Enlightenment is spreading. Light's spreading out to beings. So there is activity. Enlightenment does have activity. Just that enlightenment activity is not karma. We have to study karma in order for the activity of our light to turn into enlightenment. But, you know, it's the hardest thing, isn't it? It's called delusion. Delusion, delusion-soaked, delusion-based. It's not that easy to look at this deluded process. But if we understand it, that's what Buddha is. Buddha is someone who understands delusion, therefore, and karma. Buddha is the best study that we understand. And if you understand delusion of karma, then the activity of your life is this enlightenment that you can have.

[01:06]

So now we've studied something about the nature of karma, and you have some experience with that, and I hope you just continue through the week, the rest of your life, to practice the right view, which is you not only accept that there is such a thing as karma, and that it has results, But you watch it, you see its results. You study karma. And what else? You study results. And what else? Huh? Same thing. And you study who gets the results. That's the beginning. It's the nature of karma, the retribution, and who gets it. Because who gets it is the core of the delusion.

[02:07]

The one that generates it and the one that receives it, that's where the self delusions. So, maybe tonight we can start looking at the results. Later we'll look at Who gets it? What gets it? Where it gets it? How it gets it? When it gets it? Okay. Now, anything else we have about, there's about 25 minutes before meditation. Stop now if you'd like, or if there's some burning questions, we can break them up a little bit. Yes? Three, four, five. Would I say my goal is karmic action? Not necessarily. Not necessarily. But, because you can dream that something's happening to you.

[03:08]

If you could dream that someone brings you a big, pink vase. And that wouldn't necessarily be karmic vision. But I think your unconscious illusions could act out in a dream. But again, even if it is karmic dream, the nice thing about dreams is sometimes your dream is showing you some of your unconscious karmic activity. What? No, it couldn't be non-intentional. The dream could be showing, intentional or non-intentional. It could be revealing to you some of the workings of your karma, which you usually don't see. It could be telling you something, actually driving you, which you haven't recognized. Exactly.

[04:15]

It very much helps you start with dreams, very helpful in learning about your karma. But not everything that's revealed in a dream is karma. Some of what's revealed in a dream is telling you something that you want. Wanting something is not karma. Karma is you want something and your mind climbs towards getting it, acting on that desire. Desire isn't the same as karma. But sometimes you have a desire and the dream shows it to you, which is something very helpful. The dreams can show you about karma and they can show you about other ingredients in your consciousness which you're having trouble paying attention to. But I think it is possible to do karma with a drink. But it's also possible, and I say about dreams, it's also possible to meditate on the karma that you ordinarily don't meditate on. Sometimes the karma you're meditating on is symbolic.

[05:16]

Like you have a dream, you're killing somebody, but killing is not really that you want to kill somebody. It's telling you something else about yourself. But sometimes in the dream, you find out that you do want to kill somebody. You haven't been able to commit it committed in your daily life. Sometimes it does show you your karma, but sometimes if you use karma as a symbol for something else, it's not karma. Sometimes it tells you things you want, it tells you things you're afraid of. You know, dreams are great, because there you are, what are you doing? You're sitting there watching, right? You're not actually acting upon this stuff, you're studying. So dreams are part of right view. When you start seeing karma in the dream, And we really see karma rather than a symptom. Okay, so let's start to... What time do you want to start after dinner?

[06:21]

7.30? Okay. And then we'll talk about... We'll get into the fruits of karma and the fruits of karma. But they have to bring up the big ugly reaper again. That's a big one. The thousand starts at 515. It's a 35 minute period. The next item here on this sheet is that it actually produces proof or result or retribution, either in this life or in future life.

[07:27]

So a basic debate, perhaps the most basic principle of this point here is that virtuous actions, virtuous karma lead to good results and non-virtuous actions lead to bad results. Or action has the ability to produce results corresponding to the ethical quality of the action. And the law connecting action to results is that

[08:37]

Awesome actions, unawesome actions, unawesome actions, rape and suffering, and wholesome actions. That's the basic principle of the connection between action and resolve. And let's see. The ship is not a deterministic one.

[09:46]

The situation is not complicated. Isn't one sense happiness based on delusion? Yes. Right. Expensive. Yeah. It could. All right. And, yes? Yeah. That's good. Um.

[11:00]

Yes, could be, because I'm thinking that there happens to be such a version. But, um, yes, they might see that they're happening based on the film. That's very good. I understand. So, one way to say this is that given the person's level of understanding, what that person considers to be confidence is connected to what that person considers to be virtues.

[12:25]

Or you might say, virtues is what leads to happiness. That person, that level of understanding of happiness. Or that person, at that level of understanding of virtues, that leads to what is the thing at that time. You said if they were examined more deeply, they might find a that that happiness, and also that virtue, that understanding of virtue, is based on that virtue. You understand? And that also can actually bother getting happy. There is at the same time some subtle, for example, it may have a nice home, good health, and health factor, a job, good reputation.

[13:35]

They might sense that some people were actually want to rob. Or some people are jealous of you. Or some people want their job. Or some people hate them for past actions. Or that any moment their children might get sick. So then that person might die. And their anxiety might be based On their understanding, the ludicrous anxiety might be based, or it is based, on their sense of independence from the proctomolecule. If you follow three of those sense of independence, you'll probably be getting suffered, lifted, and bagged by a sense of anxiety.

[14:40]

A sense of anxiety can drive and become drug addicts. It falls, even though that pain was just like fun. And after it, the pain could go worse, and I think it makes you work harder, or get more education. They've already got the education for all of you, right? And they're getting all the results that they were expecting of you. And if you're still bothered, So now, getting richer is not going to take all of them in bad. But we'll try to get richer, and those who still can't have it, we'll put the actions of the man back, and then we'll get more anxious when we get richer. That's more like a good job. As I said, we know we've moved into a security world. We have lots of guards and so on, so we might feel somewhat more at ease. But still, having guards all over your house, you'll feel some anxiety. So we want you to definitely get rid of that anxiety.

[15:50]

Before you get busier, move faster so that you don't have a chance to lose it. Is something new? No. No? Well, make more bombs. Get more security. That's right. That's why it's not helping to get rid of it. However, get-through is better than back-end, because when you're through with it, you not only get the Stoltenfeld, you get the somewhat beneficial material of that. As I said, get some clarity of mind so that you have a chance of seeing what's most subtle in that. And perhaps you could do it here. that this subtle anxiety is a pervasive phenomenon in obedience.

[16:51]

And that there is an ambition for it, and there is a good solution to that condition. And if you study karma, it helps you to get that condition and address the more fundamental problem, the religion, which is at the source of all time, of whatever happened. But still, within the world of karma, there's something about virtuous actions which are connected to the normal, the relative, human happiness. And understand that, understand what the wholesome and the unwholesome are, and understand the primary types of placing in a place.

[17:54]

It's valuable. And, you know, the roots of the Holcim here, Holcim, that, I understand, is the beginning of your people path. I want to tell you that [...]

[19:15]

Yes. And, um, even if you are put into karma, If you're hooked into the motion, the motion of the face, let's go to the front of the back. To the front of the back side, you get your way in the center. Let's take a quick look at the column block. Again, you've got the long column and the list. Still, delusion is not a possible thing to actually see.

[20:26]

What's going on? What's going on? What's going on? Thank you, God. Yes, that we get. And... Oh, I know.

[22:11]

We need to study anxiety and see how it happens. Someone said to me on this thing, what about Louis Pasteur? He wanted to like, there was some kind of disease. Was he kind of like that, that he wanted to bring disease? And so, It's okay to want to get rid of disease. It's okay to want to get rid of anxiety, too. But how did he get rid of the disease? He didn't actually get rid of the disease. What he did was, he studied the disease. He found out the conditions of the disease. He found out organisms that interact with the human being.

[23:12]

He studied the human being. When he was studying his organisms, and you saw how they behaved, and you looked and saw how they behaved, you didn't say, I don't think you said, I wish these other people weren't behaving like this. Because if you're watching something functionally and you wish you wasn't behaving like that, that interferes with your seeing how it's behaving. You watch yourself or watch other people and you say, I wish I wasn't behaving this way. That might distract you from noticing the subtleties of how they're behaving. So I don't know exactly, but I think that those at Louis Pasteur or something like that, watched people with microbes, saw how they worked, and didn't spend much time wishing that they weren't functioning the way they were functioning. He wanted to know how they were functioning. There was some curiosity. He was curious about how they wanted to function. Of course, he wanted to cure people, the disease they were causing, but he also wanted to understand the equipment. And a lot of people would like

[24:14]

certain microbes to stop causing people sickness, but they aren't interested in the microbes, so they just sit there and wish that the microbes weren't doing what they're doing, or wishing that people weren't sick, which is fine, but the difference between them and him is that he actually just found out how they work. Because he found out how they work, he could find a way out to get rid of them. He didn't get rid of those things. They're still around. He found a way interact with them so that people wouldn't get sick. It's the same way with your karma. It isn't that you're gonna get rid of your karma, exactly, but destroy it. If you understand how it works, you'll see a way of relaying it to accept the best parts of problems in the world. The same with delusions and the same with anxiety. Understand it. Anxiety, delusion, karma. Find a way to work with it. Set such a time card.

[25:18]

Let's say we're going to look at the end of it. Well, maybe so. After a while, I think that's it. Four. Five. Folsom Parma, part of Folsom Parma is, when he has said, give you the relaxation, another way to put it, one of the results of Folsom Parma is leisure. So some people get imprisoned and they get leisure. So there's something Folsom about being in prison, you know, like leisure. Well, some people in prison don't have any leisure. They're constantly getting harassed by other prisoners, and they have their TV on all the time, getting harassed by the guards, and so on and so forth. But some prisoners have leisure, and leisure is a result of, we would say, a false environment. Wherever you are, the leisure to have the chance to look at what you're doing, to be curious about something,

[26:28]

rather than just sort of surviving the next minute, to be able to be curious and to study how things work. In this particular case, I'm curious about how your mind works, how your body works, how your voice works, how karma works, how karma works, how delusion works, how anxiety works. Do you understand? And if your problem's really bad, you get situations where you're living in such a way that you don't have time to study. But if you do really non-virtuous deeds in some system, you wind up getting beaten up all the time, and you might not be able to study to get beat up all the time. On the other hand, some very grand traditional practitioners do get beat up all the time, and it's kind of a challenge to their practice.

[27:32]

Joseph Smith, I hope. But he was quite a person. But he had quite a few, quite a few opportunities prior to that to study, study, study, study. So if he had a chance to study, study, study. Karma [...] And what might I apply it to?

[28:58]

Yes. It's not exactly a poet, it's just that I don't know, I don't know of karma, referring to non-living. But it may, well, that I have evidence that karma functions in non-living. The Buddha didn't talk about such a face of non-living karma. The Buddha was primarily concentrating on humans, about liberating humans. And I think the idea was to liberate humans. Humans then, liberating humans can help other kinds of living beings too.

[29:58]

They can help animals and plants once they're liberated. But the Buddha's teaching was verbal. another directed as human, a human, it would have kind of said, it looks like the Buddha was kind of suggesting that it was only humans that could become Buddhas. And some of you might say, only humans needed Buddhas. Other animals definitely said needed. But once you're a Buddha, you're beneficial to other animals. They don't seem to have the problem of Other animals don't seem quite as deceptive. He was what? We are not having to look out.

[31:00]

I think the next thing that we need to do is do that. We've got to [...] do that. There are, Bodhi did talk about other forms of existence, non-venom forms of existence. What about reality? No, truthfully, okay, so I guess, like only in experience, this is one. YES. RIGHT. STARTING AT THAT POINT?

[32:10]

YEAH, I WOULD SAY WE STARTED. RIGHT. I WOULD SAY IT COULD BE NOT BEFORE, LIKE... On this planet, I would say that as before humans were able to know things objectively, there was a time when there were more than any animals on the planet that knew things objectively, and therefore there would be no sense of self as separate from what it would be. Yeah. I think it would be a kind of activity. It wouldn't be the type of karma we're going through here, which is a karma which is based on a particular type of delusion, which is a perception of the beings. It wouldn't be that type of karma. It would be a different kind of action.

[33:12]

It could be evolutionary also. I think it was. But it didn't require the kind of insight that produced the kind of Buddha that we had in this inn. But I think it might be possible to have a Buddha for a previous level of evolution. But they may have to have a Buddha for that level of evolution, too. That literary being not to have something that had been But in this particular cycle, we have a Buddha for humans who have this idea of self, and for the karmic base, then the idea of self. And the teaching of Buddhism for this particular cycle is addressed particularly to people who have hung up on the idea of self.

[34:14]

And that's the key issue in defining human suffering. It's a key condition for human suffering. It's a key condition for human suffering. And it is the... It is the locus of generating carbon. It is the locus of generating rebirth. And it is the site of . Yes? When it breaks back, more than . Yes. And Dan's question at the beginning is, how can it be that we teach that the self can be tempted?

[35:32]

That it can be a place where the action is accomplished, it's a place where the executioner is helping to handle it. And that's a problem for Buddhism. And that's a part of which we're hopefully able to address, how that can happen. How does something that doesn't really exist, how do you take it and eat it and regenerate it and receive it? This is important. And it's also important in terms of ourselves. It's important to us. We're suffering. We're anxious. According to us, what we do in response to ourselves, we don't do.

[36:38]

Well, the practice is to say it of what we do and then say it. You see? What do you mean? The risk that everyone else is in, to be honest with you, is just this. That's very common. You get victimized, you get defeated. That way, it can't be easy. Fearless, you get. But they don't have the right to give them power. There's people over there.

[37:57]

Okay. You can register now. There's going to be a lot of friends. The entire universe. Exalt the ground. Exalt the ground. Exalt the ground.

[39:00]

Exalt the ground. Just that your... just that the tune is there is the reason why you... Yeah, we call it a universe. Huh? Yeah, we call it a universe. Yeah, that we call it a universe. That since we call it a universe, we have some universe. If we didn't call it a universe, we don't know what we'd be doing. What? It's something that we call God. God? I think you just said the thing we call rocks. Are you saying that the substance, think of the substance there, and then you come along and call it a rock?

[40:09]

Right, and also you had this idea that there's something there, and then you come along and call it a rock. But that's, that's your idea. So you have this world where there's, there's things there that you don't want to know. So that's, that's a world, right? That's not what we think. It's a world where we come, where you come along. And that's the way we think. That's the world that we think is there. The world we think is there just happens to be, lo and behold, the one that we think is there. We don't think there's another world aside from the one we think there is, right? Yeah, right? And the one we think in there just happens to be the one you think is there now, and you used to think it was a different one. At that time, you thought that was the actual one. Remember? Remember the one you used to think was there? Remember that one?

[41:10]

You thought that one was it, right? And now you think there's another one, And now you think there's something. And later, and so on. And this seems to be, and what seems to be, what I think is that there's a story that it's been that way for a while. I think that. Now, do I believe that? If I believe it, then that's my world. that's really my world if I think it's been that way for a while. Some other people think it hasn't been that way for a while. And people used to think that the world they thought of wasn't the world. But I never heard of that one. And you? I never heard of one like that. But somebody could make up that quote. Jorge Flores could make up the word. All the people in the world thought that the world that they thought of was not really the world. But I never, I never heard it before.

[42:15]

Okay. For a while ago, they were talking about a square. Square, a flat, and now it would be very simple. All cover. What? All cover. I think that must be Exalted Creeper. Good result of the landing, thank you. What do you think? I'm so glad we landed in London. We agree. From the water. From the water. From the rock. Well, it's not something from the rocks. It's from the leaf of the rock. What kind of person feels unfreeze?

[43:26]

What kind of person feels unfreeze? [...] I'm nothing. Please don't worry about it. But if one of them's in your house, you know, you have nothing. Okay. Do you have a few thoughts? No. No thoughts? Well, usually people have problems at one point or another.

[44:32]

But people who don't have problems don't apply to that. Rocks, if they're going along, rocks and people, if they're going along with the way we expect them to be walking, do not get anxious. But our mind is actually somewhat disturbed by everything. If you think the rock's not you, you're disturbed by the rock. It causes you anxiety and uneasiness. If you think you're the same as the rock, you're disturbed by the rock. Any relationship you have with duality disturbs you. You may not notice that rocks bother you just by their duality. You may not notice the trees and stop sign bothering me, you end up receiving a separate depose.

[45:38]

And it's hard to know how things bother you unless you calm down quite a bit, get to a place where you can feel the disturbance with a slight bit of external torture. And that externality, that anxiety, is basically the genetrix of our sense that something's wrong. And then if we have a self, we can do something to fix it. It may be very subtle and very slight at first, but you can build major maneuvers to fix that. How it is that duality is actually kind of not making us really feel okay about life.

[46:43]

That until you're fairly subtle, you may not know. that you're unsettled by the slightest bit of duality. If you're tremendously upset, you think that you're upset about oftentimes the top level of your upset. If you're less upset than that, you might feel somewhat relieved. If you're less upset than that, you might feel more relieved. If you sit at that level for a while, you may notice something underneath. If you address that, instead of with that, you may address something with the left, and so on. So I propose him that the slightest bit of dualism is annoying and inviolable. You're not completely settled until you're free of that. In an optimistic sense, human evolution at this point is driving

[47:45]

to settle that problem. And some of us have tried hard to settle that problem. Some of us are driving hard to settle that problem, and we have no idea we're driving to settle that problem. We think we're trying to win a car race, or we think we're trying to become president of the United States, or we think we're trying to become a drug lord, or we think we're trying to become the smartest professor, or we think we're trying to get control of our kids. We don't notice that actually we're being driven by this fundamental desire to overcome duality. But all of us, all of us humans are driving for this. And we will not rest until we suffer. We will always be driven to suffer.

[48:47]

I say. Karma is a mistake we make in the process of trying to deal with this, So we have to deal with that mistake in order to bring ourselves back to address the fundamental problem. Time is a gross diversion from the actual work we need to do. But almost all of us are involved in this gross diversion, which has consequences. And the consequences provoke us to think that we have to deal with the consequences with more karma. And the more we think that these consequences require more karma, the more the consequences tempt us to think that we have to do more karma to deal with the consequences. If there's a little karma, if you do a little karma,

[49:51]

When you have a little consequence, you might think, well, I'm not sure if I need to do something about it. Maybe I don't. Maybe I do. If you don't, fine. Then you've got a consequence that's hard to deal with. But you're not going to act on karma. There you are. What? What? What? Pain. Anger. What? Something's off. Something's off. You're not slipping into, I'm going to do something about it. You're just sitting there kind of like paralyzed, you know, with the awareness that you've got a problem. Kind of implicate, not palpate. Just kind of like, I've got a problem, I've got a problem, I've got a problem, I've got a problem. How long can you be patient with the problem? Well, maybe I can study it. That would be something I could do.

[50:55]

You know what? That would be something I could do. How about just stepping? It doesn't make sense to study, like, fix it. Maybe the study might set you free. In the meantime, none of you are not going to do it. But then you get bored. can't stand to be there with it, so you act. Then when you act, you get a result. Now this result won't be so easy to say, well, gosh, what? This is going to be like, that last one actually was kind of like, you know, actually I could have just sat there and watched it, but this thing, I've got to act on this one. I mean, The last one I accepted for a long time before I realized, before I thought I needed to act. And now that I've acted, I realize I really didn't have to act. But now I see this one.

[51:56]

Because I did act in the last one, now I have to act in this one. It's like gambling, right? You go to Las Vegas, you go to Green Heights, look at these people gambling. They look kind of silly. You don't have to gamble. You think, well, maybe I will get a little dollar. And you lose it. Well before I didn't have to gamble, but now I have to get my dollars back. What do you think the more you play that game, the deeper it goes? The more you play the game, the more entrenched you get. Right. And the more you think you have to play the game. Yeah. At some point, however, you might say, okay, I've noticed the more I play it, the more I think I have to play it. So I'm going to keep, I'll probably keep thinking that I have to play it, but maybe my thought that I have to play it is just part of the system. Maybe I don't. Even though I really feel like I have to, but I do notice that I think more, I more and more think I have to.

[53:03]

I notice that tendency. Every time I fall for that, I'm even more convinced that I have it. Maybe this is not going to work out, so maybe I should actually change my technique and just be like I was back when I almost didn't think I had it. Now, when you start turning it around and things start calming down, then you get to a place before you start to realize that that little thing, that little bug there pushing you into like something's wrong and do something about it, that little bug is actually, has to be settled. And that you cannot stand that indefinitely. You have to work at it. You have to confront it, otherwise you're going to flip into karma. It's going to take you farther away from it and postpone the time of dealing with it longer. You always come back to it. So you have to work there. We run away from it, get in all kinds of trouble, and finally we're like, oh, okay, we come back guilty.

[54:04]

It's so subtle and so difficult. That's true. Now I've got this. Gradually we'll do it back. So we go through this over and over. So now that we're getting fairly close to the problem, now is the time to gradually not run away from it. This time, Go down there and find a way to stay with it. And for now, if you've got any karma going on still, find a way to continuously study karma. And then if you can do that, continuous system of delusion, basically. So we gradually continue to study the non-duality of the basic delusion in 3-day delusion. And just gradually plan and evaluate some of the difficulties of development. And that's all.

[55:07]

Uh-huh. So what action do you propose? What action do you think we should do? You know, I don't know. I think about you. No, but I mean, excuse me, what action do you think we should do? Tell me where to do it, and then you can go do it. What is it that you want to do? Are you writing letters? I don't know.

[56:14]

Well, if you think that's the right thing for you to do, why don't you do it? I've kind of messed with that. Thank you, sir. I know you do. Well, I am. See, I'm studying. You're studying. I don't know. I've got to keep going. Just a second. Do you think you should... Then how are you going to do it? Are you going to do it like you should do it? I don't know how much I should do it. How much do you think you should do it? Well, where do I think I should study? No, no, no, no. I'm not talking about that. You said you need to do something. Then if you think you should do something, then... I would like you to tell me what you think you should do, and then tell me what you think you should do. And then after that's settled, then you will do what you said, right?

[57:17]

Or you will fail at what you think you should do. Alright? So, are you going to follow through on this? And tell me what you think you should do, and what you think you should do. You said you think you had to do something. I asked you what you think you have to do. And then if you tell me what you think you have to do, then I would ask you if you can do. Well, I think the first thing I have to do is... What? What? He's specific. Just to say generally, just to say generally, I have a problem with this thing generally.

[58:19]

You know I have a problem with him generally? I just want, it seems like I don't know what you're talking about. You say, I've got to do something. You want to say what it is. Most people. Are you still involved in karma? Are you involved in karma? The question is, is it wholesome or unwholesome?

[59:28]

If something needs to be done, if you see something needs to be done, and it's unwholesome enough to do it, like it's unwholesome before we look into it, or it's unwholesome before we look into it, that's the question. If you see something that needs to be done. Is that it? This is part of what's involved in navigating karma, is to observe what you're doing and what type you're doing. My question to you is, are you going to do that? Are you going to look at what you're doing and see what you're up to? You said you disagreed. You said we have to do something.

[60:43]

But the point is that most of us are doing things all day long. So to say that you disagreed, you think we have to do something. I'm not saying we don't have to do something. I'm not saying we don't have to do something. I'm not saying we do have to do something. This retreat is not about... The name of this retreat is, you have to do something. That's the name of this retreat. The name of this retreat is, what are you doing? What are you doing? Are you aware of what you're doing? That's the name of this retreat. Do you know what you're doing? Are you studying what you're doing? And if you say yes, then I can help you. What are you doing? Get help. And then I can ask, is that wholesome? You can tell me, maybe. And if you say you don't know, then I can say, well, please find out whether it's wholesome. And if it's unwholesome, then how come? If you're not doing something that's beneficial, how come?

[61:49]

But do you want to? And so on. I'd like you to find out what you're doing. So, if you steer me saying that I'm telling you not to do anything, You misunderstand? I'm not telling you what to do or what to do. I'm asking you, what are you doing? Now, if you disagree with that, no. I'm not telling you what to do. I'm asking you, what do you do? And if you think you need to do something helpful, then I would say, well, what are you doing? And you can tell me. But it's hard to tell me what you're doing. It's hard to tell me what you're doing because it's hard for you to see what you're doing because it's hard to look at what you're doing. And even if you look, it's hard to see. It's hard to see if it falls in the water. Isn't it hard? It's hard. It's hard to do it a little, and it's harder to do it a lot.

[62:59]

I'm asking you, I'm suggesting to consider that it's time to do it a lot. It's time to do it so much that you'll be able to see the source of it. And then, time to look at the source of the karma a lot so that you can become free of the source of karma. And then, there won't be any more karma. And you'll have, actually, karma. In the meantime, until you understand that, you will continue to do karma. All of us will continue to do karma, I say, you will all continue to do karma until we understand that karma is an illusion based on delusion. In the meantime, again, I'm not telling you what to do, I'm just saying, I'm just saying, I'm proposing to you, I'm not telling you what to do, I'm just saying, If you do wholesome karma, it will be easier for you to study karma. If you do unwholesome karma, it will be harder for you to study karma.

[64:03]

I am saying I think it's good for you to study karma. I am saying that. I'm not exactly telling you to study karma. I'm just saying this week is a course on studying karma. This course is about karma and studying karma. That's what I'm here to talk about and how to do that. And I offered the class because I think it's really important to study karma. You know, I don't really think it's important to do karma. And I don't think it's really important to be alive, either. I just think we are alive. We should take care of it. I think we are human. We should take care of it. I think we do do karma. I think we should take care of it. The reason why I think so is because I think it would be great if we all woke up and were happy. So I'm not telling you what to do. I'm telling you that I think it would be good to watch what you did and understand it. No matter what I tell you to do, you won't do it anyway, so I'd like to waste more time.

[65:10]

But maybe if I encourage you to watch what you do, you could do that. That's better. You get to decide all the things you do, And you also get to decide whether you watch yourself. And I just get some credit for encouraging you to do that. But still, I come for you to consider whether you actually would like to start and maybe commit yourself to awareness of what you're doing. Try to develop that awareness and be consistent until you understand. And also, I guess I'd like anybody who has the view that you can be happy and enlightenment-free, a lot studying what you're going to do can become a case for that.

[66:16]

But I don't see it. So I think you have to look at this stuff to be free. Otherwise, I think this actually dominates and it changes us. That's what I think. That's why I tied the glass the way I did, because that way people can get, now that they're gone, they're caring about that kind of stuff. You have, haven't you? It's bad? You had a question? Can you answer it? Oh. Get there. Get there. He was glad to understand how he missed it.

[67:24]

He didn't even care. That's just the way it is. That was what happened. I don't think it's not right to do that. It's hard to tell. Is fairness related to justice? Well, I think that what we're dealing with here about studying karma, I think, is the way to realize justice.

[68:31]

And so rather than... I would say justice is... For me, justice is what's happening. The way it's actually happening. That's what I would call justice. For me, justice is the way things are actually happening. How would I communicate to you? Do I have you ready? Do we have somebody here who fell off like that? Sorry, I didn't have to show them in person to see how I would try to communicate that. First of all, would that person be asking me for justice? Well, as I'm saying, it's a hyper-variable situation. If you've got this person, we're asking you for justice. Is that what they're doing?

[69:38]

They're trying to understand. Are you? Tell me more about the story. Tell me more of the story. I know, but tell me more of the story. First of all, you've got the first people coming to talk to you, right? So they're asking you questions. Okay, so you lost your car in the daycare center. What's your question? Okay, now I would say, do you really want me to answer your question?

[70:41]

Okay. You really want to hear my answer? Really? Okay, number one, I don't answer a lot of questions. Do you want to talk to me? Okay, now ask me the question without a doubt. I do. Pardon? Okay. I wasn't there. How can you ask me? So I don't know how it happened. Okay. You want to tell me how it happened? So, if you don't know how it happened, I don't know what happened, then where are we going to go with this? Well, we're doing pretty well.

[72:06]

I mean, I can imagine if parents said, I don't know how it happened. I can imagine them saying, uh-huh. And, yes? I wonder if that's a problem. I don't know. Uh-huh. I understand. Right, so it's not, it may be that actually what you're saying is abuse, but it's not clear to me at the time. That people's parents, not just athletes, that I know, can speak and say, no, this is a wildfire. I want to know your reality of that. How that abuse can affect yourself. What would be the risk of having death or something?

[73:18]

Would that help me? I don't know, but would it help? Would that, huh? No, that doesn't seem to work. I think so. Right, but what would help? I mean, studying this, I think studying this would be good. Pardon? Yeah. So, and that might help them study their sorrow. This is not about fairness yet. This is about their suffering, their sorrow, that they have lost, that they don't like that they lost their child. That's what we've got so far, right?

[74:20]

They're not in the fairness yet. They're in the goodness. But I don't particularly think they're getting into that. So, I don't, it might, but I don't see it. And when I got to the airport, what should it have been? And then the fall of Iraq. They were on the connection. They were in this fall of the United States. And an hour, an hour and a half, he was in town. And he had people there. People standing in line were very upset. And probably half the people in the line were very vocal about it.

[75:25]

The people standing behind the counter, it's time to figure out how to make the connections for the volunteer government. So if I work my way through the line, I want to ask you, what's fair? What's balanced? What can you say that helps you? And I actually, I do know, I guess we're very close in one way, but we're amazed at how hopeful and how, what's going to be a kind people were told during that year with the event. And, um, I wanted the same thing, and I met a couple of them. You wondered what thing? The same thing. What was it? How the, how they helped me with my finding out. It didn't need me to say, well, listen, if you look at it very closely, you can see that this is it. And that, in certain sense, the lies came out as well. They didn't want to hear anything like that.

[76:28]

They were having trouble trying to figure out how to get through that. Right. But what am I saying is the helpful thing to do in a situation like that? What am I saying? What am I saying to do in a situation like that? What? What? What? During this workshop, what am I saying to do in the line? Okay. Study karma. Of course, that involves, also involves feeling your pain. But I'm talking about more than feeling your pain, folks. That's, of course, you have to do that because your consciousness has pain in it. If you're not, if you won't pay attention to your pain, you're not going to be able to see your karma. So you study your pain. when you study your karma. That's what you can do in the line when you're waiting in line and there's people that are yelling.

[77:31]

That's how you can do that. I don't know what it'll do, but that's your job. Their job is to be behind the counter and hopefully they're studying their karma while they're doing their job. Your job is to be in the line. That's your job. Unless you get out of the line. Then your job is to be out of the line. But if you're in the line, you are or you are not doing karma of being in the line. If somebody's coming to see me, I am or I am not doing the karma of talking to them. What are they doing? Are they doing their job of meditating on their karma of being parents who lost a child and doing whatever they're doing? Are they? Huh? Yeah, probably not. And in cases like that, again, you see, cases like that, in those cases, we think, the situation is so bad, I don't have to practice.

[78:49]

That's what I said. Because you're not overwhelmed, you think, Since I've been overwhelmed, now I shouldn't practice. I should only practice when I don't have to. But now, when I'm on the verge of committing mayhem, now I should not practice because the situation's so bad now, I should go out and find somebody to blame for my child's death, or somebody to blame for this storm. It's gotten bad enough, so forget about that. Isn't that what happens? That's the way karma works. When you do karma, then you get results, and the results are painful and disorienting. And then you think, I'm not overwhelmed, so I don't have to practice. But I'll do something about it. I'll punch this person in front of me in the wine who's screaming at those poor workers back there, or I'll punch the workers. I'm going to find some suffering.

[79:51]

Well, not just add to the suffering. I'm going to do something about it, and I'm going to fix it, and I'm going to take revenge or whatever on the situation. It's a cop-out. The whole thing is based on cop-out. The fundamental thing is cop-out. What do we cop-out on? Well, yeah, we cop out on not practicing. We fundamentally cop out on what's happening. And when we don't need to practice, well, then we don't need much of an excuse not to practice because it doesn't matter much. And then when we don't practice, when it isn't necessary, then we get into situations where we're like, being overwhelmed, and then, of course, we can't practice. So when things aren't so bad, we don't have to. And so then we don't. So then things get really bad, so then we can't. So basically, we never have to because things either aren't bad enough to practice or too bad to practice.

[80:57]

They're never just right. They're never just right, including right now. Right now is not a good time to practice. because things aren't that bad, or for some people they are that bad. Either it's too bad, this workshop's too overwhelmingly bad, and you can't practice. Or it hasn't got bad enough, so you can wait until it gets worse. Or somebody else is doing so bad that it's more potent for us to be loving and kind to that person. Right. So what can I do for that person as opposed to what I can do... So I'll do some karma for that person, and later I'll practice. Rather than I'll do some karma for that person, which is, of course, I'll do karma no matter what, but I'll watch myself while I do karma. But I can't watch myself while I do karma because that's too luxurious. And thinking that is a result of bad karma. We have plenty of bad karma, so we have plenty of bad karma stored up, which we can use at any time we want to tell ourselves, you know, practice it.

[82:02]

So because of bad karma, we say, I'm too busy practicing. a situation too hectic, too many people are suffering, I need a practice, so I can't practice, rather than people needing to practice, and I need to practice. And that's always the case. And I'm doing a hard time doing my job, and at least I'm not confused about the fact that I should always be practicing. No matter what's happening, I'm not confused about that. I just sometimes forget That's clear. There's no situation that's not worthy of practice. And all day long, I've got to be responsible for myself wherever I am. And does that help other people? I don't know. But if I don't do that, I will definitely harm other people. Definitely harm them, and also set a bad example, which is the worst trouble. Whether I'll be able to help them or not,

[83:04]

It's not clear. If I were to become enlightened, I would definitely do it. But, you know, we don't know how long it's going to take. And people come at me, or come at you, with all kinds of stuff. They want justice. They want freedom. They want money. They want fame. They want recognition. They want all this stuff. What's your job? Watch what you're doing. I think you skipped a step.

[84:16]

That's why. You talked about what it's going to do for other people before you talked about what it's going to do for you. Because what it does for you is that you and I are not just unhelpful, we're actually negative influences in the world, you know, we ought to take care of ourselves. We do take care of ourselves, we protect other people and ourselves from ourselves. Let's also use another example. Don't overlook the fact that your behavior, unattended, is creating problems. Double help or double kindness. If I don't meditate, what am I doing? I just don't meditate.

[85:16]

And we have very little encouragement to pay attention to ourselves in this way of spending. Very little encouragement to pay attention to ourselves. I never heard of it myself, all the way through school. Did you ever hear? I never heard anything about this. Grade school, high school, college, I never heard anything about this. All this stuff I got taught, they didn't tell me, but now it seems to me the most important thing. Okay. Okay. Yeah. Are they cultured? Because there are other upbringings where they aren't taught this. Any part there? I don't want to say it wasn't a drug, but it was a drug.

[86:26]

You've got something to say with it. A Buddhist society? A Buddhist society? I don't know about Buddhist societies. That was virtually a Buddhist society. I took points from history. Maybe it was. I don't know. Maybe there was. But all I know is that right now, it's really hard for us to do this. Isn't it? Are we having a hard time doing this? So if there were societies where people would talk and do it, I'm just saying we're having a hard time doing it. And the reason why we're having a hard time doing it is because we have very good practices. So we're kind of, even though we're middle-aged, we saw him. Except the child walked in.

[87:32]

Oh. And Dana were beginners at meditating on karma. They weren't childers. We haven't had that many thousand hours of meditation of that kind. But we have had many thousand of our healing karmic fairly unattended by reflection as to how it was karmic, what kind of karmic it was, what the results were, and the result of continuous meditation. Yes, I guess so. Was it handed to you, sir? Well, you know, I think, I think your statement that you're a little tired is a good indication.

[89:12]

Maybe we'll do that from 9 to 9.30. Wait for five minutes. Rest for five minutes. Just kidding. Just kidding. What I meant to say. I meant to say of 9.30 to 10. Okay. Do you think it works? The schedule is good to have to start with meditation? Or would it be better to start with discussion and then have meditation and then discussion? Good the way we're doing it? Yeah. So let's start with meditation. Okay. And tomorrow, I will address the equipment and also to get into that. A very difficult topic of all the effects.

[90:18]

Yeah. Well, this is just the first day. It seems like... Huh? Yeah, things are moving here. So our congratulations to you on making this thing... You know, it's happening. Something's happening. I hope you get a good night's rest and that tomorrow you'll be able to be awake every day. Thank you very much. We are in tension and we need to get rid of this reality that we need to have one of these reality of the truth and we are part of the reality of this world and we need to get rid of this reality that we need to have one of these reality of the truth and we need to get rid of this reality of the truth and we need to get rid of this reality

[91:48]

Thank you very much.

[91:51]

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