I think most of us are, even if we have an experience of our real body, sense of mind and body without being conditioned. Even if we have a sense of that, our sense of that is rather fleeting. We lose it very quickly and are again confused or caught. Seemingly unimportant, but very. Pressure is so dense. And so we come back to a session or thousand every day.

[01:22]

because I think the most necessary to renew that sense of being which is not conditioned. But just to continue practicing as if by osmosis or something subtle you are going to realize yourself. Also foolish. You can practice that way for a billion years, as long as you have some doubt about why you're practicing, why you're sitting. You have to.

[02:29]

Confront your consciousness, or lack of consciousness, or seize your situation. When you have no questions, then maybe to just continue. Practice. Practice. But to just continue when you have many questions, or when you're doubtful. Isn't it an effort, a confrontation of the dark spots in your life? In session I always feel like coming back, particularly the first day, necessity to come back to our body, speaking about our body, physical practice.

[03:47]

There's a great deal of Zen lore that's passed from monk to monk, or practitioner to practitioner, in monasteries, that never gets into books, and very seldom, about your body, your aura, and your breathing. There's much more. But I'm afraid if I talk about this kind of thing too much, for you it will be the source of your practice, the reality of some new fabrication. You know, we're trying to get away from the fabrication of our mind, which Mostly our consciousness lives in our mind. We can know that but still to notice it again and again is refreshing how amazing it is. We want to live in

[05:21]

fabrications of our mind. We keep creating things, thinking of things to then think about. We think of things and exist within. Thinking of some world and then deciding how we are in it. But we can make that same kind of fabrication with our bodies. But the important thing is that you take the opportunity you have to shift your consciousness away from your mental fabrication so that it is body and mind. And you'll find, if you become more conscious of your posture and your breathing, that there are aspects of your physical body that are not conscious. You can compare your right cheek to your left cheek, say. And you'll find, if you're sensitive enough, there's a different kind of consciousness

[06:50]

in each cheek, or each shoulder, in each temple. And it's quite unexplainable why there's some difference. And you may feel some bands, invisible bands, linking together some parts of your body, but not linking together other parts of your body. linking some together on one side, across not on the other. And often when you first notice that kind of thing, and again, I hesitate to mention, when you first notice it, there's sometimes quite a feeling of terror. Again, it's hard to explain why we feel such terror. this recognition of something beyond our control some karma that we seem to be stuck with like finding yourself in jail

[08:19]

accused of something you don't know what you're accused of. It seems hopeless when you first recognize these bands, areas of unconsciousness. But with some detachment you should be able to practice it. Just recognize it. And maybe sometimes form a recognition, a question about it. Why is this side dark and this side light? Does this side feel easy or accessible and this side feel closed? Involve this. So in such a

[09:47]

in the process, you become more conscious throughout your body, throughout your breathing. And your consciousness won't be just located in the fabrication of your mind. So in such a process, you become more conscious throughout your body, throughout your breathing. And your consciousness won't be just located in the fabrication of your mind. But again, then you have a new kind of location, physical location of breathing, Posture. And there is a tendency to control your mind by your breathing and your body. And your mind, through some design, trying to control your body to control your mind. Some value.

[11:12]

But if you sit quite still, and your mind becomes relaxed, and your body, even though you notice certain kinds of unconscious activity in your body, you can be relaxed and accepting of your body, not anxious. Your body, too, will drop away. And you will find you have no consciousness of your body, of its position. Then you'll wonder, am I sitting straight or crooked? There's no way for you to tell how to sit. If you don't have a consciousness of the position of your body, posture of your body, then how do you tell if you're sitting straight? It doesn't matter.

[12:54]

being relaxed again in this kind of physical situation, you can find some way to be relaxed when you lose your mental posture, your mental consciousness, when causation is gone, when the usual feeling of space and time Then we find we express ourselves through what we could call three identities. Godly. Buddha, Dharma, Sangha. Deep individual sense. Sangha. Everything.

[14:11]

And Sangha is something in between your deep experience of yourself, which may come from Samadhi or some sense of Manjushri or Buddha, some deeper sense of Buddha. Casting away that limited sense, conditioned self that gets caught, irritated, doesn't care what others think. Somewhere between that deeper sense of your identity and everything you want, is sound. And it's an identity. That is an identity. I'm using identity. I could call it something. But that identity is difficult, I think, for us. Partly just because we are Americans.

[15:42]

that there's no political reality to that which is in between all and the individual. So we are taught that the basic unit of society is the individual and society. But for a Buddhist, giving up a location, you find that you

[16:50]

express yourself through other people. When we talk about realizing ourselves, we mean realizing Buddha, Dharma, Sangha, So we realize ourselves through and with others. And we realize ourselves through ourselves. And we realize ourselves through everything. Each of these three is absolute and infinite. Before we can know this kind of freedom, we have to be comfortable with our own mind and body, and be able to drop off

[18:16]

speculation, fabrication, drop-off is limited. Sense, by which we refer as So a good teacher like Surya Devarajan's teacher, Gyokujan, so on, or Rinzai, or Munwang, they all constantly railed at their disciples. And the more they could do it, the more it's a kind of confirmation that there's no one there to make angry. It can be described

[19:40]

And in the sashi, there should be some difficulty, this falling away. There's no cleansing ourselves of these confused existences. I almost can say contamination, because that's how it's experienced. It affects us until we have an eye to see through. There's no freedom from these without some aim.

[20:43]

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