful to be here, particularly with regard to what we can do with dreams. What we can do to what with dreams? To use our dream states. All the things that I couldn't possibly repeat, but I have my pictures about, that will help me in a third-grade way, which is what I need sometimes, to help myself remember what Which is somewhat esoteric at times. And when you're saying these things, I'm getting it and writing it down, but I couldn't possibly read more of that. But I feel what you're saying and recognize that if I'm aware that I've got a visual need to Thank you. Yes, Frederick? And, um... The world of, say, advocacy and politics.

[37:38]

How do I show up with peace of heart, well intentions in this world? necessarily competitive. How, in a competitive world, how can you show up with a non-competitive presence? With a generous presence? Is that what you're saying? With a compassionate presence in the face of competition and greed, hate, and delusion? Just like in a way, like any other domain or profession.

[38:46]

How you can... I don't know how you can. I don't know how it happens that somebody sees the appearance of greed in themselves or in others. I don't know how they... that they say, thank you very much. I have no complaint whatsoever. I don't know how they do that. But I'm suggesting that if we can have that response, that will be the beginning of becoming free of greed, hate, and delusion in any situation. But I don't know how, like I just said that, but I don't know how it works that one of us would practice that later today. I don't know how that's going to happen. I'm saying, but that is the practice, is to say thank you when people, when beings appear to be confused and frightened. And in some cases you can see, I don't know where it came from, here's this little girl, she's really frightened, and she's really greedy about getting her zebra back.

[39:52]

And she's very clear about that, she can barely talk, but she wants that zebra back, that she wants an eye. I can support her. I can say, okay, you can have your zebra back. You can use that to pacify yourself. And there's various other situations where she seems to be very confused and that she wants things to be different than they are. And somehow generosity towards that comes. And ethics comes, you know, there's not like a thought, oh, this is a terrible little girl, or I'm better than this little girl. Maybe there isn't that. Or if there is, I would say, that's ethical. How does it happen that I would think, I'm not being ethical with her. I thought I was better than this child. This is not really the right attitude. I noticed that. Or even, this is a terrible little girl, you know.

[40:54]

Well, maybe we don't think that, but if we do, that's part of what contributes to becoming free of the greed, hate, and delusion. But how does it work that we actually practice? Well, I don't know how exactly it works, but I've heard that those who listen to the teaching the teaching a lot, who read the teaching a lot, who recite the teaching a lot, who remember the teaching a lot, who say the teaching a lot, that somehow that karma, that activity, leads to them remembering it once in a while. But it doesn't say if you hear the teaching, you're going to practice it the next moment. It says those who hear the teaching a lot, those whose minds are being permeated and infused and perfumed with these teachings, of compassion towards greed, hate and delusion. Those beings will have a chance to be compassionate towards greed, hate and delusion.

[41:59]

Also able to hear the teachings about the nature of greed, hate and delusion. And the nature of greed, hate and delusion is that we can become free of them. Because of the way they really are, we can become free. Because they are actually not touched by our ideas about them, we can become free. If we can thoroughly embrace the mountains, we will realize there are no mountains. If we can thoroughly embrace greed, we will realize freedom from greed. But how do we thoroughly embrace greed? How does it happen? I don't know. But I've heard thoroughly embrace greed with compassion are those who have heard that instruction and remembered that instruction a lot. So if you've remembered to be kind towards greed then maybe you will be kind to greed. A lot. And if you can be kind to greed, you will realize there's no greed.

[43:04]

And then you will be able to come back from realizing there's no greed and show other people how to keep walking until the greed subsides. There's a reason for a community, yes. There's a reason for a community. There's a reason why the structures of candidates or issues are... competitive and won't lose because you live in that world where if we don't have this, if we don't have a community like this, if we don't have that time to finish all things, well, the goal is to win the campaign.

[44:06]

The goal is to break the issue we just met. And it's just not where you and I all of us are talking. It's just not in this conversation. Yeah. So we need support. However, even when you're in a situation where everybody in the community is dedicated to realize compassion towards whatever and give up whatever in order to realize compassion, still sometimes people unable to do it. But it is good to be in a situation that's conducive to it. So we do have this place and we do have Sunday talks. And we do talk about this because it does, how it helps, I don't know, but it seems like we do need it. Yes. And here I am because we do need it. How it works, I don't know.

[45:07]

Ah, yes. You mentioned aspiring to inspire. And you correct the comment I've done on the nature of inspire, the nature of inspiration. Well, aspire means to breathe in, to breathe into. Aspire is different from inspire. Inspire means to breathe in. means to breathe into. So I aspire to inspire. I wish to breathe into myself and others so that others may inspire that aspiration and then they can So inspires, you take in the nourishment to give rise, to breathe, to put your life into something. You feel inspired to aspire to enlightenment, to put your life into enlightenment.

[46:15]

But somehow we need to be inspired and encouraged to aspire to courage. And then people aspire to inspire others to aspire. In this case, I aspire to inspire myself and others to aspire to enlightenment and to inspire others to aspire to enlightenment. So it's a breathing communication. To breathe into so that others can breathe in. And not so much exhale or expire. that's also necessary, expiration. But rather than expiration, it's aspiration. I wish, I don't just breathe out, I wish, I want others to be inspired to want something.

[47:16]

To want what? To want to practice the way and the wisdom. Yes? A non-Buddhist question? We're into diversity here. I guess what I want, I want you to tell me how to win this battle without attachment. I am thinking about fathers. I'm struggling with my husband over an issue related to one of my sons who has some emotional issues. I have to get his permission to let my son see this person, this therapist who I believe will help him. And we're at odds, and we've gotten into this pattern where it's like we're enemies.

[48:17]

And every time I make a decision, I feel like I'm right and he's wrong, and everything changes. That sounds typical. And yet I don't know how to go into that without attachment because there's so much at stake. Yeah. So you're revealing that you feel attachment. And so I'm not talking about getting rid of the attachment. I'm talking about being kind to your own attachment and be kind to the appearance of your own attachment and to be kind to the appearance of the other person's attachment and to be kind to your thought

[49:19]

and be kind to your thought that the other person's right. Or in other words, be kind to the dream of your attachment and the dream that you're right. If you can be kind to the dream that you're right, also the dream, there's a great deal of us at stake. So how to liberate, it's not like to change from there's a lot at stake to that there's nothing at stake. It's rather to become free of all these images you're telling us about, all these stories. And there's also, if you're attached to your dream of what's going on, you notice that it does, although you don't necessarily know how it works, it does seem to lead to suffering and stress and fighting. It does. So, yeah, if I really think that I'm right and I'm attached to it, then I have not only to be kind to the thought that I'm right, but also be kind to my attachment to my rightness, etc.

[50:37]

I'm actually suggesting that will be beneficial. even before you understand, you know, perfectly what's going on and become free, even before you're free, even while you're still holding on and still thinking you're right, even while still doing it for the benefit. So, for example, you both might feel, each of you, that you're right and the other person's wrong, and both be attached to your position, and yet there starts to develop some kindness. So the mud is, I'm right, you're wrong, attached to my position, I'm right, because how can I help? I'm right. Since I'm right, that's the end of the story. You're wrong and that's it. So that's still going on, but now that's the mud. That's the mud, and it's pretty tough mud with, you know, with broken glass in it.

[51:39]

But those tendrils of compassion can go down there and touch the glass gently and not get cut. Or if get cut, be kind to that. And you can grow wisdom in this situation. And that's the... Your son has wisdom. he will be free. So can you show the kindness in this muddy situation of I'm right, he's wrong, I'm attached, a lot's at stake, all this is the mud. This is really, this is where compassion is practiced. If the compassion gets well-rooted and the intention of this compassion is to liberate the father, the mother, and the son, it will produce, the proposal is it will produce this lotus. And this lotus will be there, and it will be available to all concerned.

[52:48]

It may have to fall back in the mud again to be transmitted, but the question is, are you producing what will really help? And What really helps is compassion. And the compassion will be towards the situation you just described. And the situation changes, the compassion will be for that new situation. But is it hard to be compassionate to the stirrer you just told? Most people would find it very difficult. Don't lose your confidence if you slip. for a pleasant trip.

[54:03]

A pleasant trip down, right? Here we go. Yeah. But if you lose your confidence, you might lose your confidence. But then you say, oh yeah. All these are opportunities for compassion. They're all mud. Dust. suffering. This is what compassion embraces. It doesn't embrace happiness. It grows happiness. It doesn't grow in happiness. It grows in suffering. It grows in confusion. It grows in attachment. It grows in fear. So when you slip, don't lose your compassion. Remember, oh yeah, right, here we are. My nose is in the mud.

[55:06]

I heard something about this. Oh yeah, lotuses. I'm in the mud. It's the edge of pollen that's been coming out of the bugs. month, it's just sort of following around. There's the line, and I don't remember what comes to support it, but those, that myriad things come forth and students themselves, it's a great thing. And the way I translate that is that things, sentient beings, either objects, their own sense of self, and I'm attached to their vision or opinion of you, and I could be better than that.

[56:14]

Even that it could mean more than you currently understand? Do you have a dream that you could become free of what you currently understand? Yes. realizing themselves?

[57:23]

Are myriad things coming forth realizing themselves? Are myriad things coming forth realizing themselves? Are myriad things coming forth realizing the self? Thank you very much.

[58:15]

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