It's a great thing to learn what changes are happening to you from out of the last year slowly, particularly when you stand up. When you're talking, you're going to this position first, and you need your hands to get up. That way, you probably find out if you'd like to look at the sweet part of that. Get the out, and right now, stand up right away. If you are doing multiple periods of meditation, we have a walking meditation that we showed you. Now, get up this time. This body meditation is called in Japanese.

[01:40]

It means Walking and moving, walking and moving, searching. It worked with searching. It burst in a string that used to find cats. had an idea of continual continuation. So this walking continuation, this idea of a way to extend the meditation as you're walking. And what we usually recommend is to take the left hand, hold the thumb down, and wrap your four fingers around the thumb One flex against the chest, covered with the other hand.

[02:45]

Put the thumb, it won't apply to sleep for you. As you may have read, if you get, there's some feeling like a boring hole. It even says to peel up the hole in a big joint. So I'd like to find out that Bill would be carried by him. This is a, you take for a meditation movement, how I'm saying. Go. In this walking meditation, I'll sit where I keep going. awareness that's fully present on the quality as you bring them to the city. I want to be aware of the whole body as you look, sit on the table, keep your eyes open from all the person to talk.

[03:54]

And the only thing I recommend is to have the walking follow the police. We recommend that as you inhale, lift your back heel. And as you inhale, we start to exhale stuff. And as you exhale, you should do the work on your lead work. And so that by the end of the next day, you can go to the ship to your boat and the people. And now we have starts moving, but we'll start with you with the following work. At some point in the end, we have stuff. And so we have plans to start saving the ship in the boat and the people. And as you might guess, while you push your foot down, it's another opportunity for a way to still want to lose.

[05:20]

Try to feel your foot. Feel it coming up off the ground. ... [...] with land on this side, outside of the front, or both sides at the same time, that we have a free worker. And if we can do that, then probably lose disability. Certainly, we gain risk of awareness. So we continue to be able to concentrate on what they're walking through. And this walking meditation also teaches you power to build up the meditation towards your daily life.

[06:28]

I'll try to extend that within your walk and bow. So in the formal Zen meditation, how we do this in current periods, like you said, you can also get a little bit sleep, you say, build up and walk. You know, maybe you could sit down and talk about any questions you have at the 30s o'clock. One other thing that you can see is we're sitting in lighting tonight. This lighting is about the way it was for the sitting.

[07:31]

It's about the way it should be when you sit. Try to sit in lighting, something like that. It could be a little bit brighter. It could be a little darker, but basically don't sit in the controlled darkness and don't sit in real brightness. As much as possible. Yes? In darkness? We can, but the reason why we don't recommend it is because If you're sitting in total darkness, you might slip into sort of one-sided awareness, namely the side of your own imagination, irrespective of the world which you share with other people.

[08:42]

Now, we even imagine the world that we share with other people, but still, their contribution is there. The carpenters who make the wall in front of you are there, but if you don't see the wall or the floor, you can become quite dissociated from the objective side of reality. Yes? Well, that's sort of over-emphasized. It's the objective side. It would dominate. So we want to have a balance. So if it's a due light, if it's a due light, you will realize your own power more easily without denying the power of the rest of the universe, which is not separate from you, but anyway, probably being shared and creating. So just to have a balance between the two.

[09:51]

Because in fact, you don't have a balance between the two. Over-emphasizing the objective side besides other people's contribution to the world makes you a powerless victim of your environment. Over-emphasizing the inner makes you what we call psychotic. So in one case, you're a frightened or oppressed person. you know, tormented by objective reality. In the other case, there is no objective reality. There's only subjective reality. And that's the clarity. Okay. Any other questions? Did you hear what she said?

[11:01]

She said, what if something's really upsetting you, it's hard to sit in that? Well, it's hard to, I don't know what I'm doing. You mean you don't know if you're doing the right thing or if you're really upset while you're sitting? Yeah, or it seems to spill out. I think it would be great to just sit and be upset and not be upset with this. It seems like I don't know the difference between being upset and sitting or if it is. We don't know the difference between just sitting and just being upset or just sitting and being upset. Yeah, you know, it's like, well, what is wallowing and being upset when I was sitting? Well, I'm sitting and being upset. It's getting Suzuki Roshi, to use one of his metaphors or his pictures.

[12:04]

It's like we're on a big ocean, you know. and the ocean-heavy waves and currents and so on. And just wallowing in being upset or wallowing in your impulses and emotions is just to be tossed about by the waves. But practice is to have a motor. So, you, you know, turn the motor on and start driving. Still, the currents push you this way and the waves lift you up and down. But you have a motor. And the motor is not to deny the currents or something, or even the motor is not to get you somewhere, either. Because, in fact, the currents are going to a certain world, you won't fit anywhere. And if you're going to another world, you will get somewhere. And getting somewhere depends on where you say the shoreline and all that is. So getting somewhere is all relative. The motor is not to get to the other side of the ocean.

[13:05]

The motor is to realize that you have a motor. You do. And having a motor on in the ocean is quite different than not having a motor. And if you turn your motor on and listen to it go and see what it's affected in the relationship with everything else, And that's the difference between just indulging yourself in all this and making some effort to cut through it. So the motor, cut through. The motor is a metaphor for cutting through. Cutting through means that you can continue to do something, which you can call go distractives or meditation or any way. life effort in the midst of all your emotional life. You can do something regardless of the way that it comes, that it's on. There's something that you can do no matter what. And that it's not as though that something was different from the way it's occurring in itself. That's something that really is to observe your perception where you are in the midst of all that.

[14:15]

And It doesn't deny anything they did somehow. You really realize you're creating participation in whether it goes in place or don't, how high the worries are. how the current goes through, because you're the one who says how high the grade is up and what the current is through. So after a while, it starts to, although you don't really change it, sometimes it comes like a creative, integrated dream, all this stuff. But it's honestly, you go, you change it. Not to get that one, but It's not only that happening to you, but it's also not that you just make it all by yourself. So you find that the middle place between you, sir. Between you, you have bondage and liberation. You can't have one without the other.

[15:19]

So when you turn to the medication, your center, your boat or whatever, your position is your body, and you have certain ways of being aware of where you are. And then you'll be aware of all kinds of emotions you might be there. And if you don't have some kind of core awareness like that, it's hard to experience your bent motor. And it's hard to experience in what way it's not just totally being pushed around. In either sitting practice or yoga practice, often the sitting or the poses can bring about a release of emotion, of anger or sorrow.

[16:26]

This is often difficult for the person that it's happening to know what to do. Should they continue their practice? Should they sit or should they do their poses longer? Should they modify their practice in some way if the practice seems to be increasing the upset or increasing the tendency to be emotional, being overwhelmed by the emotions? Could you hear what he said? Well, let's say, for example, anger. I say anger because anger is one that in meditation or in yoga practice, I think anger seems to be more portable.

[17:29]

Attachment, you can do it, but it's harder in some way because you need certain cooperation sometimes to get into attachments. But you can be angry across rooms when the person is not there. And you can be angry. It seems easier for people to hate everything than to be attached to it. I don't know why. So what if you're meditating, you're working on some yorite posture, and you notice that in that posture you're experiencing more and more anger, for example? And you're saying, should you Should you keep sitting or keep in a pose or should you maybe not because maybe you get more and more upset?

[18:37]

And I guess I would not make a blanket a little bit as an example. First of all, In this practice that we're talking about, you have to have a teacher. You have to have somebody that you can go to and say, look, the temperature's going up. Should I stay in the tub? Seems to me that perhaps it's getting a little bit too hot. And the person may say, yeah, for you, I think it's getting too hot. Why don't you get out for a while? So sometimes you should get up. But it's hard to tell for yourself. But one of the ways you can tell for yourself, and one of the ways that your helper, your friend, will be able to tell is by just simply looking at the way you are in the posture when you're experiencing a thing.

[19:46]

If you look one way, the overwhelmingness of the emotions will, if the other person considers to be overwhelming, something will show. You probably won't have to tell them that you feel overwhelmed. In other cases, you may feel overwhelmed, but the other person may not think you're overwhelmed at all. They may think you're completely taking very good care of yourself under whatever circumstances you may feel that you have. You may feel, this is too much, I think. Or it seems to be much more than ever before, anyway. I'm not sure I can allow myself this experience. Or at least can't do any more. Or can't do any more than this. What if it goes up? It's stronger. But then if someone is watching you while you're having that experience, they can tell by the way you're taking care of your business, particularly your body and your voice.

[20:54]

They can tell whether they want you to keep it up or not. So if they see you doing a pose, sitting or some other pose, basically you're asking them, do they want you to keep doing that? Or do they feel okay about that? And sometimes they don't. Sometimes certain postures are a certain way of taking care of your body in conjunction. When they hear what you're thinking about internally, a person might say, no, just take a break for a while. Other times they say, fine, just keep going. So if you have doubts about whether you should continue, it's good to have somebody who is doing the same type of poses that you're doing. and actually can see you doing them, and who has some background in those poses too. They used to be much more than you. And then you will ask them if you're worried. And sometimes they say stop, but they say keep going. It depends on the person.

[21:57]

Some people, if you say keep going, they'll keep going, but they'll, uh, uh, they'll tell themselves, they'll decide, or in other words, they'll decide for themselves that it's too much. So some people say, I think it might be too much, and they ask someone else. The person says, no, it's not too long. And then they say, that person's wrong. It is too much. And then they lose faith and then quit. So for someone who you think might If you suggest that they go a little further, of course, that they'll then themselves override your confidence in them. Don't do that and let them rest show up until they gradually build it up. You can get used to almost anything if you do it gradually. But part of the benefit of sitting is that you can open up to emotions.

[23:12]

You can let your emotions go without any limitation. You can learn that you do not have to hold back in your fantasies at all and in your emotional output at all if you can continue to sit. There's no limit. Whereas in almost all other experiences in life you feel like you have to hold back. At some point you can't find out what's on the other side of that thing because you have all kinds of social limitations. And you have trouble thoroughly penetrating the power of your mind. Feel like people won't let you And part of the monastery, part of the benefit of the monastery is that even socially, you learn that you can walk around and even, you know, among people, you can get very angry for weeks and weeks.

[24:18]

And in a monastery, people won't say to you, what's the matter? You know, why are you angry? They can see that you're angry, but they leave you alone. So you can learn that you can go through these things. People give you space under certain circumstances. They give you space to really get into these things and learn that as long as you don't fall for them, as long as you don't believe your pretenses, As long as you don't believe your own belief in the theater, your theater can't hurt you. No matter how bad the theater is. If you don't believe, it doesn't diminish the power of expression. It doesn't diminish it at all. That's the point of that. You have to learn that even if you turn the power of emotions up to maximum, you still don't have to fall for it. So most people say, well, for example, if I come around and teach you all a little bit, many of you may be able to say, I don't have to take that seriously.

[25:29]

But if I pinch harder and harder at a certain point, most of you would say, now look, I mean, at a certain point, I have to take it seriously. Well, this can't not take it seriously. As a matter of fact, I have to tell you to stop. natural. But in fact, what I'm saying to you is that you're the one who creates the sense of pain and you do not have to fall for that thing that you create. And even though you don't fall for it, you can still take my hand away. You can still move away, not to finish. You don't have to be Uh, you don't have to fall for your creations in order to function properly in the world. I don't fall for it, I don't know. Well, you can be, well, like, you know, we could put on a play there, you know, and you could be the angry one, and you could pretend to be angry, and you could believe it if you want to, and you could feel just exactly like when you were really angry.

[26:32]

But if I cease to believe it, That's right. That's the point. The point is to be able to lead your anger and lead your attachment and lead your achievement. To lead your creations. To create them and lead them. That's the point. But not to create winky little ones and leave winky little ones. Because anybody cannot get attached to things when they're really long. That's so hard. But when you turn the attachment way up and it gives you the way up and turn the angle way up, then most people hang on to it. So all the emotions are pretenses. You pretend to be anything. And pretending doesn't mean that you're false. What I'm saying is that there's no real anger anyplace.

[27:34]

Everybody's pretending to be angry. It is that some people believe in anger. Some people are dedicated and loyal servant to anger. So they feel it's disrespectful and immoral not to believe in their emotion. And I'm not saying that you don't have them, but I say you don't have to believe them because you create them. You're the master. You're the harvest of your emotions. You don't have to falter. We have the example of a magician or a magician's apprentice. They conjure up things, but they know how they conjure them. And they know they really are conjuring up what the thing is. But they know that it's only real in that sense. And as soon as they stop conjuring, the thing goes away. When the night is over, they go home and have dinner. So we say in Zen, you know, serve tea and go. Drink tea and go. Drink your emotions and you go.

[28:35]

You don't have to be loyal to your creative output. Not necessary. If you wish to be, what most people do wish to be, then the problem is that you become servants of your own power. And then you don't have any power without that. Longer perfection. It's another creation. So then we say, you know, well, what about after your laziness? We say that even laziness is something that you do completely. And what's in apathetic faith state of them partially is not apathy is. What is it? Apathy is done fully to the extent. So you always do pain fully, but you all do them through some particular human circumstance.

[29:38]

And sometimes that certain thing is called apathy or . And the Zen master said, Rather than say that you have this term called total exertion of each thing, OK? Someone said, what about when you only have half exertion of some state of being? We say, it's not that you have half exertion of some state of being, but you have full exertion of a half state of being. That doesn't deny the objective reality of the halfness of it. held the limpness of it. It doesn't deny that human situation that you're in. But that human situation is filled completely to its hand. This limp hand is totally filled in its limpness. This exerted hand is totally filled in its exertedness.

[30:43]

They're both completely what they are. And they're both pretenses. But they don't have to become a chain body. So this is, again, the opposite of the way you live in this world. You're taught to honor and respect and to believe in it, to think of the real thing. And if you tell people that you're pretending to be angry at them, well, then they think they're really terrible. It's bad not to be angry, but to pretend to be angry. The fact that you would voluntarily do it, well, that's horrible, right? It must be sinful. But most people say anger is due to something else, right? You say, you made me angry. That made me angry. That confuses me. That made me confused. That's the usual way. That's the usual oppressed minority weakling way of talking. That's our language.

[31:43]

The language which is built to control people. Not a language built to liberate. So we stream of buttons that are pushed and create states in you. So without actually talking in a strange way, inside anyway, even though I say that makes me angry, inside, what I mean is I choose to be angry at that point. If you think that the thing makes you angry, If I think that you're making me angry, then I get sucked into a sequence of events. If I think you're making me angry and there's something wrong with you, then I'm probably angry when I'm judging against you. If I judge against you, then I start resenting against you. So you get sucked into a rut, which you should go downhill, if you don't realize that you were created at the beginning, or realize how you created it.

[32:52]

What helped you describe the relationship that you see drugs? What does pizza be the medicine, alcohol, ritual, and sex practice? Well, our policy is not to directly try to manipulate yourself at all. So whatever thing you're using, even if you're using a Buddhist text to manipulate your state of consciousness, Rather, Buddhist texts are not intended to change people's state of consciousness. They're intended to explain to people how to enter any state of consciousness so that they might have a different point. So Buddhist practices do not need to create some special state. So all the more with external things like drugs.

[34:02]

So as much as possible, if you find yourself taking any kinds of foods or drugs, whether for medicinal purposes or otherwise, try not to lose sight of the fact of as primary importance, you know, what is your motivation? But most of the answers need to observe your motivation. And if you find that you're trying to manipulate your state one way or another, then that's just what you kind of do. It's the same as having an emotion. So the Zen practice does not tell you to get angry, to get depressed, to be attacked, to think, to be confused, to try to elevate your energy level, or depress it, or change it to another one. It doesn't tell you to do any of that stuff. People do that slow so then, though. And any kind of intentional alteration in your state is, you know, anger is an intentional alteration in your state.

[35:16]

But taking a drug is intentional alteration in your state for some period of time. What anger is is momentary. And it's not actually part of the problem. So if you're doing these kind of things, we don't tell you not to do anything. We don't tell you not to do what you're doing. We say, if you're doing something, try to enter into that. And if you enter into it, you learn what you want to do. But you may continue to really eat certain medicines or certain toxins possible. The main point is not to take it too seriously. If you don't take it too seriously, you're probably not going to go way out of your way to get them. But you're also not going to go out of your way not to get them. So one time I was in Japan visiting one of the notable Zen teachers there.

[36:20]

And it was his birthday. I was with Baker Roshi. And in Japan, they like to push you to drink sake. And they really push you to drink it. And they like to see how much you drink, because Americans can drink more than . But they turn it up very fast. Most of them. But they just like to see how much Americans can drink. So they pushed it. And at a certain point, at first, my first reaction was, Well, here's this exam, so I want to sit straight, you know, and alert for me. I don't want to become, you know, all over the floor. So at first I resisted, which is, we've been drinking quite a bit. But anyway, I tried to slow it down.

[37:23]

They were drinking whipped pools. I kept trying to eat slowly and put it up in my face and try to annoy the tenants when I kept bringing this off and pushing it in my face. But at a certain point, Baker, she leaned over to me and said, if you accept, I'll stop forcing you to eat. I think she's younger than me. It's perfect for you to accept. So then I accepted. But I really didn't, uh, I felt good about that, actually. I didn't really care that they gave them to go. I accepted everything. They gave. And, uh, at the end, I had, uh, I was in a different state. And, uh, but I was not drunk. I couldn't walk. But I was not drunk. I was... I was in that, you know. I looked up, I thought to myself, here I am in this famous Zen temple with the great Zen master.

[38:29]

And I looked out the window through the, you know, beautiful sliding door that is, it was raining, you know, this beautiful garden in the rain. And, I mean, I could see the garden. But it, you know, in a way I couldn't see the garden, too. I mean, in a way, And in a way, I was amazed that I could see it, that kind of feeling. The floor was still there, and I was still sitting up. And I was anyway, it sorted into this realm by the being that I was good. And I didn't want to be there, but I was. And I wasn't drunk. And they kept bringing food. And at a certain point, the meal was open. I got up and walked up. Nothing happened. But if I tried to resist or wanted to get drunk, that would have been particular. That's not quite the attitude we recommend.

[39:33]

But then there's a limit, too, you know. I went very well. I had quite a good entourage and purpose. People were guiding me, didn't care. You can't always do that. But basically, trying not to ensure you're straight, you're going to be destroyed out of the tracks, you're going to be ashamed of that policy. I mean, the house will work for a while, but then you get washed away in some of it, and you get caught up in some of the extreme. Otherwise, you'd be able to immerse the emotion and the relationship to go, whatever it needs. I'm still about to have a problem with my thing.

[40:41]

He must have been starting to make a difference in that. Maybe he didn't think about what he said. Jerry said, The dealing with my creation, when I was in a situation, I started thinking about everything I could do to a devil in my style and what I could do to a devil in my style. Sort of a big situation. I used to go to the chiropractor who used to break up me and went holding me, you know, one of the snacks that was sitting holding me and saying, if I could get the chiropractor, you know, I'm completing my practice. I'm feeling very beneficial. He said, I'm very stiff in my back. And then I was saying, well, I'm going to get perhaps the practice itself repeats me not to. So now, if you rest and be redeemed from this wheelchair, then you can stay where I don't have to go get up outside and go.

[41:46]

I don't take this practice for four days moving to that, it's just too sick. As much as possible, if you go to a chiropractor, keep trying to think that there is outside health. I'm trying to think of it as, well, I had my meditation practice and my yoga practice, and now that doesn't work. Therefore, I have to drop this unless I have help. If you think of it that way, I would not recommend it to be both personally or circumstances. I would think it would be better if I had a yoga practice. I had a meditation practice. And I'm going to a chiropractic that's part of a meditation practice.

[42:50]

And I meditate to the chiropractic office in the chiropractic's office. And when I leave, I meditate. This is part of my meditation. And I'm going to feel that I think I'll enjoy it too with fun and doing. Not that I'm going out as some kind of admission while I'm doing something wrong with my practice. but rather other people are helpful. It would be the same thing about talking to a teacher about meditation. Same thing. Why do I have to go talk to a teacher? The meditation that you're doing is you're studying yourself. You're starting by studying your father. That's the easiest place to start. But the self that you're studying is not just your physical body. And the self you're studying is also all the other people that you create.

[44:00]

You create your emotions. You also create what you think all these people are. What you think these people are is not what I think you think of them. What you think down look is perfect, particularly the way I think they look. I see his glasses and his red shirt. So each of us has our own little world we're living in now that we create, that we judge, we evaluate, and that's what we do. And part of the world we create is a world that has chiropractors and arthropuncturists and orthopedic surgeons. And our relationship with them is not separate from our meditation. If you think somebody is outside of you, And you're not even creating contribution to their existence. You think chiropractic is such and such a thing. You think it has certain powers or certain virtues or certain training or certain functions in relationship to your body. That's your pattern.

[45:02]

You work that out. Somebody else think, chiropractors are crazy. That's the way they think about chiropractors. And in their world, they wouldn't go to chiropractors. But in both worlds, the fact that you go and think about certain areas will be helpful. That's something about who you are. So if you remember that when you're going to talk to people, they're not other people. They're outside. They're part of your life. And if you predict that when you go to the doctor's office, then as an instructor, I would say, don't go. I said, you can go to the doctor if you want to, but if you want to talk about practicing then, then don't go. If you want to talk about being free, don't go. But I can't say that to you. It's going to be something with a hardship. Strictly speaking, you're going to get a broken leg.

[46:06]

And you think, when you're thinking that way, for Zen practice, you shouldn't go until you stop thinking that the person outside is helping you and there's something wrong with practice because you can't take care of yourself with this broken leg. This point of view is awkward to think that way. It's a very effective point of view, and then go to the doctor. But, you know, how can I say it? It's a broken leg. You can clarify your mind. Because that's the case where they cannot believe, you know, they're caught by their pain. They can't listen. So in that case, you aren't so strict with people. You can be strict with people to the extent that they don't fall for their creations. And you can say, don't go to any doctors outside yourself. Don't go to anything outside yourself. Remember that you need to totally take care of yourself. You don't need anybody. But sometimes when they package something out, they admit that they really think they do need somebody else, because that's the way they are.

[47:14]

They go, go. You know? Maybe I could introduce some unique things. First of all, I got to review a little bit last week. And one point I'd like to mention, which I think I sort of implied, is that any kind of possible suggestions I make to you, again, I'm sort of asking you a question when I do that. I'm not saying you should be this way. I'm not suggesting that. I'm more asking the question with my hands. I'm saying, what do you think of this? Or I'm saying, are you really aware in that area? So I'm not saying you're not aware in the area that I touch, but I'm asking you to ask yourself, are you? I'm asking.

[48:14]

And if you say yes, okay, fine. And sometimes I adjust your posture, and I adjust it into something that looks to me more expressive of awareness in some place. And sometimes, you know, I may push here in this part of your body, and it's not so much that I'm correcting that, but rather if I push here, you might be aware of where I'm pushing. If I push here, another part of your body expresses awareness. So I may feel like, so often, in many cases, I'm pushing on your back, not because I'm feeling aware in your spine, but because I'm feeling aware in here. And it's not that I know you aren't. Rather, I'm asking you, are you? You might be. I don't quite see it, but I'm asking you. And what I'm saying to you is that you may be aware of it, but part of what life is about is the other people who see your awareness.

[49:18]

It's important. It's not just that I think I'm a good guy. It also can doesn't show that we consider that important. If you think that you're doing a good job taking care of things well and it doesn't show, then other people can't be encouraged by this good work you're doing. If you're doing good work and it showed, then other people will be encouraged to do it also. If it's really good, so this is a Buddhist value, if it's really a good thing you're doing, Other people will like it, and they will like it. Like it in the sense that they'll try it. If you think you're doing something good, but nobody else wants to try it, then what kind of good thing is it that you don't want other people to do it? If you have a practice that frees you from your life situation, that gives you a place to cut through all problems,

[50:25]

Then if you really do cut through, you will naturally want others to cut through. That's what it's like when you really cut through. It has that quality. And when it's like that, then also you wish that other people could If you wish that they could cut through, then you realize that one of the main ways to encourage them to cut through is that they see you and want to try what you do. And the main way you convey it is with how you carry your body in the world and how you sleep. Those are the two fundamental ways. And with your speech and with your body, you can also build houses and take pictures and write letters. But really, a letter is just a composition based on a variety of postures. When you write a letter, you take this posture, and then this posture, and this posture, and this posture, and this posture.

[51:35]

And if you look at the handwriting, you can see the posture the person was in. In most Buddhist countries, handwriting is considered to be one of the main ways to judge a goodness-good person, particularly in Japan and China. The way a person's handwriting looks, people with good handwriting are good people. People with good handwriting do that with the body. Well, I don't know anything to be. You can't, basically you can't take anything. When I'm talking about it, you can hear my awareness. You can hear the shallowness of depth of my awareness. You can hear whether I'm listening to myself.

[52:38]

You can tell a person who's listening to themselves. You can tell if a person's words are ahead of their awareness of what they're saying. You can tell. They can't fool you. If you want to be fooled, then you don't need any help. But if you want to see what they're doing, then they can't fool you no matter what they do. What's good handwriting? I think good handwriting is a handwriting that you ask what's good handwriting when you're writing. That's the best handwriting. And when you're writing it, you really say, every drop of ink that you're writing, you ask, what is good handwriting? That means you'll be concentrated, first of all. Because if you look at what, you know, what is it? In order to really ask what it is, you have to know what the field is asked about. And you'll concentrate, and you won't be sort of doing, this is good handwriting, and that's good handwriting.

[53:46]

There are such things you're going to learn. There are books, right? A tablet, books in a tablet, you can copy, that's fine. But unless you have the spirit of, what is really good handwriting? Well, I'm going to pick at least one thing. If you have that spirit, the handwriting will be really good. It may look shaky at first. Usually you go, this is good handwriting, that's good handwriting. But that's not what I'm talking about, is good handwriting. Good handwriting is an expression of freedom. And you look at it, you just, you want to write like that. And we don't know why exactly, but you do know why too. But that's posture. So we don't really believe in transmitting thoughts.

[54:46]

The reason why we don't think that happens is that we think that each of these things are our own thoughts. And people that are very aware of their own thoughts, their body and voice look a certain way. If you're aware of their thoughts, you have to be aware of your posture and your voice. And we recognize the phenomena of reading other people's minds. We know that that happens. But reading other people's minds, to know what someone else is thinking is not the same as to think that they're thinking. So if you know your own body very well, you study your own body very well and obtain a fully developed constated concentration, then you can see the relationship between your posture and your thoughts. And then, by studying other people's postures, you can tell what kind of thought they have.

[55:53]

I think yoga students know that. You can tell what a person is thinking about the way they're walking, sitting, and moving. You tell. You know. And you can tell them what they're thinking, and they think they know what they're thinking, but you don't think what they're thinking. I mean, you're not thinking they're thinking. Only I think what they think. They don't know what they're thinking. in the sense that you experienced my thoughts, but you didn't work very well. Again, I can't fool you. What I'm thinking, I can't fool you. Do not. And you know better and better as you know the relationship between your talk and your talk, then you can look at me and see what my thoughts are. So we don't deny that kind of thing that each of us have their own organs of reception.

[56:59]

Again, if we share organs of reception, then where's the responsibility? If you're thinking my thoughts, then I can sit back and you can, somebody who's wrong was thinking my thoughts and they were a good meditator. I wouldn't have to be responsible. They'd take care of me, too. But nobody else does my time with my ashing, which means nobody else does my thinking. So anyway, when I'm adjusting your posture, I end up correcting, because I'm asking what's happening with your posture. Another thing I'd like to emphasize, please stand up right now.

[58:15]

Please stand up right now. There is, in the sitting posture, and walking posture, and all postures, a posture can be a medium with which to enact the reality. Also, the way you drive a car is a medium in order to enact reality. And reality needs to enact to your idea of reality. So one of the things that we're trying to do is to develop some way to manifest or realize the way things really are. And the way things really are, we say, is we say everything's changing all the time.

[59:16]

Everything's incriminating. And there is, in most spiritual disciplines, you'll find a kind of urgency that's occasionally brought up, some kind of message that you better get down to pretty soon. But this urgency that's being discussed, that's being recognized, is not akin to hysteria. Although, when first trying to do it, some very sincere people become somewhat hysterical. That's their best approximation to what we're talking about. They like to understand what meant by urgency, or you're not wasting your time. But there's a kind of ironic thing going on here that

[60:23]

Those people who really are never perturbed are those people who are always perturbed. And those people who usually aren't perturbed are very unstable. Those people who are very much in touch with the constant changing nature of existence are very stable. They're almost always the same, basically. Whereas the people who feel that things are relatively permanent and don't change so much, of course you grow older. You have to think about that so much. You can go through a bit about realizing that you've got a bit of it. There's no difference between morning and night, but think. And so those people are different.

[61:28]

They go through a lot of changes. And they seem to be very much a function of the situation. Easy to push their buttons. They have a lot of buttons that you can push. And they would be controlled by basically every change that happens while pushing around. Because they think that things aren't changing, So this isn't to say that realized meditators don't get back with somersaults or jump for joy or shake their hands. They can do any kind of movement at any speed or slowness. They're going to act excited or depressed. But you always feel they're doing the same thing.

[62:31]

You always feel they're doing the same thing. And they are. They're always doing the same thing. And you feel the same thing that they're doing. It's called, give it a name that they want, being awake, cutting through, getting through, being good, being helpful, encouraging you. And that's one of the things that's wonderful about it. A very highly refined person like Suzuki, where she is, at the end of his life, I've been practicing for many years. The wonderful thing about him was that he could do anything. You know, he could lie, he could joke, he could hit you, he could tease you, he could praise you, he could drink tea, he could spit out tea. Whatever he did, basically he felt that same careful, loving, tough, concentrated freedom. It's all the same. If he had to stay being, you know, a big tough Zen master all the time, it wouldn't have been such a wonderful thing.

[63:41]

As a matter of fact, what he usually was was what you weren't expecting him to be in order to manifest his freedom. So if he came to Zen Center and expected some superman, you know, this big, strong, stable, whatever, then he was a little old lady that was slouching all the time in his chair washing TV. If you thought that Zen was, you know,

[64:12]

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