United is a country of the future. It's a lot more. It's a team for an anatomical. We've been invited to have it, and you're getting to know us. I should be an extracurricular. We've been invited to have it. [...] invite them to before he's away. Well, I want you to talk about a practice that we can do, not that we can do it, but a practice that maybe has done it.

[01:20]

A practice that's practiced. Not by me, not by you. Not a practice that's exactly the same person. And then we practice that lives through everything. Practice that doesn't. And nothing disturbs. They have offended all of us, but they have let myself die. It's a nightmare, but we need to get home. We need to get back on it. Oftentimes people, I hear people talk about their practice and sometimes they say, all my practice is this and all my practice is that.

[02:29]

I can leave it for a little while but then I can lose it. It's unstable. When they're sitting in meditation or living that way, they find an item full of lots of busyness. When I hear about this, I think I'll complete the story, which I've told so many times. I thought that the union was sweeping the ground.

[03:41]

And Dawoud came up to the end. The owner of his brother, my brother, I hadn't done it for him. He came up to the end and said, I'll get very busy. In the end he said, you should know, brother, that there's somebody who's not present. And that dog would be said, oh, then there's two wounds, that's it. And in the end, raised his broom and said, which moon is this? .

[04:45]

So . comes up and says, Pretty busy, aren't you? And he said, we should know, brother, for it's somebody who's not busy. And Paolo says, oh, there's two moons. Busy one and not busy one. Busy one and not busy one. And then he raises his number and said, which move is this? Is this race in the room, is that the physical one or the not physical? So in our busy life, in our colluded life, sick in the ground,

[05:59]

picking up garbage or throwing garbage on the ground. Anyway, someone may say, we're busy. But something's not moving. Something's not busy. Some may say, oh, there's two worlds. Are there a busy world and a not busy world? Well, I raise my hand in my throat. Which world is that? I say these words to you. What world is that? Is that the busy or the unbusy? If you say it's the busy, well, that's just busy saying busy. If you say it's the unbusy, that's just busy saying it's unbusy. If you don't say anything, then what? Are these worlds of busyness and undusiness two different types out of two moons?

[07:02]

If so, which moon is this? Which moon is this? You can answer that question or not. Either way, I still have a question, which need is this? Is this the unbusy one? Or is this the busy one? Is this the one that gets knocked out of shape when I am born and when I die? Is this the one that comes and goes? Or is this the one that never moves? Again, you can answer that question that I still ask.

[08:12]

Nobody knows the answer. I think it's a good question. And I think it's good to remember that no matter how busy we get, that somebody is not busy at all. If you see the unbizzy one, that's not the unbizzy one. But also, is the unbizzy one something different than that? Not with it. You can't point at it, but you can't get with it. It's self-free, you can catch it. We have a study class, and we're studying some text by Dogate about the transmission of the teaching.

[09:32]

In one of these texts it says, only an awakened one can transmit the teaching to an awakened one. Never is the teaching transmitted except by an awakened one to an awakened one. Why doesn't it say, That teaching is only transmitted from a living being to a living being. Teaching is never transmitted except from a living being to a living being. Why do you say a living being? Why do you say a living being? Isn't that what you say? Thank you.

[10:42]

At home? First of all, let me thank you for the honor of being here. I didn't realize what I was waiting for. I thought this was like a study task. And then I turned over to . So I didn't know. I was going to sit here. That's a good point. When you were talking about these two moons, immediately a parallel came to my mind from our everyday experience. And it's our use of the word now.

[12:19]

We say, is this one word? Is this one word right now? When we say now, we mean the present moment. And it seems so simple. Well, now, that's now. It's a stretch of time. But then we looked at the time. And the typical image we have of time is a progression from past to the future, a line that leads from past into the future. And somewhere, there's this little stretch of that line, which is the present, between the past and the future. The future is not because it is not yet.

[13:23]

The past is not because it is no more. So is and now must be on this little stretch between. But nothing prevents us from cutting this little stretch in half, and half of it is not because it is no more, and half of it is not because it is not yet. So where is now? And then, well, everybody knows their mouths. This is just pear-splitting. Yes, but as long as it's a pear, you can spread it. And we find that now is not the time. So we know something that we experience now, very clearly. And it is not really in time, because time is that process in which The past is continuously even up to future with no realm. The is can only be now.

[14:27]

Not past, and it was, and not future very early. And is can only be now, and that now is really not in time. We experience it because somehow we sleep out of time. We are in and out of time. And those two, but the now that we know and the time that they know are quite different, and yet there are not two moons, and there are not two because we find the now only in time. But that had in the history pointed out there because Death is precisely that day when our time is up. It makes no sense to say after death. Because death is the definition that after which there is nothing. For me, any one of us, our death is that moment when time is up.

[15:35]

And when time is up, all that remains is now. Because I'll never watch a tie. That's probably nothing wonderful. The expression of the real here and now is where there's no possibility of any prudent. There's no movement. There's no movement.

[16:51]

There's no movement. But there's no fixity either. There's no movement. We have an expression, true calm, true stillness, It's like the moment of the hummingbird, and it seems to stand perfectly still because the rig is moving so fast, but it was getting the hummingbird, the nectar of the blossom. Yeah, or like a steady top, where it's not wobbling at all. It's steady very fast, but you can't see it move. But if you touch it, it flies off. It's more like if you take water, a cup of water, and you have some fairly strong sound waves.

[18:01]

If you have yellow or something, you set some strong mechanical waves of water on the surface of a cup of water will start making waves. And if you set up in another direction, some other waves, You can actually make the surface of the water stationary. But that stationary water, that smooth water, is composed of the balance of these forces. And if you touch the water with kin, the water will splash. It will fly up in air. And it will be different no matter. And where you take kin, it will splash. But it seems to be not moving, and yet it has tremendous energy. So it's still, but if you touch it, it responds very dynamically. And he has this passage about the still point.

[19:20]

Without the point, the still point, there would be no dance. And there's only the dance. Sometimes we say that not moving does all work for our practice. Not moving is really working. And we do many things in our practice. But really, if we have to do all the work for us, it's not moving. And the not moving that we're talking about is not a moving that I can do as you can do. It's the not moving that you already have. You know that one?

[20:28]

That's the one that's... That's the only dizzy one that's right there in his present life. Blood's circulating, you're breathing, you're thinking, all things are going on. that there's a not moving one there. It's really giving all the work here for you. And that makes it possible to dance. I would rather propose to you that we can't dance if we don't believe. We don't trust the not moving one. And I go, then you don't feel like it's a dance. It's kind of drudgery. Kind of like, again, can you imagine the water with the sound words of an idiot?

[21:29]

It's kind of like hard work, you know? The sound words are working hard and make those sound words split the weight in the surface. When water's still. You stick in it, just very easy. That tremendous explosion of water flying over the place, very easy. The stillness makes movement very easy. We had a whole set of these chairs. We started out with the busy one, with the one that's not busy. Now, at the time, still getting bad. And the other chairs were blurred in silence. We tend to think of them as opposites or as in a duality, in a dualistic sense.

[22:38]

But then we come to realize that if it is really to be a word, not just chatter or twittering or chit chat, it is simply the silence that comes to the word in whatever we say, not opposite to the word. If it isn't silence that has become word, it isn't any word. That's a word that doesn't break the silence. God expresses the silence. colloquial talk. We know very well the difference between breaking the silence and letting something come to the world, I think, into the language, or the difference between an exchange of words in the dialogue.

[23:48]

It's a different thing. Biologics is more than an exchange of roots. It's really basically an exchange of silence. We better not set two moves to join. But another two moves is that it's done. Well, I could say, you could say to me, you could say, you're all tied up. And I could say, you should know there's someone that's completely free. But I couldn't really be free if I wasn't tied up. We can't be free.

[24:56]

There's no freedom aside from bondage. You have to know that we need it. You know what it says at Berkshire and it changed itself? Who said that? Lovely. But also Dona says So birds fly very nicely, but They're stuck in the air. Their free flight was due to their bonding to the air. And I'm afraid why they're due to our bondage solution.

[26:01]

Mm-hmm. Mm-hmm. How many English you can read in general, okay? Is it the one which can read in general? Yeah, you can read in general. I live my life in grumbling rings would pull themselves over things. Alas, perhaps I won't believe that I will be attending. I'm circling around God, around the ancient tower. And I've circled for thousands and thousands of years. And I don't know yet if I fall back. a storm, or a great song.

[27:30]

I look my life in growing ladies, which pull themselves over the things. At last, perhaps, I won't complete. But I will be attempting. I'm circling around with God, around the HV Tower. And I circle for thousands of years. And I don't look now. Am I popping, a stoner, or a great song? But it's very beautiful in German. So even for those of you who don't know it in German, it's from Book of Hours. And I think it sounds nice enough to walk inside of it.

[28:32]

Ich lebe mein Leben in wachsenden Ringen, die sich um über die Dinge ziehen. Die werden wir letzten vielleicht nicht vollbringen, aber versuchen wir es um. Ich kreise um Gott und um den Urwald und Turren und ich kreise ja tausende lang. Und ich weiß noch nicht, bin ich ein Wolke, ein Turren oder ein großer Gesang? And in that same book of Bowers, which unfortunately has really never been, I think it has once been translated, but normally only parts of it. And in the last part, he has some very short passages about And it proved that our whole life is only the husk and the leaf around this seed that fit the downstairs, he says.

[29:54]

Everything depends on our living our life in such a way that we mature our death. You could say that we mature the now in the course of time. And then he speaks about the disappointment that so often they are not maturing, and they are not maturing. And she speaks of angel, flocks of angels, like migrating birds, the same kind of migrating birds through the orchards, and they find all the good Therefore, storm has come and shake them off.

[30:59]

But the task is to mature that death that was with us. The task is to live a life that really did not. to reinforce its death as a fruit, not just as something that happens to us. At every moment, there is this death present. Very much like the other moon. And to face that, this is what makes us remember that. This puts us together in that dismembered state in which we often find ourselves. To face that now, that death in every moment gives that seriousness and that weight to our life.

[32:06]

Not very blind to it. So thinking about death in that sense, there is always morbid or life denying, but on the contrary, it's exactly what makes it alive. That is something that ties in the spiritual traditions together. It's something that potentially uniting all humans, because if there's one thing that we are shared, they'll be able to die. I recently had, I guess maybe we know this, but I don't know.

[33:48]

The word . And the word means good news. And English . The English way of saying that is gospel. To make it an English word of gossip. And I was, by myself, I had some tendency, you know, as I studied Buddhism, to avoid words like God. an angel, things like that that seems kind of confusing. Recently I thought maybe it's OK to say that everything is an angel of emptiness.

[34:52]

All things are messengers of emptiness. All phenomena are hideous of emptiness. You could even call things evangelists of effectiveness. Everything that happens is bringing a good news that everything lacks in their existence. And as a matter of fact, the only things, it's only about things that that message has brought to us. So all things are produced. All things are evangelists. Or all things are gospels. But again, in the past, I've hesitated to bring these kinds of things up because Buddhists might be upset to use words like gospel and evangelists. But anyways, maybe it's like the story of Tom Cleary told last night, you know.

[36:01]

You go to the story, your wife said to the story, she said, get half a pound of flour and half a pound of salt. So you put your plate out there for the salt. And you say, not release the flour, but you don't want to mix the salt with flour. So you put the plate over. You don't want to mix the salt with flour. But if you try to separate them, you wind up with meat. So maybe if we try to separate Buddhism and Christianity from Judaism and Christianity and Buddhism, then it will wind up with dumping. Of course, they don't mind dumping something. They don't mind dumping everything, as we're so afraid, contamination, and confusion. But the problem is, if we avoid confusion, we die once.

[37:06]

Because that's where we swim. That's where our freedom is in the future. And if we tried to separate a fusion from the Enlightenment, then we would just . Anyway, that's what the ancestors said. There's a very brutal statement in our Latin chants about this. Not suffering confusion, nor division. That's very brutal. Canadian design, they go and chant. I don't think I heard this, actually, but I think I heard it from Saturday night. I don't think I heard it personally, but Suji Roshi, at one time, somebody was saying something disparaging about Christy Hammond, and I don't know of all the chain of comments, but he eventually said, well, before even being a good British, he must be a good Christian.

[38:25]

That's an actor that . So either he said it or . Again, I think for us to try to avoid the fact that we have Judeo Christian background is just that, just to It's just like the same to try to deny our roots. And even though now some of us are not Christians, whereas it's Christian, some of us are raised in Jews still. The Jews and Christians are very close to . Very close to . Maybe there's some Jews that don't have much to do with Christians, but there's no Christian to the other, and some do with Jews.

[39:31]

So we try to avoid that as such. It's really necessary for a time in a person's life to separate oneself very clearly from certain forms or studies. One can't study everything at the same time. So study one thing. And that's quite helpful. But then experience simply proves that when you go deeply enough into one tradition, whichever one it is, you come to the point where all the traditions hang together. And then you are somewhat free to use iso-terminology and imagery from another tradition. And you see only from the other side how they are closely connected.

[40:40]

And for instance, when you say that everything is in nature with nothing, That might startle and upset some Christians very much, or at least don't know what to do with it, but rightly understood. It's a beautiful expression, also, of something that all Christians should believe, because God is in some sense. God, it's not this thing or that thing or anything. God, it's no thing. And so if angels are messengers of God, then they are messengers of no thing. And that no thing is in everything. So it all works perfectly well. But it can't spring it on people. It's quite upsetting. Yeah. Sorry.

[41:41]

That's why it means noobs. You should think that something that's so good would now be noobs. Because even though we say it and a moment later the actions have been completely forgotten. The public thought back and it's new again. It has to be discolored in it. Thank you very much. Thank you.

[42:45]

I just want to apologize for my not to dress for the arcade. Put on the city tropes. I have had occasions like that before. One time in Hawaii, at one of those conference, I was invited to talk to some of the scholars there. And it was on the weekend that we were out on the beach. And then everybody was going into the water. And I didn't know what the statement was. I come out in my . And they say, as long as you can't for your talk. And I just heard a few of the overawing names of people who have always seen book patterns and book covers. I was standing there with no props, nothing.

[43:50]

Look, not just bathing trunks and under a palm. There's nothing in terms of... Well, I'm really sorry to you. What's your issue? Thank you. [...] Someday I want, you know, we have this, uh, on the first call, in one of our major call-on elections, called Requalimity, the first case is, the Buddha comes into the Maksha-Pho, he gets up on his seat, and Manjur Shibori Sasa gets to dabble, and says, clearly observe the teaching of the

[44:50]

I always wanted to get that luxury. I also always wanted to get luxury while I come in nature. It's still coming. I'm losing weight. Thank you.

[45:34]

@Transcribed_UNK
@Text_v005
@Score_70.48