But I forgive you because you confessed so nicely, but I still hate you. Deal with it. What? What? Yeah, it's interesting. I just thought I'd throw that in. A person can serve as the angel of death and your priest at the same time. But they might compartmentalize those responses and make two different meetings. But a person can serve as a wrathful deity and as confessor and forgiver. Other ways can be beneficent. One image could be a... and a benign deity. The same person could fill those roles. I was wondering about... So, this person...

[01:28]

So the next thing you look at, which is what Jack and Edie are talking about, is who is responsible. What you are responsible for and what you're not responsible for. That I find rather complicated. I would say that you're not responsible for other people's thinking. Huh? What? You're not responsible for other people's reactions. Particularly you're not, especially you're not responsible for the way they think about what they, what they, when they see you. You're not responsible for what they think. But you are responsible. That's chronic responsibility. But once again, that responsibility is based on you thinking that you can do something by yourself.

[03:13]

You think there is an entity, and if you think there's an entity, then you're thinking that there's an entity, and then you're responsible for all the things that you think that entity did. When I say you're responsible, I mean you dream of the entity, collects the results of the dream. There really isn't an entity. But there is an imagination of the entity, and if there is the acting from the imagination, then the entity which was imagined as the actor collects the results. That's how common it is. However, it is just imaginary, this entity. It does it in its imaginary . This entity is discomposed of various elements that we call . The are misconstrued as an entity. The process is misconstrued as an entity. The process is imagined as capable of doing action. And because of that imagination, the actions and feedback around imagination, again, in imagination, receive then a result.

[04:24]

You can't start this process and you call it off in the middle unless you awaken to the illusoriness in the first place. Until you wake up, you've got to follow through on what you think of reality. If reality changes in the middle, then you gave up that point of view. However, there's still a disaster to take from the time that you did that under the auspices. It's a good concept. You used to be deleted. You do things under the belief that you're, you know, like... I talked to you this way when I thought I was independent of you. Now that I realize I'm not independent of you, I don't talk like that anymore, but I still had that habit for many years of believing... that I was independent of these. I have all these habits based on protecting myself, but they're still going on.

[05:28]

So you can become free of it, and yet the habits, the thoughts and the physical reactions still occur. People like hurt you and their hand still responds. You are separate from them. So there's still some effects raining down on you from times prior to your awakening. So awakening people can go can have, you know, can look pretty unawake sometimes for quite a while after they're awakened, until their habits, I think, it's motion. We always have it in you. Which is sometimes good to add to it. D. R. And that's often translated as restraining the senses. It's the endria of senses.

[06:30]

Tendria means, you know, like Indra, the sovereign of the gods. So the sense of our mental process in the sense because there were let's go into it, that would stimulate us. And Sambara is often translated as restraint. But I like to translate Sambara as discipline. And I never in the sense of in the sense of, As I studied more, I realized that they weren't talking about restraining the senses. What they're talking about is restraining your mental reaction to your senses. That's what it's about. But it's not even really... It's sort of restraining, but it's also disciplining or taming your reaction to your senses. And that kind of practice is what we mean by right effort. And we have to do that before... We have to look at this before we can turn our thinking towards insight meditation.

[07:56]

And we go into it, and people are kind of like, have been looking. I don't know whether I should have told you this first, and then told you to look. But anyway, I told you to look right at it. You did, and you got upset. But now I'm saying, before you look again, what this means is, This is what we call in Zen, a mind like a wall. What that means is that when something, that you become aware of something, like a bird, or a karmic act, or pain, smell, color, mental concept, whatever comes up to your awareness, you keep your mind at the level of what's given. And your mental reaction is almost like not anything more than the object.

[09:07]

The object rises. There's my hand. What's happening? What's happening? Huh? What? The hand. That's it. What's happening now, you're hearing that voice. Try to find a mind that's prior to any reaction. Maybe some reaction, but try to find that there's a mind there that doesn't have a reaction. Say it again? Are you saying like the concept that we start looking at the thing that we're judging? The concept is that we start looking at the thing that we're judging? Yeah. It could be slowly and quickly, but anyway, like good or bad, you know, right or wrong. Guilty, not guilty.

[10:16]

You know, just behind you. A kind of like stupid response. Not sophisticated. Not sleepy. Not sharp. Not ready. Not brave. Nothing. Just that kind of level. Just keep in mind at the level of the sense. And the famous training that Buddha gave Instead, train yourself thus. In the seen, there will be just the seen. In the heard, there will be just the heard. In the imagined, there will be just the imagined. In the heard, there will be just the cognizant. That's it. Very simple. And when you're at this simple level, and that's the way it is for you, then you won't identify with whatever you're looking at.

[11:20]

Even though you're watching your karma, you're looking into your mind, and you're looking at the shape of your mind, and you're watching how the shape of your mind leads to pain, even though that's what you're doing in a sense, it's like you're in a sense, because you can't see anybody else's. That's not really yours in meditation. It's like looking at somebody else's. It's like, oh, that's a warped thing there. Look at that. I mean, it hurts when it goes that way. When you look at it just like, that's it. This is like the Grand Canyon. This is like Tuolumne Meadow. This is like Yosemite. This is like Greenville. This is like, you know, I would have called it Noli Valley. This is like, you know, Hayes Valley. There's different shapes that you see. You just see them. That's it. You don't identify with it or disidentify it. That's not my, that's not my mind. That's my mind. No identification. That's the way it is, that's the way it is. That's the way it is, that's the way it is.

[12:22]

This happens and that happens. If you can look at it in this impersonal way, which is not even impersonal, just the way it is, turns out to be impersonal. That's the way it is. Then you don't get so upset. You don't have these reactions like ill-will. Oh, finally, you know, a wholesome act. Jesus. Oh, God, look at the pleasure. No pain. No identification with either the unwholesome or the wholesome. No shame in the observation of the bad karma. In the meditation, there's no shame. And in fact, unwholesome acts don't have shame. So if you're ashamed and you look at a wholesome act, unwholesome act, you've got a different state of consciousness now. You're now kind of in the shame of what you're seeing.

[13:24]

And meditation isn't another state of consciousness. It's simultaneous with the consciousness. So there isn't any shame. But if there isn't any shame, that's the consciousness you're looking at. And that consciousness is upset. So consciousnesses that don't have shame are upset. You see that. But if you react to it at the same time, you maybe don't see it. Actually, you're seeing what's happening. So you need to restrain your senses, in a sense, or discipline them so you can actually start just seeing what's happening. Maybe you need to do that with, for example, this more receptive state first. If you can do it with the birds and with your sensations in the denver, Then maybe, if you're pretty calm, you can then start doing what I threw you into right at the beginning of this workshop. Turn your attention and notice if there's any idea of you being active or passionate.

[14:28]

And then you can look at it and stay sort of unreactive. And if you can be unreactive, well, you'll see more through. And also, it won't be so obnoxious to do meditation. But if it gets obnoxious, I would say, cool it. Go back to this kind of discipline of your senses level until you can drift it back to a non-reactive state. So non-reactively meditating on and on, I think, would be much more simple and successful. The other one would be hard to see what's going on if you're reactive. Okay. Yes. You can use that, but... The attitude, the non-reactive attitude, will be the end of suffering even while you watch patterns which create suffering.

[15:54]

In other words, you can be aware of reactive patterns and see if they're suffering and see if the meditation is not painful. You can also meditate on wholesome patterns which lead to happiness. But your meditation is also still not reactive. And the meditation is also not just happy or unhappy. Meditation will be the end of suffering, which is even involved in the pattern of wholesome karma leading to happiness. So the meditation can ride over wholesome and unwholesome actions. beyond wholesome reading to gross suffering, wholesome reading to gross happiness, happiness which is unreliable happiness because it depends on that kind of time. Meditation can give you a reliable end of suffering. It gives you a non-reactive way of seeing what's going on.

[16:59]

The ability to do this non-reactive meditation on karma is promoted by doing wholesome karma. And it is to direct your attention to develop this non-reactive meditation. You may still think, oh, I'm going to do this, but it's a wholesome karma. The actual non-rapid state is not karma. But for you or for me, to direct my intention and my attention to developing this kind of discipline of my senses, that's wholesome karma. The actual discipline of itself is not really karma. It's just mind being not reactive, which is a good mind to then turn towards the next base of mindfulness. which you then will start being mindful of, whatever.

[18:06]

For example, if you're ready, karma, its result. And that will bring, if you're ready, that meditation will, turning your direction toward the meditation toward karma now, that will start bringing forth the truth of how you get bound and how you get free. Yes? What is? What what? Something along the line, but I would say that maybe what I meant was that not too many people are doing meditation. It actually is, in some sense, the fundamental Buddhist meditation. calming the mind by concentrating on objects, not particularly Buddhist.

[19:12]

The meditation on karma is very Buddhist. Maybe some other religions do this, but particularly Buddhist. But not too many Buddhists practice it. Part of the reason why not too many Buddhists practice it is that it's so potentially upsetting not to really have enough composure or discipline to go into this Uh-huh, yeah. I think that can happen. What's going on? Right. They think there's something wrong with them. Because they thought that it's a done meditation, you know, calm and blissful.

[20:18]

But actually it's themselves in calmness. And they think they're nuts. I mean, they'd never even noticed before it was a karmic, they were calling it karmic. Yeah. So you're quite surprised and shocked and embarrassed to find yourself here. Please leave without any embarrassment. Would our blessing. By the way, did anybody find Helen? She around? Anybody see her? Come with her. They might have met her. Well, I'm bound to be able to call her, but you know yourself, okay? Is that right? She's not here. Okay. Thank you. Who was talking?

[21:21]

Well, I was talking. I said goodbye. And then I was thinking of what happened to Helen. Now I know that I never will. And OK, so if I could segue over to something that Hannah said. May I say that you practice Korean Zen? Is that right? And she told me that the meditation instruction she gets in the essay, the meditation instruction, the Zen meditation instruction she gets at the Zen Center is different from what I've been talking about. And she said it's like what telepathy is. in medication drug control. Well, the practice I did on June, I think it was a year and a half ago, was 3.4. And the speed that we had went to 2.4.

[22:26]

So the idea of We also very uniquely recommend that I just snap out of duality. Then you read what? You read value? So, I would say that a lot of, you know, that other kinds of Zen training are, and

[23:31]

Sometimes you used to shock people all the time. So she was saying that what we're doing here seems quite different. But I pointed out to her that a lot of these practices, the places where they're practiced are in Zen monasteries. And in Zen monasteries, the context is that the monks are watching their kama. The teachers are very careful about their kama. They're watching their kama. And they're giving feedback to each other about their karma. And they're asking people to pay attention to what they're doing. And that's the context in which they also give instructions to cut the dualism. Or even do a practice of non-dual self, but when you have no sense of getting out of whatever it is. And that works well in a situation where you Meditating on the Kama Mala and highly disciplined.

[24:53]

But sometimes this kind of meditation and your action creates a kind of monastery. So I'm just, I think, yes, I'm typically doing this. Yeah, I mean, this whole thing I, like, it's a real grind to the death end of what we're supposed to be. But as far as this clothing is concerned, But actually, what's nice is to somehow stay awake and be comfortable.

[26:10]

You can do that as well. And you can look at the most horrible thing and be like, oh, look at that. I don't know if there's more pathologics. So to be alert and relaxed, if you're doing this, and you can meditate when you stop, So in fact, if you're a relaxation dancer, if you're not a fitness expert, and look at this topic, perhaps it will stir in your head. No, I get mine. You've got a long pant on, right? Beverly? The motivation, the [...] intention, in other words, the thinking.

[27:14]

And see if you can do that, you know, when you're moving the pencil back and forth while you're talking. Are you doing it on purpose, moving the pencil back and forth while you're talking to me? Or is it just sort of a little unconscious accompanying? Just start watching every little thing you do, and then as you watch, a lot of things will stop happening. And then, when everything stops happening, then you're going to start noticing you want to do something. You cut out the pencil moving, you cut out Now you're going to start feeling, I want to do something. Well, what is it? Try to see if, and again, if you get into that, you might start getting upset. It's going to make you, if you don't want to do something, why don't you just be upset? It's an issue. Now, now, [...] in mind as thinking, thinking as intention, as to the root cause.

[28:36]

When you watch the series, why do you laugh it out? Do that, but do that hopefully with discontent. And maybe you get too much with incontrovertible composure. Most of you, quite a few of you have been doing what I asked you to do or what I suggest you do. and had some difficulty with it. Now I'm saying, okay, you did it. Okay, now take a step backwards and start calming yourself before you try it again. Now we're going to do something like this. We're going to come back to our cover. [...] Yes.

[29:43]

One type of fruit, one way that karma fruits is to give you some experiences. So part of the retribution of karma is in terms of experience. Gene in relation. And again, pain and pleasure are not solely due to karma, but that's one of the ways karma does mature, is as people experience it. The word retribution, in Abhidharma Kosha it says, retribution is experience. In a lot of people's understanding, retribution is experience. Retribution comes as an experience. that you have pain of the retribution. People understand that. But the Abhidhamma Kosha says it the other way. That experience is retribution. That people often... Whatever kind of experience you're having is retribution.

[30:43]

Now, it's not totally... It's retribution, but it's not totally due to your karma. But it is still... It has its basic quality of... It is retribution. Okay? So, when you experience something... You see, hearing sound is retribution. Hearing a bird is retribution. Feeling pain is retribution. Now, another kind of retribution of karma... In other words, karma experiences retribution. It doesn't exhaust retribution. Another kind of retribution for past karma is... present. So karma not only leads to repetition of experience, pain and pleasure and so on, and neutral sensation, karma propagates itself, and one of the conditions for your present karma is that karma.

[31:49]

So since you Played the piano last year, you can play the piano this year. Since you played the piano last year, you can play the piano this year. Since you walked down the street last year, you know how to walk down the street this year. You may have a broken leg, see if you can't. But basically, if you could, you would know how to get into this karmic way of moving. Because you karmically moved across the land before. You were the author of your past walking, so now you can be the author of your present walking. That's another effect or fruit of karma, is that you can see your life in terms of karma. Matter of fact, another fruit of karma is you kind of feel addicted and forced to see your action as I do. And a lot of people cannot think of any examples of anything they do that's not karma.

[32:53]

They have to give some examples that tap their knees. But it's not permanent. And some other things you do, like turn your head when somebody says, not even Beverly, you might say, hey, it's Beverly when you turn your head. And where'd you go? I didn't look at you. And you don't even think you're turning your head. And maybe you're not involved in it. Maybe it's not kind. In fact, in terms of evolution, it may not be evolutionarily significant when you turn your head. but primarily because you're not doing it. The things you do intentionally really have powerful supplementary effects. And so that's the true effects of karma. Two ways to mature is that feeling and experience, but also that supported future karma. And you know, I know how to do karma. A lot of people don't even know they know how to do karma. They do.

[33:57]

You know how they become, and they used to know how they become, too. You don't do non-permanent acts. You don't do non-permanent acts. In addition to such activity occurring, Not on your own. It's on your own. Back in the past. Well, no, but I want to be trusted. That's all.

[35:00]

What do you want to do about that? Well, you being the author of the year of activity, can you create some units? That's current. Right now, if right now you're the author of activity, I think it was. I think it was. I think it was. Okay. I think I understand, too. You see, sometimes I try to get a person to rephrase what they're saying in a way that I can use it, and people think I don't understand. I'm going to try to help them.

[36:02]

Even the person tries to help me by saying it over rather than saying yes. That's what I say. Okay? But now, and you said, see, and you said give the possibility to clean slate. What do you mean by clean slate? Well, what do you mean by clean slate? There will be no retribution. There will be no retribution leading to it or following or leading to it. Leading to it? Yeah. First-generation economy? I can't quite conceive of a first-generation economy. But what I can think of is a response to the primitively world economy, a response which is not fun.

[37:09]

Karma. [...] ...author of the activity of the universe there. Each of us is actually the activity of the universe. The universe sponsored us. Sponsored all activity that happens to our bodies, speech, and mind. But we take credit for this. We think we're the author. And that makes a good point. In fact, we know how to do that. In fact, we can see how things happen that way because we've done it before.

[38:15]

It probably was the first time that a human being did this, which was kind of like an innovation or a mutation of our cognitive abilities. And somebody kind of thought, oh, I didn't. And there was also a mutation before that where somebody thought, oh, I'm separate from the rest of these monkeys. All experiences, all your experiences are retribution. When nothing happens, with retribution because actions are not retribution. Karma is not retribution, except in the sense that your ability to admit karma for having done the past.

[39:22]

In the sense that your ability to think karmically is retribution, but the actual karmic act is not retribution. It's a new... It's a new... thing that's happening, you're now an author. That's not recognition. The event is not recognition, but your ability to think of it in terms of, I did it. That's recognition, because you wouldn't be able to accomplish this except for the fact that you have this long history of doing that. You can do it again very easily. Breathing. Breathing is breathing with non-experience. Breathing is an activity. If you experience your breathing with retribution. But breathing is not your experience of breathing.

[40:27]

You can breathe without breathing. You have no feeling of your breathing, okay? No, I'm confused. If you have no sensation of your brain, okay, you still can drink. There's all kinds of sensations going on that you're not aware of, right? Those are not red conditions. All right? Yeah. In other words, your sensations which your consciousness is aware of, you're sensory-experienced, and so-called mental experiences, all those experiences, those experiences, the way you feel, that starts to be all around.

[41:30]

Okay? However, and some of that you're unconscious of, It's not a new consciousness. It's all retribution. However, there's many other sensations that are not experiences of your consciousness. Those aren't retribution. You could say, well, those are retributions of human evolution. Okay. But that's not the problem. But the world as we experience it, When it's our world, then it's a recognition of karma. And a lot of activities like breathing are not recognition. They're just activities of this organism. They're not recognition of karma. But they're activity. And they're not karmic activity for most people. Now, if you mess with your breathing, then you think, oh, if I hold my breath, then I make the breathing into karmic.

[42:35]

A lot of your breathing, you're not interfering with, and your heartbeat is not karma. Karma is the evolutionary factor here. The beating of your heart is not an evolutionary factor. For most people, maybe there's some school that uses heartbeat as an evolutionary factor, but in Buddhism, it's not really evolutionary. Some people, if you start messing with your heart, you're controlling the beat, you don't know how to do that. Then if you think you're doing that, then you're, it wouldn't be the heartbeat, but then you're in position, you're meddling with that, and you're doing that, and that would become an evolutionary activity. But it would be the strength of the heart that would be evolutionary. So anyway, a lot of our activities are not karmic, which is fine. Who cares? I mean, you know, it just provides the organism in which we can do this karma and evolve or not.

[43:38]

Yeah. I would like to talk about the world. The world is a third of power. The world is a third of power. But the world is not a body. of our body, the way it actually is, but not our world. The world is our view of our body. But our body is far beyond the body we have in our world. The body we have in our world, do you know that body? That's the one that gets in the car, you know, when you duck your head so you don't hit it. You know that one? It's the one that's got these legs sticking down there, moving the paddles and stuff like that.

[44:45]

It's the physical body. It's not. It's not the physical body. That's your worldly body. Your physical body is not like that. Your physical body doesn't have arms and legs. Where have you been nipping? 25 years I've been telling her this, the first time she heard it. The physical body is not on the lid. That's a mental. That's a worldly thought. The physical body is smell, tangibles, Pates. Sound. Colors. Smell.

[45:48]

Angles. Pates. Colors. That's the body. Plus the sensitivity to those. Eye organ. Nose organ, tongue organ, skin surface organ. That's the body. There's no leg there. There's no leg there, there's no arm there, there's no teeth there. That's the body. That's the body. That body is not the result. Except in the sense that now I tell you about this and you put that in your Buddhist world. But that's just your thoughts about this body that I just told you about. That's not the body. The body actually is, you know, is doing its thing right now in all dimensions, regardless of whether you've heard of it. And it provides the opportunity for us to be Buddhas and for Dhammakaya to transform itself into acting through this physical me, this physical face.

[46:53]

That's the physical body. This arms and legs thing, the thing you put in the car, you know, that's not... The physical body happens to be located around this thing that you put in the car. But the thing you put in the car that you move the head down on and stuff like that to get it in, that's not the body. That's your idea of the body. And people in different parts of the world have different ideas of the shape of the body, but we have some commonality because we... language and so on. So, long time ago we worked it out that the head's up here and the feet are down there and stuff like that. But, you know, flies don't agree with that. We say flies got eyes up at the top and legs down at the bottom, depending on the way they see it. You know, frogs don't We don't see it that way. We would read that this is the body, blah, blah, blah, but that's the worldly body. That body is the retribution of karma. That's the body of the world.

[47:55]

That's like the stars are up there and, you know, except when we realize it's retribution. Now, we have ways of adjusting our world, but basically, all that's made by karma. The world made by karma. The world we're trapped in is made by karma. The body we're trapped in, our spiritual body, it doesn't have arms and legs and so on. And even our actual physical body doesn't have arms and legs. A karma body that has arms and legs. And that's the one that we use to author these karmic acts. We don't know how most of us author karmic acts with the actual physical body. We don't know how to use them. So on the eye organ and so on the eye. But how is the eye organ involved? Pardon? How is the eye organ involved? The eye is not the eyeball. The eye organ is not the physical eye organ. No. It's the senses.

[48:57]

Right. For example, you can, you snip the optic nerve and you know that it won't work anymore, right? That's the idea. Huh? That's the idea. What's the idea? That I have the optic nerve. No, it's a fact. You can sniff the optic nerve, and that physical thing you do here will interfere with the sensitivity. But some organs, like the amoeba, they're sensitive. Like, you have an optic nerve to sniff. So, you know, you're going to have a hard time sniffing that thing. But we've got all those things that sniff there. If you damage organisms a certain way, you can't influence their body. but the eye organ happens to be located, but the eye organ is not the eyeball. It's the ability of this organism to be sensitive and respond to light. It's the way this organ changes when electromagnetic radiation touches it. The rest of our body also changes in its current colors when it gets exposed to electromagnetic radiation of certain wavelengths.

[50:00]

probably see, but probably can't see. We're responding to electromagnetic radiation all the time. It worked out that a narrow band of it is very important to us for some reason. It worked out that way. And we've got organs which are very sensitive to them, but our whole body is sensitive to light. But we worked it out that our body is really sensitive and right around where it is a sensitivity. But the body is a sensitivity. and the interaction. It's not the eyeball, which we dream up, and we do operations on, and stuff like that. That's our world. Would you want to put these doctors on? OK. The world is what we ordinarily think is happening.

[51:04]

And what we ordinarily think is happening is that time that we commute, I do things on my own, good and bad, and that world has a certain lawfulness and we should understand the laws of that world. Understand the laws of the world, you can become free, not of the laws of the world, but of the world. But it's very upsetting to be . So we need to calm ourselves. The world's a result of karma, but reality is not the result of karma. But reality has allowed the creatures to be born who can be involved in karma. Reality does not regret that we have been created various positive conditions that we can dream up from. In fact, reality has sent us a, what do you call it, a remedial course that is a great breakthrough that he had made about being able to dream up from.

[52:14]

The reality in the remedial course is called religion. To cure us of our delusion, which we call the world, which we think is reality. And thinking it's reality has some pain and pleasure involved, has some joys and sorrows involved. But believing it's a reality does not have the freedom involved. So we have to overcome our belief in the reality of the world in order to be at the campus. So you're very stunned. And you know, what I'm saying is just straight out of Buddhist psychological text and stuff.

[53:17]

I'm not exactly making this up. I mean, I'm making up my understanding of it, but, you know, I'm not kidding. I've heard you say it for a year. Does it happen more from there, you know what I'm thinking? I'm a guy in New York City. Yes? I mean, you're talking about body. It's not the eyes, but maybe it's not a dog. That's what it is. It can be done with a collection of other things. But the family needs the research that they're doing on a 20 or 40-year-old experience. Basically, the whole purpose of the orbiting of the world is to transfer the apparatus. And it's all in a collection.

[54:19]

And if they're not, you can have an ordinance for zoning and stuff. And it's found by 9-3 and that's it. You know, it's not like it needs to go up. It's something that's already happening. So that's very much what most people need to do now, you know. If any of this was to be put together, it would be fun, but on the part of what we're doing and how it is, I think it's knowledge and stuff. I was not passionate about which comic, whatever, that I was experiencing. I was just trying to see if that's what they are. And there are lots of things that we've been told about a lot of the connections that you are dealing with in the United States. By simply saying... Huh? I'm sorry.

[55:24]

There anyway, there's certain particular patterns of mind And in particular the overall pattern of mind the one that That the one that looks like the mind is going to something this really important The only for that generate the world understanding it liberates the deities from the world so among all things that are going on meditating on this thing and also as long as you're acting in accord with that watching how you do that being mindful of what you're doing in that realm and then if possible meditating on how that works this is this is called right view the beginning of the eightfold path. At the same time, when we meditate on this, as you have to get into it, we're finding out that it's somewhat disparate.

[56:46]

And in that sense, the eightfold path is not, in some sense, a beginning practice for Buddhists, because you need to already be watching the karma without realizing that you're meditating on it. and just being careful before you don't revise and you get any second education before you take the physical practice. A full path is strictly speaking entering into the actual liberation process. So I'm offering this course as thinking of the liberation process, not so much teaching how to do it. When you come to Zen Center in Israel, you say, go in the vendor, step in with the left foot, When you come out, step out to the right, to come back to this, you start watching the climate. We don't tell you that you're watching the climate, but you are. And we're saying, and we encourage you to do it that way and so on.

[57:51]

We give you these types of climate instructions so you can take care of yourself. In the kitchen, we say, pull your fingers back like this to blend so on and so forth. We say no drugs and alcohol. Blah, blah, blah. We have these karmic instructions for people. Now, this thing is about the beginning of insight. But again, insight meditation, to some extent, is upset. Because you're turning on the lights that you look. So that's what happened. Are you ready, Percy? Before we add any new material on this responsibility and stuff, let me call on Gene. Let me call on Jenny then. Let her, Gene. We don't have Jenny.

[58:53]

I have a question. I have a question. There's some indication that we're stuck with our karma where we are. I would say that karma, we can't change our karma, really. In other words, I cannot be the author of changing my karma. Now, in some sense, can't I be the author of more wholesome acts? Yes. So in that sense, if you're the author of doing unwholesome acts, you could be, you might actually be the author of wholesome acts. And so we actually go to recommend. I recommend, if you're going to be the author of acts, be the author of wholesome acts.

[59:58]

That will help you get into eventually studying Buddhism. So in a sense, people, if you have a chance to hear somebody talk to you like this, and you have a sense you can act that, and somebody says, please, if you want to study Buddhism, that's standing up in wholesome action and really wholesome action and clarifying your mind. do wholesome actions, helps you qualify your mind. That's a good reason to go out. We'll just teach that. Okay? They all teach that. Abstain from unholy acts. Abstain from offering when you feel collapsed. Hold hard as they offer wholesome acts. So that sounds like probably might be able to change your economy at this direct moment. And if you do more and more good karma, you can hear more further instructions, which are from Zenica.

[61:05]

Now we teach today, evolving practicing for six years now, or 22 years, at 50 lifetime, evolving practicing sincerely, abstaining from unwholesome action, practicing wholesome action, clarifying your mind. Now that that's all established, you have all this accumulated, and doing all this lesson, now I'm going to tell you about right view. Right view is... Comma has the corrects. That's right here. See that? See that? That's right here. Now, if you found this, the basic teaching that comma has the corrects, and also maybe hearing a little bit more about that, well, what kind of positive work? The Olson problem that was recommended that you've been doing all this time, you probably might have noticed, and if you didn't, that It leads to happiness and not wholesomely to pain. Did you notice that? Now I'm telling you that too. Okay?

[62:06]

This is a further teaching over just the instruction in the sense of the encouragement, the instruction, the command, without an explanation about how karma works. Okay? Which if you follow it, will help you see how common it is, to get ready to see how common it is. So now you're meditating on karma, and you've been given a clue that you might know, you might see, if you can see, that actions have effect. And you say, well, Buddha, I've heard you say the karmic effect, but I don't see the karmic effect. And then Buddha says, well, blah, blah, blah, did you notice, blah, blah, blah, and all that stuff. Oh, yeah. Yeah, in fact, I did. Oh, I now see the karma does have effect. Oh, OK, I look. You know, now that you see it, keep noticing that. As you see how it is that karma has effect in the way this leads to that, and that leads to that, and that leads to that, you start noticing that your thinking changes with major cognitive.

[63:13]

As you meditate on karma, your thinking changes with major cognitive. Your comment evolves when you apply yourself to medicate your comment. Especially if you apply yourself to medicate your comment without getting too freaked out. If you're too freaked out, you can't see how a comment works, so then the evolutionary process doesn't happen. So, you know, where is it? You don't have much traction. You can't like, you know, grip the ground and turn his new way, which is kind of like saying, oh, I see. You do this, you get in trouble, you do that. I think I'll go this way, you know. So gradually your thinking gets more and more kind of like going the painless way. And the painless way is also kind of like more the free way. You're kind of like dodging it, but not because you're trying to change your comment. which just didn't want karma. Karma changes, I mean, it may change. I think it radically could change. Rather than just trying to do better karma, it does better than better karma.

[64:18]

It starts doing really cool karma. It's almost like no karma at all. It's kind of like slipping through karma. Because you know, all the good karma is good. It's not that good. It's a little bit. And that's very nice. So right intention, as I said before, right thinking is a little bit better than good karma. If you didn't do good karma, you'd still be really attached. But right thinking is like, hey, I'm going to have a mind that slides right through this whole thing. I'm not going to hold anything. I'm going to fly through this. without grabbing and manipulating. I'm just kind of like a punished noodle. Smooth, loving, timeless way to bring in this experience to it. Because I can see that even good karma has got some drawbacks. I notice, I do good karma, but then I notice that the results, and then it's a little harder to be attached. Because I'm getting out of that friction, kind of like, no, it's really nice to be a great champion.

[65:23]

You know, it would be terrible to go back to driving like, oh, you know what, that Toyota, I like my Mercedes. I can't help it. I mean, it really drives nicely. I'd rather not go back to the Volkswagen. Maybe it probably does. I don't know. Don't make me drive a very old Accord. You get used to it. Not a problem. You get used to it. So it's not actually all that good because it's still the world. The world, you're still trapped in the nice world. And it's, you know, nice worlds could be trapping. Trapping, especially versus, you know, what? What's the alternative? It actually was called freedom, but we can't tell you what it's going to be like.

[66:26]

Well, can you give me a hint so I know if I really want it? Well, don't you ever sort of think about how easy it would be to be free? No, I actually don't. Well, look at your camera. That'll give you an idea. See how the good works and how the bad doesn't? It would be like really clear, that whole thing. Well, not quite, but sort of. It would be kind of like being detached. It would kind of be like loving everything. It would kind of like being harmless. No, kind of a beautiful feeling for it, except you can't get too much of a feeling for it, otherwise it's not patent. So you kind of, the best you can do anyway, for starters, is to meditate on calm. Then you go into, like, developing this, keep developing this reaction, this non-reactive mind, and keep studying the calm, and pretty soon you get to see the thing of all is that calm is not calm. If it was, it never really will be. And the world's not the world.

[67:28]

And freedom's not freedom and all that good stuff. Then you're Buddha. Then you go around and be a place where activity happens while you're doing it. And that's kind of like a clean slate. In a sense. The calm is no longer like the world we live in. The world, the world, the creative world. And therefore we leave the world as it is and plunge into it to help beings become the truth of the world. Truth, for example. Developing this composure, this non-reactive mind, and applying it to this massive situation of calm. So you think you can change it, you kind of can change it, but you're not that kind of change it. Well, first it can change, but it can change to be more and more wholesome.

[68:34]

And when you're more and more wholesome, you start meditating on that. That's when you start graduating. You're thinking, you're thinking, you have to start changing your reality without even trying to change it. You change it by understanding. Understanding starts modifying your thinking. That's the best way to change your thinking. Because now understanding is modifying your thinking. The carnal will make your thinking a bit more carnal. Understanding will modify your thinking into non-carnal. It will extract the self from it. So then the thinking will just be the spontaneous activity of a living organism with its body, or the body, but a regular old miraculous whatever-it-is body. So we have this hint about by saying, well, there's 77 trillion neurons or something. And these are the glimmerings of what the body's actually like. The body, you know, inconceivably, inconceivable, you know, the whole universe.

[69:41]

The whole universe. This is like, you know, what . But this is the, we're talking about the greasy grinding work here . And Kama's work of non-dual meditation, that's . And non-dual meditation means Kama's not Kama. It means that Kama, the world, and freedom are not two. It means the way you're thinking, the way it is, is not different from Buddha. And you should get rid of that Zen creature as soon as possible. Yes, Jacqueline?

[70:45]

I thought you said, the whole universe is a lobotomy. Sure. The whole universe is a lobotomy. [...] Boy, the whole universe has made us who have created this phantom body with arms and legs. That body, it's also, everything's this little kind of funny body, you know, this is the whole universe, that actual, you know, physical body where, you know, the little, like, electromagnetic radiation goes zero and the body, that's the whole universe. The whole universe bears down on that actual, on the eyeball, the whole universe comes responsive, there's a response between the light and some tissue. That thing, that thing happening right there, the whole universe, it's bearing down on that to give birth to that.

[71:53]

That whole, that little story requires the whole universe to happen. And the molecules also, but also the stars are also supporting that. The sun, you know, this would not happen without the sun and the moon. zipping around the place when the eyeball loops. There's everything happening that way. It wasn't a joke. I think what you thought by getting rid of the Zen Master was she should get rid of her teacher. Is that what you thought? I mean, get rid of the Zen Master being dual with you. Get rid of that Zen Master that's not you.

[72:55]

In other words, drop duality. You know that. You understood that, right? No? You don't understand when we say drop duality? What? I don't know. What do you mean in your head? Well, you need to be somewhere out there. No. You see? Right. But what? Not but. Duality is for you to be you. That's, I mean, not non-duality. Non-duality is for you to be you, not for you to be someplace else. and not to have some . Non-duality is that there's not an alternative to the way you look, but not another thing.

[73:59]

But in order to understand that, you have to study . Who wants to invent that? So who wants to get out of it? Only a fool. But that's how you get freedom. Non-duality. And in order to realize non-duality, you have to find duality. And the prime mover of duality, the big workhorse of duality, is karma. Delusion is the seed. The delusion of duality is the seed that keeps it going. But karma is what gives it fruit. And the world is... It's a non-guided world. You look at karma. It's driven by delusion. And so that's the heart throes. But how about tonight? How are you doing? You want to meditate tonight? Let it have its session? Something more quiet? You want to have small group discussions? What do you want to do? What kind of ego?

[75:16]

Morcon. Rebirth is just now the doctor. You've got to understand that rebirth is just an illusory part of that, of an illusory process that puts the world going. So, you know, after we die, I want to do it. I want to do it. For the time being, we're very emotional. I can't decide what I want to do. I don't want to finish it. [...] How many people are requiring drug medication from you? How many people would like to use small group discussions? We have... Okay. Very good. I thought, I didn't think you were kidding.

[76:35]

But now that you mention it, I couldn't take it that way. How would I respond to you? Well, let's not worry about it anymore. Well, you know, everything we're doing in my point is guided meditation. I'm trying to guide you in meditation. Yes, ma'am. That would be a class, right? So are more people kind of up for a class than the veteran sense? How many people don't know what to do?

[77:39]

I'm kind of feeling like, you know, I'm consented to overload. And there are also people who like overload sometimes, certainly. So, I'm feeling like, uh, and I also said to some people, like, don't ever get the rebirth as soon as possible. What? Yeah, so, we want to get the rebirth. They want to get the rebirth before we leave. So I'm not sure that I found it real. Maybe it was just a real client. But I kind of feel like maybe we should come back and get it and see how they do it.

[78:44]

But I kind of feel like you maybe have to think about it until you realize you have enough. And what was the period of digestion? Why don't we come back together at 7.30 and see if you really want a really good idea of more input of material. I'm kind of unquestioning of that to the benefit. But So let's come back. Let's come back here at 7.30. I'm a little bit, I'm a little bit feeling like I'm not the right time. Maybe, maybe, maybe, maybe it's part of the morning. I would actually like to do an office place in the city.

[79:46]

You know where I like to stop? Yeah. It looks like that would be very comfortable. Yeah. I would like to do an office place in the city. Yeah. I would like to do an office place in the city. I would like to do an office place in the city. I would still like to clarify for a possible misinterpreted word. I don't mean that I... see a Bristol Palace and walk inside. I mean, does any one of the United Ministries work in practice?

[80:49]

Who would see it as well? All right. Yes. I've got a question. I'd like to ask you now. Okay. Any other suggestions for me to come? Go on the side of the wall. You'd like to do that? You'd like to do that? The other people are pretty open to whatever will happen, but no particular suggestions.

[81:56]

I'd like to stay a little longer. Stay. Stay. I'd like to stay. Stay. We could do lifetime a little bit, please. A little bit more. Yeah. Thank you. You can have a ceremony. Mm-hmm. Yes. Ceremony. What kind of ceremony? Well, when we're talking about the way the Beverly was talking about being a slave, I said the ceremony is just kind of a ritual ceremony. so we can go on to the post and please say that we believe in it. I felt the impulse to act.

[84:27]

The impulse was to read the teapot. And then I thought, wait a minute. That was a nice clear impulse. I feel the impulse. See if it's strong. And then also, would it be a photo? Is it a Folsom one? And what makes reaching for a teapot a Folsom? Good question. Yeah.

[85:41]

Might be good to drink when you're thirsty. And then I thought, and I thought that I might tell you about my impulse, and that I didn't act on it. And then I thought more about reaching for the teacup and teapot, and I realized that actually before I poured the tea, I probably had to turn the teacup up so that the opening was before the tea entered. And then I thought about, what's a wholesome way to pick the teacup up? What's a way to, um, what's good that I would feel good about?

[86:46]

Hmm? I'm going to have to break it down. And also, maybe you could use both hands, but it could go like this, which is slightly dangerous. Pivot style. They worked a different way. They both liked the thoughts I had towards reaching. when we started speaking, but both I considered whether it might be helpful to you and to me.

[87:55]

Yes, I did think it would be helpful for me to tell you that, about what was on my mind and I was observing it. And I considered whether it would be lovely and encouraging See, I thought, well, I thought it would be. And I also thought, you know, I think I can live my life more that way, of being aware of my impulses and not necessarily acting on them right away. I mean, in a sense, savoring them and having more of an impulse awareness awareness, awareness, impulse, awareness, impulse, awareness, and then sometimes impulse. Okay, I think it's good now.

[89:01]

Impulse and watch the act. And can that be done in a way that's not stupid or too slow and Might be too slow. Like for my daughter. Maybe too slow sometimes. But I told you that she liked my Father's Day talk, which could make her like to go to my talks, because she doesn't like the spaces between the words. I appreciate that you said all of that, because I noticed it went off to speak earlier, and I suppressed it.

[90:18]

I kind of wondered whether it would be useful to speak or not, but what I understand, how you just described what was happening, is that shortly after I put a lid on it. I stopped. Really kind of went flat. I didn't like staying with it. What did you see me do? What did you hear me do? I heard you notice the impulse. I heard you do that. I heard you We'll look again at where that was coming from, maybe whether it was wholesome or not. It kind of kept going. And all the way from the teapot to the teacup and everybody in the room.

[91:27]

And I think I stopped. Myself, I stopped, maybe, back from my steps. I just stopped. I stopped noticing, I guess. In the midst of someone talking, I spoke twice. Do you hear me? What'd they say? You asked her what she saw. What? You asked her what you saw moving. Asked all of it. Well, I asked her what she saw me do, but I didn't know why she was talking.

[92:35]

I responded twice while she was talking. Those things I spoke before I had kind of considered my impulse. Like this one, I didn't do it either. I caught myself in the middle and noticed that I hadn't checked it. And I looked over there before I even knew I was looking, before I even heard you. And I still don't know what you said, but I looked over there. What did you say? Thank you.

[93:41]

Thank you. [...] It was that wet, you know, a real different thing with every other cup. Get here and thank you for you. Yeah. What? Right there.

[94:42]

That's why I asked him to be more cautious also. I hope that he can run this talk to me. I think the necessity should allow me at the moment that I see that he's a hoarder now. Okay. So, that's the first one. Well, just then, you asked me a question, I gave you a straight answer, and you kind of laughed, and then you actually laughed. Did you notice that? You asked me if I thought before I picked the cup up, and I said, yes, and you kind of laughed, and you kind of laughed. Was there humor there? I think it was humor. It was funny, right?

[95:47]

That I was surprised was kind of funny. I didn't plan the surprise. He didn't plan the surprise. It was funny. And I'm just telling the straight answer. Actually, I think that a lot of things that are funny have to do with carefully timing the response to something so that they can hear it and be surprised. You're not trying to be funny, but a lot of things are funny because they're surprising. But if the timing's off, People can't participate in the play. Or by hopping, somebody is talking faster. But now... Yes?

[96:50]

Well, in this case, it surprised me that it was a surprise. But when I saw you surprised, it wasn't that I wasn't surprised. It made sense that she had little to do with it. I could be surprised if she could ask. If she could hear my response, I'm not trying to be surprised. If you move down too quickly, you might not have a chance to enjoy it. You might not even know any of the scars. What's surprising?

[98:06]

What's a little surprising? What are you expecting? Do you know what I'm going to ask you? Right. Now, the people who laughed, what did you laugh for? Were you surprised? Were you surprised? What made you laugh? But they laughed with it. It was following the whole thing. Yeah. And it was a nice closure to that book. Yeah. It was like a torture hotel. But it wasn't exactly funny. It was more like enjoyable, right? It wasn't weird. It was... It was... I'm talking this morning and, uh, uh, I think they're imaginationally, uh, they consider themselves more actionable.

[99:16]

We are now able to accept our self-domination because of our imagination. Yes. You cannot lose the very... the... imagination of humanity. Could you say that again? Where does that come from? That comes from something about... This thing will stop acting from the imagination. I do. But you know, a funny thing's happening to me right now. You're almost talking too fast for me. The first part I got, the first part was, I said something about, to our imagination, we're an animal. who has an imagination, that we can separate ourselves from our own actions.

[100:32]

A couple phrases later. Let's just face that one, OK? Any questions about that? That make sense to you? OK, and then the next part. . It's fine what you did, but you responded before I could hear what you were saying to me. You were talking. I asked you to go on to the next thing, and you started talking before I could hear what you were saying. Do you know what I'm speaking to you about? So I was talking to you. I wanted you to tell me something, and then you were coming back to tell me. And I appreciate your willingness to talk to me, but you started talking before I could hear you because I couldn't quite stop talking. And if you had waited, I would have been able to hear you, because I wanted to hear you. So sometimes you're rushing to tell me what I wanted to hear, but please tell me.

[101:36]

It's acting, bringing the imagination of the entity. Yes. If you don't act, the imagination of the entity, what do you act from? May I ask a question of you? Did you understand the phrase acting from the imagination of the entity? Could you tell me what you understand? It sounds to me like a description of belief itself. Imagination of the entity, huh? Believing it. Attracting it. And acting from there. Right. Okay? Right. And that's, that's what he called, that's delusion, right? I imagine myself, I believe the imagination, and I imagine, and then I think in terms of this thing, which I imagine exists by itself, that it can act.

[102:48]

Right. Okay, that's what Dobie says. to, you know, practice and confirm all things while carrying a self. Do things. That's doing it. So we got it? That's doing it. Now what? What's the next part you want to talk about? Is that okay so far? When you cease acting from the imagination of the entity, how are you acting? What are you acting? How do you act? It could be about faith and imagination of the entity. Plus that, what you do, how you act. You could say, like you did, you don't want to trust it.

[103:50]

Another way to put it is you no longer feel you need to hold it. You can let go. I do. So now you have this entity, maybe still being imagined, but you're no longer like holding it and thinking it's real. It can pop up maybe, but maybe also go away for a minute. Then, then, guess what might happen? The various things that might happen, guess what might happen? I'd have to forget about this entity. You want to start to believe it.

[104:55]

Right. And then we're back to where we were before. And then, notice that you believe it. Notice [...] that you believe it. And then, forget it. And what might happen? What might appear? Don't do the same answer next time. Do it differently. You've got to use your imagination. Something might happen. Okay. What could mean is that? What about God? That's a nice one. I might be dying. Okay. Dying here. The self has been forgotten. Okay. Okay. But dying happens. I say, you know, I propose to you that you could forget about tea, which you usually believe in, you could forget about it for a while, and suddenly dying could happen.

[106:04]

Okay? You say, what would happen if you stopped believing in it, you know? Well, how could you act? You just said dying could happen. I think that's true. Uh... And just imagine how breakfast might happen. Do you want to go back to dying? Do you want to go back to dying? Tell a story about how breakfast might happen. Okay, there you go. There's an action. You say, there's going down to the kitchen. You said view, but there's going down to the kitchen. There's an action of going to the kitchen. Okay? It could happen that this action of going to the kitchen would happen. The self's been forgotten temporarily. Okay? That could happen. So your question was, if you forgot about the self, or you didn't believe in the self anymore, you didn't trust it anymore,

[107:14]

or, you know, trusted. I guess, you know, trusted means you trust all the time. But you didn't feel like you had to do that. Then there could be, this thing could happen called going to the kitchen. Now, there's various ways that could happen. You could imagine this arms and legs body going to the kitchen. Sense, a sense of going to the kitchen, like, not even like thinking of the body, but just like walls and stuff, moving, and there's a sense of movement towards the kitchen. What about smell? How do you want to say it? The smell of the kitchen. Yeah, there's movement of walls, and there's a smell of the kitchen appearing. Walls are moving. Walls are happening and going away. Different sections of walls are happening. Maybe you're not even thinking about the fact that legs are moving.

[108:16]

It's just somehow... From your point of view, it's walls moving and smells coming and now sights coming, but refrigerators and stoves are happening. These things are happening, which could be interpreted as the activity of moving to the kitchen. All this can happen. Without the sense of self, it aids priority. And then, at any point in that process, something else could happen. Namely, that event could realize you. You could say, oh, I'm here. It's not just going to the kitchen. It's not just the kitchen. I'm here. Like, God, I'm in the kitchen. How did I get here? But you don't need that there beforehand. And actually, forgetting the self isn't really enlightenment. That's the aspect of enlightenment.

[109:23]

Forgetting the self, or letting go, or what do you call it? Loosening your grip. Not caring it for a second. That's not enlightenment. That's just something that might happen if you actually study yourself and study yourself and study yourself. Patience on the self and study of it actually promotes noticing those moments when you kind of forget it. And then something happens. It could be an action. Like he's talking about an action. Or it could be dying. Something happens. That happens. And then there's a self. And that's enlightenment. You see, the self is born of death. The self is born of death. But not just born of death, but of the event of death which you're conscious of.

[110:26]

The self is also born of the arrival of the kitchen. And when you see the self, when you see the kitchen arriving, it affirms the self in your wake if you wake up to a new self. A self which was not there before the kitchen, before death, but a self which arose when the kitchen came. It shows you a number of things. Number one, that action can happen. Pain, the event of pain and pleasure can happen. All these things can happen without the self. being held there prior to that. However, as soon as they happen, it's not like, it isn't exactly that the self doesn't happen, because as soon as they happen, they realize itself. When the self, that's fine, but the realization, the liberating realization is when the self gets re-included again by the advanced. So it is possible that you let go of this and action happens.

[111:36]

Without holding yourself, actually, effortlessly, now you can, but it does happen to a living being that she sees something, that she smells something, that something touches her and she feels it. without holding on to the self. In other words, non-deluded activities are as powerful as possible. You're saying, how does it happen? I just told you how it happens. Experience happens, and then there's a self, rather than there's a self in the experience. Yeah. And defined means that you observe the deluded side. Because if you observe the deluded side, which he said this is delusion now, to carry, while carrying a self, to practice various practices, which means for a Buddhist to practice various practices, to do that, carrying a self, he said that's delusion.

[112:42]

But he could have also said that's karma. But he wants to, for the sake of poetry, he wants to juxtapose delusion to enlightenment rather than karma to enlightenment. But actually, because that's delusion and karma. When it turns around the other way and you're not holding the self already, but action occurs, which confirms the self, that's enlightenment. But people are going to sleep now, so that's the reason people should stop coming. Push minus three. Push minus three. People. They will do it in seconds. Yes. [...] I want to go to school, but I'm watching myself.

[114:12]

I need less credit, but I have to watch that. That's the point. That's the point. That's the strong feeling of not knowing the world. I can understand that. That's how I felt with Stan. He was trying to tell me something, but it was coming faster than I could get it. So it was hard for me to appreciate it, because it was coming a little faster when he slowed down. .

[115:18]

And did you understand now? Did your question answer? And do you understand your original question? And did you get an answer yet to your original? Would you tell me what you understand, please? Aspects of the imagination. Overhead. Her. Looks like I hate all of it. Action.

[116:43]

Occurs. What do you mean it's occurred? And as it occurred, I still fell for the maniac during the action. I have a equivalent, a non-dual equivalent. If you meditate on karma, and you see how what seems to be happening is this entity, this separate self, can do something, and you watch it do something, without there being a space where you aren't doing that, without this karmic thing stopping,

[117:50]

suddenly the relationship changes. When you completely settle into the karmic scenario, it switches the other way. And suddenly what seems to be this during your life, suddenly your life's doing it without there being a pause. And the forgetting of the self, if not the self goes away, The beginning of the cell is what? What's the beginning of it? Pardon? What was my question? Hmm? Hmm? What is forgetting self? Directly seeing emptiness. And what is directly seeing emptiness?

[119:07]

No separation. In this case, you've got the self doing something. What is no separation? Yeah. The self is doing something, and that's it. In other words, the way to realize the emptiness of the self, in other words, that the self isn't separate from action, is that you just see the self as separate. That's it. And when that's all that's happening, you realize the emptiness of that scenario is what you see. So the entity, which is the author, is just the entity, which is the author of the action. That's it. That's it. Which was what it was always, right? No. Mm-hmm? But if they had said it out loud, then I'd say, no, thank you for saying I said it, because it's not a seer.

[120:27]

It's just mountains and mountains and mountains. Yes, except that this is completely mountains and mountains. Before, that is letting karma become karma. And in other words, we're dualistic about it. But just letting it be that way, that allows the switch to occur. So again, what I'm saying then, the practice that would be applied is that we should study karma quickly. And then the switch can occur. Because now we have a world where we think this entity can do the action.

[121:34]

We have no shortage of such a world. Right? I can do something. that we have plenty of that. So we've got, and so Stanford is, if you took this away, how could we have something happen? But you don't have to take this away. You've got a world which has this, make it possible this, make it possible this does that. So that's the world you've already got. So you use what you've got completely, and then it's like, this is first, and then there's this. Now we can make business first and then the zip. Number one. Number two. Me. You. Me. That. Me. Like. Me. Experience. That's the world, right? They already got it set up. All you got to do is let it be like that completely. And it goes, world.

[122:37]

Me. World. Me. Me. Like. Me. Experience. Me. Me. Me. And then he says, need to come? Sure enough. So, the world of enlightenment and the world of karma. The world of karma means to do that world, this world of karma, it is separable from the world of liberation, world of me, action of me. So you don't have to even have this power, because it's going to drop us away. It's just a, what do you call it, it's just a form, an emptiness form. Without moving any, without moving, let me say, a particle of dust, the realization occurs. Got it all set up.

[123:41]

America doesn't give do anything. You'd say, look, you take the self away. How are we going to have action? Because don't we all usually have self around the action? Yeah. So leave it there. That's why if you drop the self away, that wouldn't be enlightenment because then you'd still have that. This is nice action, but no self. That's not enlightenment. Enlightenment is action makes the self. what required a meditator presence with this karmic scenario. And then this amazing thing can happen. That they can do action and then itself. And again, if you don't trust that you need, if you don't think you need to hold on to the self, that allows you to let this self just be itself.

[124:52]

It's because we think we need to hold on to the self that we don't let it be completely itself. Why do we think that? Because we think, as Judy said, we've got to hold somebody back here and make sure we don't lose it. We've got to have somebody watching. So there's still some reservation about letting the self just be the self and do the thing. To have a life which is, like, unreacted, she said, that's the thing. You have to have this mind like a wall which isn't even watching. You have a mind which is totally unreacted. In other words, there's not like self and karma in somebody kind of like going, wow, no good. It's just almost like there's nothing responding. There's nobody else besides self. We're scared of it. So you hold the self in reserve a little bit from yourself.

[125:53]

So it isn't just the self. And therefore, we've got to throw ourselves into this karmic world. Thank you. The real surprising thing is that events happen and then there's a self. Just like, in a way, I think what you laughed about was there, when I talked to Stan, something happened and then there was you. who saw.

[126:56]

You weren't expecting to see the circle. The circle closed in your face, and then you got, and then you realized the circle had been closed. You didn't engineer that. So she was surprised. It just came to her as a gift. Suddenly, the circle had been closed right in her face. And she laughed, because she was there to have that experience. What if we both go south around here? I think, you know, you might be right, but is that if the expected self arrives in a way you don't usually expect it to arrive. It is your regular old self. Because your self is, you always know what your self is. What's surprising is that the self comes from the event rather than the self's death. So that's the unexpected thing about it.

[127:59]

You're regularly able to identify it as your regular self unless you knew that was the right one. So it's the right one, but not a priority. I think it's kind of like that. Also, it's a surprise, but I don't think the self should be the least bit different. I recognize it. What's different about this self is that this self is the thing that happened. And that's not our self. But the thing happens and it reminds us of the same. Isn't that funny? But all these things that are all different, they remind me of this thing that's always me. In other words, everything confirms me. But it's the same me. It's the sense of me that's always the same. But what is it? It's me.

[129:00]

So I don't want to mess with this self. Because then, you don't have to get duality. I think we have duality good. It's self-belief. I have that. I have a separate self. It's beautiful. It's rigid because of the self-separateness. The idea is not rigid. The idea actually is completely rigid because it's always the same. It's me, I. But rigidity is the separation. So when men have themselves ripped off,

[130:11]

It's not the idea. What is it? It's a sense. Okay. You say it's not the idea, but I would say it can be the idea. You know what it can be, Christina? It can be any one of the five skandhas. In America, that's all it has to be. So it has to be a sense. It has to be like a touch, a taste, a color, or a sound. Or it has to be an idea, a perception, or an emotion. It can't be consciousness because it can't be aware of it.

[131:15]

So it's one of those forced gondolas, exactly where it is. But the lack of and the impulse to dream. So, just respond and relax. It's highly important to respond to, you know, looking the other way or meditating. What is it? He got a little ahead of me.

[132:16]

And I think part of the reason I got ahead of me is because you said this thing about something. And I don't think it lacks me. No. But the help cell isn't here now. So. But switching back over to the side of the comic cell. What are you doing? I'm talking about this new, this self that arises in the advent of the coming of the thing. Yeah, but if you compare it, you switch back to the other side.

[133:23]

If you switch back to the other side, then it's not missing. And actually, before switching back, it wasn't missing either. Yet, when you switch back, you don't need it because the other side has the impulse to do things. Both sides have the impulse to do things. Both sides have it. Both selves have it. Because consciousness never loses that. Except when it's in a receptive state. both selves, both the rooted self and the enlightened self, they both would have this impulse to do things. I'm saying it is non-dual. There's no moving particle of dust. You don't change the self at all. You have a good self and a bad self, the enlightened self and the rooted self.

[134:26]

But I'm saying shape the consciousness is identical. That's why when you have your deluded self, you don't have to manipulate it to happen. They're just a shift of perspective without manipulating the consciousness at all. And when the perspective shifts, then things come and give this person the ability to do things. This person can do things. It's no longer coming its way. And then you can switch back to the other way and the person can do it. It has all the constituents, fully imbued with all the constituents, but it can't do anything until it's given that ability. This is enlightenment. And this is delusion. But they are inseparable. and and you don't you don't you don't mess with the person to get them to flip over into enlightenment enlightenment is right there in the deluded person as they are it's just that something that dependently co-arises with what's happening and the deluded person is something which existed before something happens and it does but it's the same all the all the ingredients are there it's just

[135:54]

a dependent colorizing way of looking at it, or an independent self that can do the same way of looking at it. It's exactly the same information. And you might say, this realization cannot happen if this person is too screwed up. And you might say, well, you know, that's more of a senses thing, I would say. that the realization has occurred to a person who has really bad karma is very, very, very rare. But the number of times that it happens to a person who has good karma is also very rare. So it's more rare in the other case. OK. But actually, for quite a few of enlightenment experiences, it happened when this state of consciousness had some kind of negativity in it. and the person completely gave themselves to what they were, and the switch occurred. We don't know.

[137:02]

We don't have reliable statistics on this. I do recognize the senator of California. Is this the guided meditation, Judy? Or is there any words? You ask, it started out like that. But, you know, it has gone a little faster or a little more, a little more experiential. That's what I had in mind. If it was slower, it would be a guided meditation. And there's also the element that when you started in a way, it was more of an experience. It was people were speaking about what I am doing and why I'm thinking we weren't doing it then. It was beautiful where I went into fear.

[138:03]

There was besides the speech. I had ran into a big difficulty following your explanation to Christina when you said that I liked the idea that we don't have to manipulate itself at all, that everything is present in place for waking up. And then you said, we don't have to change the consciousness at all. What I remember you saying, we don't have to change the consciousness at all. It's just a shift of perspective. But I wasn't sure if a perspective could shift without consciousness changing. Well, you could say consciousness changed in the sense that consciousness would be illuminated by the pinnacle arising of the self.

[139:32]

But there would be no empirical way to verify how it changed. So there would be that understanding of light to consciousness, but the light wouldn't move any of the particles of the consciousness around. The consciousness wouldn't know anything different. It would be illuminated. In a sense, there would be a big difference called illumination, but there would be no traces of consciousness in that illumination. The consciousness wouldn't move around a lot. Isn't that a good time?

[141:08]

Have people kind of... Anybody have any problems stopping now? I get the impression that people don't care about stuff. In that case, thank you very much for your attention. And I think we'll just have the same schedule tomorrow pretty much.

[142:12]

Except, yes? I think we'll have a different schedule tomorrow. Because in the second period, the time of the second period, most of the residents are going to go down to the the field to the communal working field. So any of you who would like to go down there and join the communal work, you're welcome to. It's a little bit dirty work, but they have some cleaner work, I think. Just get your hands dirty. And those of you who If you want to go down to do the communal work, you could just go in the meditation hall and sit there for either hard or long, if you'd like to. How many people think they might want to go in the meditation hall and sit, set up for a communal work?

[143:16]

Right. So, maybe, um... Well, one of the residents wants to... That might be helpful. Did you want to volunteer to do that? That might be helpful. Maybe you could help them in that way. Okay, so... Look, there is checking a little bit. So 550 people come in. So by around 550, or you can be there for the first period to stay, whichever you like. Either come at 550 or stay to that time when people leave the space. The schedule is the same through the day, except that in the evening, I think that...

[144:27]

I've been asked to make our evening session open to the residents. Is that right with you? They're joining us for the evening? Is that all right? Okay, so then tomorrow night we'll have our meeting, but there'll be some other people to come. I'll tell you. If it's not going to be here, we'll tell you. All right. Thank you very much.

[144:59]

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