It was like the only thing I knew we were going to talk about is ourselves. A certain session was, it's no better than it is. You're not going to do anything about it. You're just going to keep it. She can't tell you that. means to give up illusion and gain the mind. To give up illusion and gain the mind. And the illusion of thought, we want to get that thing. The illusion of there's something outside of our own spirit, our own way. Nothing outside.

[01:06]

I vibrate through it. I evaluate it. I feel it. I try to improve it. I want to feel the satisfaction. In this time, I'd like to do those acting ones that they were able to do today. Just like I need some place in my body to stay real, to experience the feeling, the sensation, the breath, the way, without going outside of that beautiful. But we can do that, and we've all had that experience, but very refreshing. Exploring for some period of time. Just being here, being out here.

[02:11]

And I've been fighting against that. Pursuing boiling quality up to that point. I was only dreaming about us because we know we're alive. We're not undermining our life. pulling the plug on it, letting it protect it, letting it protect it, by ascribing it to ourselves, by criticizing it, considering it to be good. I've lost some of it. One of our guests here asked me if I would read the manuscript of the forthcoming book. I think it would be like a little word or something, like something that might be used.

[03:15]

It's a private book, so I'm looking. I like this woman, and I like her work. She believes. writing about the fiction that we've done in faith for a number of years, and also in show. And I agreed to do this. I learned that I was going to be traveling to the kingdom and realized I had to complete this assignment to get to the first thing I did that weekend. I was just done with this manuscript, which is about the organization cosmetic for the addicted organization. The most recent society to come to have addiction with the social culture of that This new one is about the organization of addictive substance and addictive processes.

[04:26]

It's really interesting to hear that like our life. When I came to write the book, I didn't really write it down. Usually my name or the name of the customer. I checked it, and inside it was a book. I was like, come down. I didn't get that. And then I was caught. I really like this person, and I thought they liked me. And I said, all right. And how can I say no when he'll see me take that into consideration all the more? You know, of course, I realized I was counting the older thing to be a director. I said, 30, 20 feet. But she was been a nightingale for several years, treating people for years. And if I couldn't tell her how I felt, would I? Honestly, it took her 33 that I wasn't getting this back to her.

[05:30]

Trust me. So that was really helpful. I wrote her a nice letter, and I thanked her for the book, and how much I appreciated it. And I found it relevant to some of the processes, my own process. But I didn't find it, didn't feel right putting much into your support. When I was trying to get one, there was a mess layer, which I opened today. She was a little sorry that I wasn't able to do that, but she appreciated it. And she booked an operative service that needed something different. Because the question I asked her was, do you think process can become an addiction? Because her antidote to becoming an addicted behavior is mood immune processes.

[06:32]

And I think process is where I get that, too. But at one time, it was like so much, always in process. And I thought, you know, that's a great piece, too. And it must be the perception you force on her. So she looked back, and she didn't think that carcass for itself was addiction, but there was something like an addictive carcass. So sometime when she was in the area for that, she would take a look at what we were doing. And I told her, please, take a look at that. And I think that that's what we might be coming to. I'd really like to talk to this. I want to come talk with you. Sometimes if I could substitute for knowing ourselves, being standing for our own truth, our own reality, our own body.

[07:43]

Leave a meeting and check with somebody. What did you think of it? But it's not really sure when I take on the medium life to react. So yeah, I think that is good. It's her premise, only validated by other researchers in her field, that 96% to 98% or 99% of American cultural society are addicts, characterized by their disability. not just by addiction to alcoholism, or drugs, or sex, or food, but addicted also to relationships, or to what you call concepts of work.

[08:48]

She characterizes It was decided by the neighbors, which we all recognize. It's pretty dysfunctional. It's not just in God and self. It's not just in God and self. It's not just in God and self. I think it's helpful just to look at these things. It validates what we all experience, a dysfunctional reality. I've got to admit, I don't believe this. I don't believe that. She, the behaviors that she talks about, are people who use up all denial, depression, control, frozen feelings, lying, extremely reckless and always trying to do something that sucks without being subjected to it, polarizing experience,

[10:18]

While I was getting ready to go on the trip, I was using a word processor for the first time, and somebody was helping me learn how to do it. One afternoon, it was Saturday afternoon, and we were both really glad that we were going to pull it out and see if it developed. She was... She had a cold and was feeling sick. We thought, why did it go to that? But at the same time, it was asked to do a job that had to be done by... She was caught between two impossible experiences that she was really sick and wanted to live with. Unbelievable. The job can't be done. She just didn't, couldn't run out of your mind.

[11:33]

It's just that, you know, I'm sure something can be done. I'm sure that God can do the same thing. I really can't wait to die. I must do it. I must do it. I must do it. Anyway, we talked about it a little bit, and she realized that she was always asking her wife in extremes, which were both impossible. And she died. She really died. Perfectionism is another one of these characteristics. They didn't grow out of anthropoic. They were originally identified in anthropoic.

[12:35]

But families of alcoholics will be home after a crisis COVID-19 because without their complete cooperation in joining the process, too soon. There is an audible perception, can't get away, that everybody makes room for, here's what's heard, a reality, joins the reality, develops, and makes it possible. And denying what's going on. Not completely aggressive. Pretty cabalic, cabalic. From that, wine, she was describing wine as being a very characteristic and socially acceptable mode for discourse in our society. And a little white wine, which can be characterized as, well, you're just being kind, or you're not understanding what's going on.

[13:48]

When you do something, you avoid the evidence of your own fear. There was a I mean, I've talked to over a hundred people, 150 people in San Francisco, or the addiction-need-buddhism center, people who were both practicing addiction-need-buddhism, along with parts of the Catholic Church, etc. There's been... group that has gone back to their house. And there have been groups in the Bay Area. Quite a few students have come to get like some of such groups.

[14:50]

And the program's been expanded now to kind of Zen Center-wide. So one Sunday beauty, when I was there, was including victims of people being together for the first time. And the dining room was full. It was amazing. And the process People were just up in the mountains, just their minds, giving examples that growing up with values of alcohol, being a thief, driving in the city, sexual abuse, child abuse, suicide. Just one story after another, it blessed me. A neat person talked about how I, somebody like that, could have a very neat time in life. How hard it was to live, to live by the family system that existed. And what a relief it was, I didn't have to go to the hospital.

[15:54]

Somehow we found a way to connect with groups and to find many other people sharing their lives. And it doesn't even seem like you have to live. So when I said the other night that we were all psychologically in connection, I didn't even doubt it was stronger. In fact, this is the work that we are doing. It's coming from a kind of culture that we didn't have. It's looking for that. It's looking for instant gratification.

[16:55]

We use the fifth. We have taken this wisdom tradition. I think it's not easy for us to know how it works. I think we don't treat each other as we respect each other. It's not like I'm taking it all on. I've seen her my whole life. It's like I understand her. Somehow, we've always felt, you know, I've always felt like I've just changed myself. Or that you, like, try this, you know, try this therapy. And when it's right there, you realize, you know, you started to see.

[17:57]

At some point, I think it's a wonder that there's some confusion about how to work with the practice of no doubt. With the practice of no doubt yet. With the practice that just does We somehow want to convert that into something that's more familiar. When I first came to Cincinnati, I was reminded I couldn't believe the future. I was asked to investigate my experience with such people and such my name. It was overwhelming.

[19:11]

I couldn't do it. There was too much cover for sitting. I wanted to get the coffee. I said, no. You can't hold the cup. And so for many years, I wasn't able to do the practice. I investigated my... I investigated my... I investigated my work. And sometimes I cleaned it up. It was just enough to try to soak and put my backs in. And then with my grave, she was like... At first, she and I sat and just put our backs in. And we... I want instruction from you. I just want you to think of yourself.

[20:14]

All of us are different. characterizing each of us is fear. What we have made that they should be as each other. We're all afraid of each other. When we think of that, we realize that Only a country which doesn't respect the child or have a way to teach the child to respect itself, its own experience, its own truth, envelops a society of people who are afraid, not testing themselves and not testing each other. I think that's why we're here.

[21:20]

It's something that Tsutsubu Roshi's kicking, Tsutsubu Roshi's person, it made us in a whole way. In a practice like Sashino, we can see our whole life So you need to be able to see. Just as during Tangada, you meet yourself there. After, one of the temples in the Myoshinji complex, there's a garden. The kangaroo garden, narrow and long. It consists exclusively of gravel, white gravel, rake, just rake. We went to the line with the rake.

[22:24]

And somebody was escorting us around, told us the black garden represented our original, born-less nature. Our original self. And if you take that seriously, you'll hear that and not have to take it any bigger. That's what I'd like you to think of before birth and death, before you take form, or beyond form. I feel like we have to make some real effort to know our life in this formless way to find the real truth of our connection with each other and with the better.

[23:32]

It's beyond a conceptual discussion. So what I want to encourage us to do is to find some place in our time our breath, our posture, our sensation, where we can turn ourselves in to be really penetrated to the art of the activity of the mind. The Four Foundations of Mindfulness Buddha says, meditate on the body, in the body,

[24:36]

Meditate on the feelings in the field. You meditate on your body, and your body needs to penetrate thoroughly, deeply, to experience sensation. Everything is arising. Just do that. You know, allow yourself to drop into We can do this. Use the pain. Use the fear. Use resistance. Investigate resistance. You said, I used to work with you.

[25:44]

You had a good life. You had a good life. What I used to do with you, This is the children's organization, Mom Food, with the translation, building lectures to aid at least the time for aging.

[26:56]

It's taken down by the physical translation that was brought to us by the group from Minnesota to the United States of America. Monday, Melbourne, Australia. I'm just going to be looking at something with you. If you wish to learn the Buddha Dharma, do not hold on to the conditioned mind of the past 30 minutes. I truly understood that we must gradually reform previous thoughts and views and not hold firmly to them. In one of the classics, it is said, good advice sounds harsh to the ear.

[27:58]

This means that useful advice follows against our ears. Even though it may be contrary to my liking, if we force ourselves to follow and carry it out, there should be benefit in the long run. This is very familiar to all of us. The supreme way is not difficult. Just refuse to make practices. Only when you cast aside the mind of discrimination will you be able to accept immediately. To cast aside discriminating mind is to be part of it. To cast aside discriminating mind is to be part of it.

[29:00]

One last section. He keeps talking about people who are just practicing. Please let it be. Like having abandoned their parents, wives, and children, and no longer coveting offerings for food, they join the communities of practitioners who practice the way. However, if by no means you laugh, they waste their time neglecting the good that should be good. They are better than many people, but they still cannot cast away their ego or their desire for pain and comfort. There are also those who are not concerned with what their teacher thinks, or read it as she saw it with other fellow practitioners before.

[30:08]

They always bear in mind that practicing the Buddha way is not for the sake of others, but only for themselves. Such people desire to become wholists or take the principle of life, and they truly practice We really seem to be people of the way compared to the people naturally. However, since they are still practicing, trying to improve themselves, they have not become free from the truth. We want to be admired by Buddhas and Bodhisattvas, desire to attain Buddhahood and complete wholeness. This is because they still cannot believe their desire for life. Just cast body and mind into the Buddha Dhamma and practice without desire either to realize the way or to attain the Dhamma.

[31:16]

Then you can be called an undefiled practitioner. My own life began not dealing with the projects. Without time for becoming rich. Without time for being a good person. Without time to be a good human. Just to understand me. And to have friends.

[32:20]

I'd like to eat the clutch. I thought it was the same thing.

[32:39]

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