Thank you. As I said last time, although it may be difficult to wholeheartedly concentrate on an argument without getting caught with some self-serving, gaining idea, it is also true that having a gaining idea and acting on it would be an important step in one's cultivation and realization of the practice with this brief of such gaining idea.

[01:50]

like in the story of his son who lost his way, he needed to practice a kind of being and idea way in order to develop a kind of agreement between himself and between whom he bothered into relationships so that he could be happy with a practice where he liked and a practice where he wasn't any longer in the game time. And also, it is, I want to say that it is possible to wholeheartedly concentrate on without a gamer. Again, easier for most people Oh, how did they contemplate on something?

[02:55]

Did they get something out of it? A lot of people were willing to bust loans for millions of dollars for football players. Especially the linemen now that they'll be tripled when they're old. punching themselves to do this, but they've lost three million years, so they're willing to do it. To do the work of practicing with no gaining idea is very difficult. Plus, you don't get any feedback. So who wants it? But anyway, the ancestors did it. They worked as hard as anybody in the practice without the motivation of the person being.

[04:06]

Somehow the dharma got to see the point of such a practice, so they practiced that way. Otherwise, if the next person is going to work, The Bhagavan I speak of is neither concentration nor not concentration practice. This Bhagavan does not prefer success over failure. does and does not prefer enlightenment over delusion. If we are enlightened, we sit still in the middle of enlightenment with no preference or attachment to it.

[05:14]

If we are deluded, we sit in the middle of delusion with no aversion with a dog. I prefer success over failure, but I'm not dog. There's something in me that doesn't prefer success over dog. I feel every now and then. Just think about my pop off my life that does not prefer success over failure. And there's some understanding that that part of me that does prefer success over failure is agony. The sort of thing died. The part of me that doesn't prefer success over failure is the diamond gate of opposing bliss.

[06:16]

I think it does on the back, on the back of the doctor, he's sitting. One of the guys is looking up and one of the guys, And I would add... You all know, enlightenment is enlightenment, right?

[07:41]

And delusion is delusion. And enlightenment is not something. Delusion is not enlightenment, really. You know, lighten moves like Saturday and it moves like Sunday. So what's the difference between the lighten and the illusion? The difference is that when you try to hold on to the lighten, it falls. When you try to push away the illusion, it works. Thothen doesn't grab enlightenment, so enlightenment doesn't fall.

[08:45]

Thothen doesn't push the Virgin away, so the Virgin doesn't flourish. Thothen's enlightenment, and the Virgin is forbidden, as usual. Thothen doesn't destroy enlightenment, or agripping her mouth, and the Virgin. Because it's totally useless. Dhammogated with Persian blessed and useless. However, you need the Dhammogated with Persian bliss for your permission. So, you know, if you want to walk through, fine. Don't even put a chip on that door. It's only just a door. The goal of Zazan practice is the enlightenment and liberation of all living beings.

[09:58]

Again, when I say Zazan practice, I mean Buddhist Zazan practice. You may have a Zazan practice which has some other goal, obviously, like your own personal liberation and liberation with your cousin. You can have that, but that's not, I mean, Buden Zazan practice is the liberation of everybody. Everybody, everything. You know, not just people. So that's the goal of Buden Zazan. But the goal is exactly the same as the practice. realization of this goal and realizing this goal and becomes free of self-concern, personal being, becoming free of personal being, self-concern, and realize the goal.

[11:04]

I think people had trouble with that one. It's about a goal. Huckin does it. Goal. I don't get any agon yet. If you have a wonderful goal like that, I don't think it's a game. You can agonize over that. You can have this fantastic goal. It's a wonderful goal, but the lightning and the liberation ball finishes. I don't think it's a game. turning on the green machine, having that aspiration, that goal. Zazen is great compassion. It has within it a goal. Because it is great compassion, Zazen includes its desire. deep desire to work for the welfare of all beings.

[12:24]

It wants everybody to be free. But also, Zadvan embraces non-dual meditation. It is non-dual meditation. So although it wants all beings to be free, it doesn't think of them as separate from Buddha right now. It doesn't think of them as provable. It also doesn't... It's undefiled by all those dualities. It's undefiled by all those dualities. It doesn't slip into gaining things. If you want everybody to be free and happy, and you're willing to work forth, you have great compassion. But, if you don't have non-dual meditation, go with that. You don't slip into gaining ideas. Because if you've been gaining idea, that perspective will interfere with your work.

[13:30]

So you also have to practice renunciation. Let's give a long talk now on renunciation. People are humble. And then you don't have to give a talk. We have to renounce, you know, we have to renounce this realistic thinking. Another fact of non-dual meditation. You have to renounce trying to get something out of practice. You have to renounce trying to get something out of life. You don't renounce life, but you have to renounce capitalizing, exploiting and getting from yourself out of it. Then you can practice non-dual meditation. Bring your non-dual meditation together with your compassion. So you have this goal without a gaining idea. When you don't have a gaining idea, you realize the goal.

[14:34]

When you realize the goal, you don't have a gaining idea. Although one might joyfully practice concentration on posture and breathing with no gaining idea. It is possible. Still, Zaza is not limited to that point of practice. As the ancestor Dogen says, But Zazen was totally common with lightning, it's traps and snares can never reach it, once its heart will grasp it. You are like a dragon when he enters the water, like a tiger when she turns to moan.

[15:36]

In other words, Zazen survives every induction. It cannot be induced or trapped into mindfulness or mindlessness, breath or posture. cannot be captured by any activity in the body of mind. I hope to study in detail a section of the Bendo-Oa called the Gigi Nizanma Self-Etherancy Monitor. I'll sort of consult the floor here to study correctly. And to be down. So you tend to say that you have new service and you know what, you know, is the thing that happened.

[16:39]

Like, because of all this, you live, because of this, because of this, because of yourself, the Samadhi, the working of it, All those who live with you and speak with you will obtain endless Buddha virtue and will unroll widely inside and outside of the entire universe, endless, uncommitting, unthinkable, unmuted, unstoppable Buddha. So, congratulations on your trainees. You will receive the benefits from your practice and you will resonate back from you and benefit from you. and back and forth, it seems like we ought to be, by virtue of this, not by virtue of, and in virtue of self-proclaimed Samadhi. And self-proclaimed Samadhi is a criterion for the touch-tone of Buddha's Samadhi, of Buddha's Zaza.

[17:43]

Buddha's self-proclaimed Samadhi quality is in this resonant spirit with everybody. And then he says, all this, however, does not appear within perception. All this, however, cannot be captured by any activity of the human mind or body. Because it is unconstructedness and stillness, it is immediate realization. Drazen is immediate realization. If practice and realization were two things, in other words, if practice was mean, it's enlightening. As it appears to ordinary person, each would be recognized separately, which most people can order it to do with practice.

[18:49]

That's enlightenment. If they were suffering, you could see one another. And again, a lot of people couldn't do it. So then you would be able to recognize enlightenment. In other words, light can be captured by the mind. The mind could perceive it, get it. Also practice it. But what can be... met with or captured by recognition is not realization itself. And the same would apply to practice, because practice is known. To separate from the realization, you could create a new family of realization. Recognize. I think the realization.

[19:51]

Communic countries. The human consciousness is really important because it suffers. Actually, this is common and very useful human consciousness because it's causing suffering. But human consciousness is not enlightened. The way human consciousness actually is, is the same as in what If you understand human consciousness, you'd like them to realize. If you don't, you wouldn't be able to. That's why human consciousness is so important to study, to study the liberation, study the liberation between karma, which arises from human consciousness.

[20:57]

put down human consciousness, but just put it in its place. What can be met with or captured by recognition is not realization itself because realization is not leashed by the rooted mind. Buddhas continuously abide, sitting unmovingly, if upright, in the midst of this unthinkable, unnameful, unstoppable, inconceivable Buddhadharma. You're always sitting there like that. But do not leave any traces of consciousness in there for living beings. Living beings continuously move around. in this dharma, but illumination does not manifest in that consciousness.

[22:08]

Another translation would be, Buddhists continuously dwell and maintain in this new conceivable dharma, with no trace of perceptualization in me. Living beings constantly functioning in a new dharma, yet it could not appear in that perceptual Doesn't appear in Buddhist perspective, is it? Okay. So, um... I thought I was going to knock anything. Let's see if I were to say. Do you want to actually knock anything? Any mine is the rude mine? Yes. Well, keep in mind if one of the varieties is a big one. But they sell the big ones. Yeah, I said, I said, although one might jointly practice concentration on talking, breathing, or whatever, with no gain in the idea, that still is also not limited to that form.

[23:47]

When you practice anything with no gain in the idea, that's the spirit of talking. A wholeheartedly do anything with no gain in the idea. That's selfless practice. But if you take a particular form like concentration, nose, or on dough, on work, or on posture. It's not that Thajajan is defined by that object, but the spirit of practicing wholeheartedly with no given that view affects the spirit itself. Thajajan is not the image of that form of concentration. Well, if you say, in that practice, you say that there's someone, you're positive, or someone, that... Yeah, well, so you know there's positive, and you do what you think, so.

[24:57]

When there's a someone in the practice, it's going to be pretty hard for that someone to wholeheartedly practice, and they're not getting any idea, but if you can somehow pull it off, great. But I think what's going to happen is it's a wholeheartedly non-gaining practice that gets to be actually like, wholeheartedly not gaining, If you do not miss me, there is someone there. Are you talking about the one who isn't there? The one who isn't there? Yeah. Yes. About that one. Or the one who isn't there is a... It means that it's not so much someone who isn't there, but actually it's more like the harmony between the one who lives there and the one who isn't there, rather than just the one who isn't there.

[26:08]

Because the one who isn't there is kind of like putting a little bit too emphasis on entities. Although when you first meet the one who isn't there, this is the thing you meet. and body [...] You're perfect. You should be agile. You're not perfect. It's only that you can accept.

[27:42]

Someone is practicing and loses their self-concern. Yeah. Yeah. What if it's gone and everything changes to the soul? Yeah. Oh, then. So we have a big story coming as the self has forgotten for a little while. Self-consuming drops away. And then we have a phase where a self-consuming rises up again. I'm speaking actually in momentary times. In the moment, because it actually isn't what I think. You don't look like these fat moments. We only have moments, actually.

[28:46]

I just have moments. So this is all in the moment, right? In the present. In the present, self-concern, getting an idea, drop away, go for it. Okay? Now you say, well, in another moment, self-concern comes back up. Okay? And then, I'm not seeing what we're talking about. The moment doesn't get longer, but there is this thing, this Karinabu talk, this, you know, this thing, this thing arises.

[30:00]

It doesn't really exist. It's called continuity. So that there's a sense of, you know, there's been several moments in a row now that there's actually been, you know, some like freedom from self-inside that's been going on now, like six moments. There is that kind of thing, there isn't really such a thing as six moments, but there is that sense created in the world, and this is important, it's kind of like a problem manifesting, more and more thoroughly manifesting this freedom, with a sense of history, you start bringing into history, just moments, moments like, you know, much history, you start making this that story about freedom, been practicing successful for a lot. You can practice and create successful failure now in this. And the idea is that you could be able to practice all 24 hours.

[31:02]

And 24 hours, if you want to be able to expand it, you've got more than 24 hours than you've got it. Because I don't mean by 24 hours. But basically, you've got the idea of continuity. Thank you. So you've got 23 hours and something a day?

[32:14]

In the present, when you forget about self-concern and getting ideas, you drop that moment stuff too. There's moment-to-moment stuff. You drop time. You're out of time. You're not falling into poverty anymore. Did you see if it came to you or did you want any talking about this to be part of it? I think it's been taking a lot of time. Maybe you should talk to me for a long time. Just kidding, Peter. Just kidding. Linda? Did you have any hand raised? Remember what you were questioning? Linda Wellesley and...

[33:39]

It's not like there's nothing there, no. There's no such moment, really. If there's nothing there, it doesn't count as a moment. Got to wait for something to happen before it gets to be a moment. The self-spirit for God, okay? Right. When the self-spirit for God, that's the situation. What that's like? It's better than me. When you forget the self, okay, there's a moment where you've forgotten the self, okay? And let's say the concept of the forgotten self arises, okay? You want that one?

[35:10]

Okay, this concept, forgotten self, comes up. Like maybe you forgot the self and you need a leading dog in yourself. Forgot the self, wow. It's a concept that arises in the moment. That concept then will enlighten the self with it. You, Linda, would be realized through the concept of not a self. And anything else that arose in that moment when you forgot the self, anything that arises, no matter what it is, will realize you. It will give you life. It will give you what realize your life. It will enlighten you. It will realize you and you will understand that everything gives you life. So it will realize you and wake you up in your relationship to everything that happens. It will wake you up to your relationship with this event.

[36:11]

Plus you'll also see that it's life for everything. But it will be one of the particular things. It could even be the concept of your attainment. could be. Although, you know, statistically, it's not that common. It's more likely to be a peach blossom opening, a pebble-hitting bamboo, a piece of fingernail falling to the floor, a word from the lotus century, you know, whatever, you know. Whatever comes in that moment of forgotten self, it wakes you up to yourself. So you get to be, you know, like, in the industry. So that's what's working on. And when things are like that, you forgot yourself. That's freedom and inviting, grief and suffering, because you're not harassed by the world anymore.

[37:13]

You realize the world is your life. Did you have your hand raised, Robson? Yeah. [...] Well, I don't know why not. How about it didn't cost us? and how the interdependence may be perceived by the example I was giving Elinda, that when you have the wonder when you've got yourself, then everyone happens and realizes Elinda remembers itself.

[38:24]

When you're in the right hand, you're in the right hand, right? When you're saying where it's self, what's going to arrive at that spot, what's going to be like, what's going to be like, what's going to arrive at that spot, what's going to be like, [...] what's going to be and a self-concern that arise, and you would realize that self-discipline in that context. But you would not see self-concern, it wouldn't be a self-concern like a self-concern that could be relaxed, that wouldn't be a real self-concern. It would be a self-concern in a new environment, in a new point of view. And therefore, if you realize it, you feel like it's self-concerned being your life, rather than you have to have self-concerned work.

[39:31]

And everything else, too, gives you life, but realizes it rather than you need to have it. So you have to be a priori for it, because you've got good stuff, rather than please arise when you need to be alive. So, in Enlightenment, objects like self-concern can arise and disappear. And no problem. It's not dependent on it. It's realized by it, though. But not dependent on it. You know what? Excuse me. It doesn't depend on anything. It doesn't depend on anything. But yet that realizes it. How about that? For non-dependence. Eleanor?

[40:36]

Did you say, say you're working hard? Okay. Working hard. Yes. So you're tired, and out of self-concern, you want to take a rest. You see? And then you go ahead and don't rest. So your question is, what happened there when you went ahead and did the job? It could be that he'd say, well, I'd like to take a rest, but if I finish this job, I'll get promoted. They'll seem, you know, they'll do that I did my job.

[41:44]

And I guess, although I'd like to rest, I'd also like to get a promotion. So then it's resting. could have followed from self-concern, but he might have done something, he might have taken it, it worked out of self-concern. Seeing self-concern is alive and well. There is ladies and gentlemen, as far as I know, there is ladies and gentlemen, is it okay to say ladies and gentlemen, should I say women and gentlemen? What politically correct is it? Women and men probably, right? Huh? Women and men? Folks, as far as I know, folks... As far as I know, self-concern is not in danger of bull squash. Now, self-concern knows how to go into hiding during period of harassment.

[42:48]

But, you know, that's just... healthy self-concern if it backs off or get it. Self-concern is well established. Don't worry about it too much. It's not going to just go off. Are you worried about that? which is usually self-concern, or selfless. That out of trying to be selfless, you might hurt your body or something. Huh? That wouldn't be good. So exactly? Well, how about doing something without a gaming idea? Huh? Or like talking to me?

[43:48]

Is it? You get to say first, you know, I'm not going to accuse, I'm not here to accuse you. I'm here to hear your, your testament and witness it. And then if I have some questions about it, I'll ask. You tell me if you're talking to me, you're not going to meet me. Are you? No, you just tell me. If you think you're, if you think you're acting with the Indian idea, You should agree with me. Pardon? Then I'll ask some questions for you. Because you wanted to have an example of acting with no beginning idea. So if you have an example there right now, if I just created a situation for you to look at, if you're saying, well, now you've got it, then we've got an example. But it could be like that. If you're just talking to somebody with no beginning idea,

[44:53]

That's an example of human life, which is selfless. It's when you really aren't trying to get anything from the moment. When you're actually just totally interested in what's going on. And that is possible. You're totally interested in something. You're not so interested that you don't have time or anything to get what you're going to get. There are moments like that. They're selfless. And either they're, you know, They're what life's about, and they're beneficent, and all that stuff, too. You're not grieving, they're angry at those times. And you're why? Because you're totally paying attention to what's happening, you didn't get any idea, you didn't get anything about it, you know, what you didn't get out of it, or not get out of it, or who didn't punish you for it, or not. You're putting aside anything about what other people think, what other people don't think, what's gonna happen to you, and you're just paying attention in your life at this time.

[45:57]

Because you can come back in heaven in any situation. And in those situations, I say, there will be kindness, love, and benefit. Spondency arising from that. Pure, selfless, total engagement in life. I think it could be happening right now. I'm talking right now. This could be like that. I don't know. You have to ask me this. But I ask you, and then if you say no, I would say, well, then let's try again. Try again and again. And when you have completely, like, settled into yourself and are just living wholeheartedly with no getting an idea, then you come and tell me there is still anybody here. Hey, finally I'm here, and I'm not trying to get anything. I'm just interested in being alive with no getting an idea. You can tell me. This is an example. Here I am, babbling away with no gaining idea. Here I am, dancing in Katahaya with no gaining idea.

[46:59]

You tell me. I say, you've got a good example. And I'm going to ask you, how is it? You tell me. You say, great. And you say, what? Did I see the time? And you say, no, no, no. Don't worry about that. It's okay. And I say, okay, fine. Fine, I just thought. It's okay. It's okay. It's okay. I'm not, that word is selfishness, really. That word is selfishness. You get in the self, then everything realizes itself. So for getting in the self, and everything realizing in the self, it's called self-affirming samadhi. You know, when you're actually feeling that, feeling that, feeling that way, then everything realizes, everything realizes, everything realizes. How are you doing this to me, energy-wise? And I'm like, okay.

[48:02]

Okay, Eric, I don't know. I can tell you I could say that then. What it says, you know where I said form is emptiness? That's actually that, what is it called? Shiki, Roku is very cool. Shiki, you know, form, Roku is very cool, emptiness is cool. Roku is very cool. Roku is very cool. It doesn't mean that, it [...] doesn't mean that. The form immediately is empty. There is nothing in the form. Everything is all formed.

[49:06]

They are marked by emptiness. But the emptiness in the space isn't exactly the thing. Otherwise everything would be the same. It would be no apparent difference. But everything is marked by the same thing. So as soon as you got something, it's immediately empty. So it should be in some ways. form to communicate. Or, just their form itself isn't. You can take practice. Invite them immediately to experience the movement, you say. I'm sorry, immediately to experience the movement, you say. That they, they're, they're, they're set. You don't have any entities floating around, by the way, unidentified entities. There's no, like, kind of an emptiness waiting for a job. Emptinesses are all the important things to talk about. Emptinesses are all the important things to talk about.

[50:09]

There's empty itself. There's empty itself. Look. And generally, there's emptiness in that boat too. There isn't like a floating emptiness that's waiting to be swallowed up. And also, there's no floating forms without their emptiness hanging alone, for example. And nobody in, like, a reference has ever made that entrance. Any kind you want to use it. You leave something in a form. But form is not exactly equal to it. It's just that the third entity... I think there's 15, you can get a little bit off. You can see I'm not here. I don't think that's what I meant to say it's not, not, not.

[51:42]

It's not, not there, you mean it is there? Yeah, well, it's often saying it's not, not there, it's [...] not there. That's right, it's not operated. It doesn't have to be damaged in Siberia. It's just not functioning. Yeah, awareness of self-concern, self is not self-concern. It's a different phenomenon.

[52:46]

Self-concern is a phenomenon. Causes suffering. It's a condition for suffering. Awareness of self-concern does not cause self-concern. In fact, it's the freedom from self-concern and the freedom from self-concern. So awareness of anger is not anger. Awareness of greed is not greed, awareness of ignorance is not ignorance. Yeah, it's seemingly there, but it's not functioning.

[53:49]

And if it's not functioning... Yeah, so if it's not functioning, that's what we call, but it's not being there. Because, as you say, in a sense, it's always there because it's built into our tissue. Our tissue is just waiting to be self-concerned. As soon as self-concern is biologically programmed to pop off, it'll pop off. and you never lose our ability for that thing to come up. So it's sort of ongoing self-concern. The question is, when does it operate? It turns out that its operation, when it's operating, can also be an awakening when it's operating. and then subsistence Can't proceed right in this.

[55:44]

Yep. Yep. Yeah. Yeah, I'm not here. Ha, ha, [...] ha. You actually wanted to get something right. No, but you need to be wanting to forget after this. The hell. I think it's right in the next day. Lin is honestly saying that she wants to grab him like he's going to realize.

[56:55]

Now you see you can't grab him. You kind of got that. But you say, now you think the lips don't literally know. What do you think? If you're going to grab everything else, then... Then what can you say now? I thought you said, well, then we're going to be able [...] to. In fact, everything, in fact, everything

[58:11]

In fact, anything, in fact, everything that you have every half any type of it's worth. It's just that. There's nothing you do, there's [...] nothing you do. But she said, look, y'all, what do you want me to get [...] me That was, as soon as you start, by the process of grounding things, you've already been alive. Oh, believe me. They've been sitting in the room. That's what I've done. It was hard to realize, believe me. You've got close to us. You've got half of enlightenment. So, that would be good to admit. Admit it. And yet, we're drafted. Admit it from that. and also non-committed.

[59:11]

Theoretically, you can get admitted with teaching, but you get it like, oh, you heard the marriage. Yes, you see. Every state understands the fact that the draft can be taught completely. That's how you see it, like the other state, or draft the marriage. You have to know what? [...] As soon as we're writing a job, we actually just need to think, [...] what happens. We are experiencing the results of grafting. All the time, everything is happening, is coming up because of grafting. And also, you said a thing about

[60:42]

I haven't said anything. Even if there's color, there's sound, or concept, or self, or others, there's a lot of things that can do, whatever it is, there's a really cool concept, an IVG, a related population, or something. What good is, if you can just let, or see if it's good as they are. If you create the art, then you have to go over there, try to grab that concept. Every day at that, three years of that work. The morning completely, they're tired of the things we were in. You know, we're doing it for you. Finally, we don't get hurt. It's up to me to fix that that can be, that's it. And it's up. It's really good in such a way. I'm pretty good. about three and such things.

[62:01]

I think silly, I'm sorry, silly, I think. I really understand. Self-concern is mentally, and mentally you're kind of aware of it and realize that. If you want to wear the self-concern with you, it's difficult for every moment they're stuck. One word of God, when you get exposed to the shadow, you're exposed in front of yourself.

[63:02]

For most people, their self-concern are multiple. For a lot of people, there's a dimension that their self-concern is in the shadow. Does that make sense to anybody? Hmm? Does anybody not want that? Does that not make sense to anybody? Question it. So, then when you, then when you, when the light of your awareness turns towards that area of something thing, if you haven't been noticing, you need to be shocked. It's not, it's not, it's not really a happy thing, unless you're like, you know, you're moving after the clock. but once you get mixed to this you're more open to what's up and you're like in the shadow the shadow of itself is not a self-esteem the ego does not necessarily want

[64:22]

These artists are usually used to be very healthy. But when you are an ocean, you are very interested in that way. They are literally, as they're motivated, just under the vertices of the surface of the cross. He doesn't trash, he doesn't, he doesn't, he doesn't, he doesn't trash his self concern. He doesn't trash what he's in the shadow. He embraces it. He embraces more and more yourself with this. I'm told what, he can't be any more selfish. I've not known, I, [...] I think I know how selfish I am. So he, he, let me get him out. He must talk with me. There's no limit in the work.

[65:28]

But there is a limit to how open the object. And that's what it means to be open. And if it's open to it, it doesn't mean you're... You're no longer trying to be better than, you know, accepting yourself to what you are. And that's godless. You completely didn't know how selfish you are yourself. Unless somebody was really even how selfish you are. When you finally got there, you hit yourself. As you approach, you say, I'm getting surprised, and I'm fine, you know how sick I feel. Like a lot of old stuff, you kind of forget. Don't you find, you see? Yeah, and just got there, so. You want, you [...] want.

[66:50]

Well, the training as such was just maybe that, uh, maybe I said, see, I don't mind taking anything to say. We just have, they're on it for students. Bring yourself to us. In the earth, there will be people who see this suit. Also, by Jesus Christ, there will be people who see this suit. Now, for them, let's go. Can you imagine? Can you imagine the feeling? There will be people who I'll give you 50 bucks. Hold, thank you. That's it, hold. No, it's basically just, I think it.

[67:56]

They get to accept him to not be human, accept him to be human, [...] But I missed it. I missed it. I missed it. Anyway, I want to go to the doctor. He said, he said, if one of you, you can hear it, you can hear it, you can hear it, you can hear it. Then you will not identify with it.

[69:19]

Because if it weren't for you and it's just a threat, you will not identify it. When it really wasn't a threat, it's not just a threat. And if you assume it's not just a threat, it's only just a threat. You're not outside this. Identify. And we didn't identify with it. We didn't look at this one. And you can not see it right there. So he's clear. I'll see if he can look at it. Yeah, so in some way, you know, it's like that you see something. It's got to be the scene. For a moment there, it's just to see. And very quickly, you come in and say, you know, I wish it's different.

[70:22]

I like it. That's a way that we use. You want moment. It's coming into a moment where you actually are dealing with the greatest thing coming from you. Almost, you know, it's basic. You just have to, as you come, before there's any kind of mental, before there's any kind of activation in your mind around the heart. like maybe if you need somebody you need to leave someone you have to eat half of the blood past that is someone with that piece you have to do even if you look sick you screw it up and you have to do that and in the next moment you can feel interested in the world but then that's enough to do we deal with the truth in the

[71:39]

I was going to be a little bit. We build each thing as basically the immediate thing. Without those judgments, it could be free. Without activating your mind around the object. And everything that happens all about it starts. And I think that it does, because we make things, that's how we make things, right? It's like forgetting about it and making the thing. And let's just do what we do about what we appreciate. We do it. to stop being outside. He put him up in his tent, he spoke to the beginning. He gave him a tent of the word in God. His self will also be complete with his destiny. That wasn't it. He gave him life into his self. Do you like it? No. I look at myself. I get to that. I don't know if you put you in there.

[72:45]

You think of whether there's Yancy, and Parvan, and the ricotta, there's anything else. Mark, Peggy, there's some Lord. See regarding weapon technique? Yes, please. This is not direct sensation.

[73:54]

This is mental pain. This will affect your sensation. That sensation, direct sensation, you don't know. I'm talking about the concept of a problem. So I'm talking about, you see colors like, you see yellow, the concept. You let the yellow be yellow. This is a mental object, right? You let yellow be yellow. You try to find that yellow without any activation behind the arm. This is training in full-hearted, selfless activation. What do you think? Okay, so something happens, and then there's an activation and response to that thing.

[75:05]

Does that make sense? Great. The last step also what you're doing is going like this, and then there's some kind of response, because you're not doing it in a situation, you try to do it in other moments, and then you start to evolve. Or you could do this and you could do it. You say, what did this happen? Yellow, what did that do you need? Or yellow, I mean I didn't notice it didn't be some junkie. Anyway, you're starting to get away from the syncing that colored in your colors. Judgment in yourself. Send yourself in the syncing. When you start upon anything, you start to get in trouble. But color, my color, not my color, you start to get in trouble. work, my work, the idea of work, my work, the idea of myself, you look at the idea of yourself, or whatever way yourself, color, it'd be like, oh, that's me.

[76:22]

But if it's color, it's me, it's just me, as an image, as an idea. even put something on top of it. It does not need identification. And you need to feel that. This kind of experience, you feel clear. And suddenly this gets compounded with it because it's just more and more uncomfortable. It just drops away, either in yourself or by itself, just in itself as an image or whatever way it's coming. Or in the smell. It's what it is. It's the clarity that comes. It's just what's happening. So in that one we call, body and mind are one. And it's non-consumption, actually. So you're just letting it be. It's a pretty beautiful thing.

[77:50]

You know what the question is? Are you there to a tender smile about this big smile? That's about this. Basically, it's pinpointing how you're doing in time. How much money do you think? Mental experience, all mental experience is perceptual. All things that we've had evidence for must have perceptual invitation.

[78:57]

It is a life of experience, however, but it isn't things that we don't have any evidence for. We turned our conceptual brain off He'd still be like, you know, living there. But since we're not used to being there, we'd probably be reading stuff like that. But it is possible we'd still be alive and we'd still be like, you know, what do you call, boogieing with what's going on. You know, some people say we're in a coma, but we'd still be like relating in a lot of ways to what's going on. sense organs will still be firing in a lot of ways. And the brain will still be working, it was lower above us. But we don't know about that, and we don't have any problems here. We don't know where our problems are, and we don't act and hurt people in this process. At the level of objective knowledge, is where we have self, and we build skyscrapers, and on web language, it is that level where we hurt people, and hurt clients, and people hurt us, and fight back.

[80:07]

That's the level of concept. And everything at that level is conceptual. Colors are conceptual. Smell are conceptual. Everything. And there's nothing that exists at that level. No option. Because we call everything just concept. It is possible to transcend that level that I understand. When you spend hard work about studying, you can become free of the public in these concepts. You realize it is concepts. You can become free of the label in the sense of you can be free even while labeled. But you're not going to, you don't see If you don't see it have a label for yellow, you're not going to experience yellow.

[81:09]

It's yellow. There's some kind of concept of that experience. See if you want to go ahead and mark a lecture. It's just letting it be the concept of the other. You're appreciating it. It is possible for you to actually have the experience of yellow and let it go at that. There is, I should say, you let the yellow just be the concept of yellow.

[82:19]

That's it. Experience that experience. No, you don't have to say that. You don't have to say it because you don't have to add in, I know this is a concept. You just see the concept, which is all you need to see anyway. And you catch it at that time, you're that intimate with it, before you get into any other kind of elaboration or identification or disidentification. But, you know, relating to your well-being. It is kind of like If you get into it, if you enjoy it, you know, if you look at this, you will be concentrated on it. But you don't have to necessarily think of it as concentration comes upon and will myself over the cognitive. But you can more think, this is really interesting, I'm going to study this, and you can be absorbed with it.

[83:27]

So I think we call it absorption. or training in suchness. But it would also be training in concept only. It would also be training yourself in concept only. It would be both at the same time. Yes, exactly. You'd be absorbed. absorbed in non-elaboration of perceptual experiments. To be absorbed in non-elaboration of the ordinary perceptual consciousness. And that's how you develop, that's how you enjoy the non-perceptual awareness of this kind of absorption. Because it's kind of, the absorption is kind of irreceivable. It's not a perceptual, it's totally

[84:27]

It's like by keeping track of your perceptions, there's a ability to do non-perceptual awareness. If you deny and don't pay attention to your perceptions, then you'll be a slave of them. You'll be more comfortable entering the realm of non-perceptual awareness. That's what you confess, that would be stressful. Um, I'm gonna postpone that. You had a question about it, and Tim had a question about it, didn't you? So, just let me deal with that later, okay?

[85:29]

I think it's, I think, uh... I don't feel like it's gonna work, it's all about it right now. But I won't forget. I'll meditate on it. Let's see, then, who else was there that was... Well, now we have a situation where some people, I think, are ready for the Christ to stop, and we have five or six hands raised. So, what do we do in situations like this? Let's take a break. Huh? Well, people get saturated. We've been going on now for an hour. be a pretty long class. And some people are just particularly up right now. Other people are probably, I've had enough. So I'm sensitive to like, a 40 minute class is your other bit, most people.

[86:32]

In terms of like, just getting going and then you gotta stop. Two hour class seems to be a little long for most people. So this class, Now, I feel like maybe now sometimes stop, even though there's quite an interest, but I don't know what you do. Hey. What is it? That is fun. Yeah, maybe you could do that. That might be good. If you could write down your question, give them to me. I could give them to me soon and I can read them before the next class or talk to your individual or at work meeting I could answer. It wouldn't lengthen the work meeting that much. I could answer one question at every work meeting instead of having lost socks.

[87:43]

I'll just continue going through this little paper. There are major potions of dharmic reference at various... intersections with these paragraphs so it could take easily the rest of our lives.

[88:25]

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