said that it was going to go to Friday at 2.30. Is it OK if we end at lunchtime? Is that right? I'd like to end at lunchtime. I'm sorry. So if you have any questions at this time about what was presented last night, please, if you like, bring them forth. I have a question I asked you about last night and this morning. Well, I think I've always thought of calling this kind of in the way I didn't encristall up any, but like the way I thought of God, kind of like this law that everything I said or did or thought is somehow, you know, like seeming or kind of like it couldn't, no matter how small, but somehow, somewhere, something like if you think of God, there's like a presence that will be who can carry out your actions.

[01:06]

I mean, Buddhism, I guess, I was wondering if it's, and he spoke of the mechanical aspect of the law of karma, you know, how it is, not exactly like a wreck that everything's done, but how it accumulates and, you know. Well, this little one-page thing I gave you has three sections. One is, what is, pardon me, The next section is about the retribution or result in karma. That's the section you're bringing up. And the third is who inherits or what inherits this, you know, where does the result go? Okay, so I'd like to have a separate discussion about the consequences. But in that time, you can bring this up, okay? I'd still like to focus on, you know, at this point, what is karma to see if we understand what it actually is in the first place?

[02:16]

Any questions about that? Before we go on to the, how did the effects manifest? What's the pattern of retribution for action? Last night, I'm sorry, I can't remember the exact reference, but maybe the word will bring something to your mind anyway, but you said something about karma as bondage, or even if you somehow have to understand something, you could still be caught. Maybe there was something about bondage in there. But the question that occurred to me is, what about, how did that have something, what's the relationship to bodhisattva vow, that even if you maybe see through it, come back and exist in the mud and help that and the lotus and muddy water, how karma and that vow are re-entering if there's some relationship there.

[03:19]

Or is it not karma? Okay. So... Last night I talked about what karma was, but before I talked about karma, I talked about how important it is to study karma. Remember that? So, there is a teaching that there's this true body of Buddha, that this enlightenment has a kind of Reality body. The reality body is like vast space, but it can manifest in the world in response to being. So, if you have beings, for example, beings who are involved in karma, the reality body of Buddha manifests in response to those beings, like us.

[04:24]

And the way it manifests any form of teaching teaching, reality. So, for example, it manifests in the form of a person like Shakyamuni Buddha, and then he teaches, and what does he teach? He teaches right view. So, enlightenment comes into the world where beings are caught up in karma. It teaches them to look at karma. It comes into the prison of karma, and people gain how to study the prison. Then you're saying, well, you know, now it's like this bondage prison, this karmic prison. What about the bodhisattva vow to come into the prison, come into the bitter mud? Yes, the bodhisattva vow is that enlightenment does come into the world of karma, and people being in the world of karma how to study karma.

[05:26]

And from the point of view of enlightenment, the prison, the mechanical prison of karma is a playground that they jointly jump into in order to teach a being how to get out. It's their favorite game called teaching dharma in the world of karma, the suffering being. and Bodhisattva, there's no way for Bodhisattva to do her work other than entering the world of karma. After the world of karma, Bodhisattva would not have a gyo-sa, or a plane around. Okay? So, it's not necessarily escaping karma, I'll say at the moment, but understanding karma or engaging It's understanding in karma, how to move through karma in freedom, to find the freedom in the realm of karma.

[06:40]

To be free of, to be free of, but not have to leave to be free. You have to give up the world in order to be free of it. You don't have to leave the world to be free of it. And the same with our own mind. As a living creature, we have a mind, we have a field of experience. What's the way to be in that field of experience of freedom? And first of all, if there's any obstructions and clinging and attachments and confusion and suffering in that field, If you study it, you can complete it. So I taught fairly quite often. In the land of Islam, a man was put in prison, and one of his friends sent him a present.

[07:47]

We opened a present with a prayer rug. He thought, well, why didn't you send me a file of money to bribe the guards or a gun or something? What a friend. And he put the prayer rug down and started following on it. He said, doing that practice of Islam. And he followed on the rug. And after a long time, he started to get to know the pattern in the rug. And then he gradually noticed that there was a rather unusual pattern for a prayer rug. And he gradually realized that actually it looked like a diagram. you realize it looks like a diagram for a lock. So, you realize that if it was a diagram of the lock of the cell, it may have seen that out. So, if you just keep studying the diagram of your bondage, you'll see the heat.

[08:50]

So, you know, there's some pattern, there's some pattern that That's a Chinese character for thinking or volition up there. You see the top part is right the pattern of a rice field, the bottom part is the mind. So it's the pattern of the mind. If you keep studying the pattern of the mind, you'll see how's the lock there. As you understand the structure of the lock, you'll see what kind of key that would fit that lock. And then you just know it right while you're in. I have trouble telling you the difference between karma and voluntary karma and concentration. Like you mentioned that the root breath of a new root is a non-karmic thing. So what about... In the working of the stair gear, it's not karmic, but it's a working, a function, but there's no thinking there.

[10:01]

It's a non... The way that Van Hoonstein works with the water, and the earth. It's not thinking. So like putting your hand, taking your hand off from the earth high? Yeah, you can do that. Or like a child, you know, a little kid, if they, when they're quite young, if they're on a table like this, and they move toward the edge of the table, they get scared, they get back away from the edge of the table. Because if there's a pattern, and the pattern changes, they're wired to move away from that pattern challenge that happens from the different distances up there from the eye. And so you can actually have a floor which has big squares, you know, on it, a flat surface, and then little squares on it, and the child will come to the little squares and back away. And if you push it on the floor into the little squares, it will get really upset. You know what I mean? You following that?

[11:01]

Because usually, This is a continuous pattern, and the size of the pattern is a bit smaller. You think the kid would drop. So they're built to move away from that. And at a later age, they jump into that city. Especially boys. What about... The feeling that the mother is there encouraging them to do their book. Well, I didn't actually get to ask my question. But anyway, that's an example. Not karma. They're not thinking. They still think of it. So what about the thing of, hey, you, a person trying to do a thing? That seems like it would not be a karma thing. They're not really thinking about it. Yeah, right. It seems like this is an example of where But in that story... There's a story he's referring to, which we have to tell now.

[12:04]

And the story says... Tell a story now. I have to tell a story now, so we can follow that. So, two monks are talking, and one monk says, watch this, and he calls to a boy who's nearby, and he says, hey, you, and the boy goes like this. And he says, hey, you, and the boy goes like this. And he says, hey, you, and the boy goes like this. And he says, what's you, and the boy goes like this. Okay, two different responses to the word. One case would return, and the other case would go, thank you. Okay, so what's your question? The original story was, hey you, he says, I call, hey, you. If he turns his head, I say, what is it? So in other words, if I say, hey, you, and he just responds like this, then I say, what is it?

[13:08]

If he hesitates, he's thinking. Well, again, There could be an intention to do it, okay? So there could be this kind of like busy thing of the mind's shaped in such a way that guides the hand over the vikika, all right? And that you could say that that's karma. And it's particularly karma if there's the operation of a self, a belief in itself, which is isolated from other cells, and that self is now going to act upon this pattern of thought and move the arm.

[14:12]

That could all happen. All right? And simultaneously, there could be, you know, complete presence with that at the same time, which wouldn't be karma. But you're saying, well, there's some karma there, too. Well, maybe there is. Now, what if by training oneself in that situation of karma and studying karma for a long time, you become more and more intimate with this kind of non-thinking that's going along with the thinking, and gradually you uproot, or, you know, gradually, finally you uproot the belief in self, which is what makes physical and verbal and mental action into karma, then you can reach for these things and there's not any karma at all. It's just non-thinking. So whether there is this, whether it's the case of karma by itself, the person just involved in karma, although there's karma and observation of karma, or whether by

[15:31]

I have an observation that comes for a long time, the person becomes intimate with the process and seeing the source of it and become free of it. And now all the energy is not connected to the group itself, which stage of the process it is. I guess we have to look into ourselves and discuss with someone about where we are in that picture. If we're discussing it, we're probably on the verge, anyway, of starting to study. But there can be a long training period when we're We're studying the condo, but have not yet gotten to the source of illusion that makes karma possible. And in fact, that's the way things really are before we get into projecting self onto the process. And Paniya was talking about something about, last night, she was talking about, if you can become completely intimate with this process, whatever process, even the process of karma, that intimacy, from that intimacy, appropriate action comes.

[16:50]

So if someone can call your name, you can turn your head. Looks like a Buddha would turn your head. Hello, Buddha? No big Buddha. No kind of like, well, I'm Buddha, so I'll turn my head. You say, Buddha? You know, Buddha knows his name. I'm a fool, yes. They call me Buddha. So I turn my head when they say Buddha. But no kind of like I do it. And sometimes you might say Buddha and Buddha won't turn your head, because it's not appropriate. In the exception of no head turning. It's hard for us to understand how, once you start becoming aware of karma, or even before, you might not be able to understand how you can act free of self.

[17:51]

But when you're free of self, then action can be free of self. When the living person, when the living being is free of self-belief, then there still can be action. So enlightened beings can walk around without doing any karma. That's the proposal. Yeah. What's the relationship of unconscious, subconscious? Relationship between subconscious? Subconscious thoughts and unconscious thoughts, do you say? The relationship, they count, they count. If you have an unconscious impulse, and act it out, it's still kind. Evelyn?

[18:59]

Which kind of action? That's the difference, is that... is that when somebody calls your name and you turn your head, if it's by habit, it's about karma. And if it's just according to the circumstances, you know, because the circumstances determine that rather than there could be no habit, then it's not karma. But particularly, I guess you'd have to say, well, could there be a habit that doesn't have anything to do with self? It didn't have anything to do with self. Would that habit be okay and not be karma? And I would say, maybe even a habit that had no self mixed in with it might not be karma with me.

[20:03]

For example, the Lundberg habit. So that, you know, there's some kind of like going along with the world, though. that each of us has this name called you when somebody else says it. Or you when somebody's looking at us and saying, that's kind of a language habit. So I'd say, hey, you, and then the habit of turning ahead of the agreement, the convention of you turning ahead. But there might be no you there, no attachment to the you, except for being when you turn it. And I think that part, looking at the story again, These two monks are sitting there and trying to tell the difference between ignorance and enlightenment. So the one monk is going to show the other monk how to test it. So they call this boy. They say, hey, you. The boy turns his head. But I think what they mean is that the boy turns his head, just turns his head. He's got no concern. He's not worried about whether he's turning it well or not.

[21:04]

He's not concerned whether there's been a gaming thing coming. He just turns his head. The way he turned his head, the monk who's trying to show, says, is this not the immutable knowledge of all Buddhists? Right? Hey, you. Is this not the immutable? So he turned it in such a way that the other monks didn't say. The point of it, you could see that the way his head turned was, you know, like a sunflower opening. Isn't the way the sunflower opens the immutable knowledge of all Buddhists? Isn't the way rain falls the immutable knowledge of all Buddhists? Isn't the tear on your cheek when you see suffering beings the immutable knowledge of all Buddhists? Yeah, no big deal. Now, if somebody's suffering and the tear comes down, you're wondering, now, is this tear enough? Has somebody been noticing this tear enough? Is this really, am I going to get something out of this? That's not it. So when he said, hey, you, both monks were watching, hey, you, and he turned his head and said, there it is.

[22:10]

That's Buddha. Then he said, the boy, what's Buddha? And then the boy started thinking. See the thinking? You can see it. Very things happen, you know. And he said, is this not the fundamental affliction of ignorance? So, even though it's a habit maybe to sort of turn your head when you're called, There's a way of doing it that there's no self. Claiming that, there's just a response, and there's a way that you're concerned. Should I turn my head? Should I not turn my head? Do you look good? Are they not like this? Not like that? Am I going to get sent to this? Blah, blah, blah. Then you turn your head and you're suffering. So I think there could be habit. One is to have it mixed in with the self. If it is, then it's kind of. Um, I think that karma is a form of cause and effect.

[23:19]

No. There is a law of cause and effect of karma. Karma itself is not cause and effect. Karma... Karma is... Well, you could say karma is an effect, and karma is a cause, but it is not cause and effect by itself. But it is a result of cause, and it can be a cause. when there is karma causing effect. Karma itself is just a phenomenon, but when it arises, it has effects. So the teaching is that the right view is karma does have effects. There isn't just action, there is a reaction, there is a consequence. So we study the cause and effect of karma, old study that Parma is involved in Cosmos, but Parma, if I thought it was strictly speaking, is not Cosmos, but... a little bit, you know, slightly different.

[24:31]

Yeah, but Zagrin, let's see, what is it, um... you say Zagrin will do that, but... The Zhajana does that is not what I mean by Zhajana. The Zhajana I mean, the Zhajana I'm talking about is there prior to your blood pressure being delivered. So the first time you sit, the way you sit, the self, the Zhajana, also before you decide to sit, Zhajana said. Before you start setting dhādhan there, when you first set dhādhan there, and as you practice dhādhan for three hours in front of seven minutes, your blood pressure drops. But your higher blood pressure itself is dhādhan, and your lower blood pressure itself is dhādhan. Dhādhan is all pervasive, as we say. If we are having four and a half of the striking of the hammer, it's exquisite feel, resonant, draw time, space.

[25:34]

It's lowering the blood pressure and all that other good stuff between no heaven. Okay? Pardon? Daza is enlightenment. It's not a cause of enlightenment. I mean, it's what I call daza. The daza of, you know, a Buddha, Buddha daza. Now, some people, the daza can be used by anybody if, you know, we don't have a patent on the word, so... Some karmic being can go say, I'm doing dhāgana now, and that dhāgana is another kind of karma. Which is fine, they can call it dhāgana. You can't control this Buddha. But, strictly speaking, the dhāgana of the Buddha, Buddha doesn't do karma. Buddha just saves all beings. And that's dhāgana. That's Buddha dhāgana. Buddha dhāgana saves beings. But certain kinds of concentration practices are even cooler.

[26:38]

But certain kinds of concentration practices are even cooler. Yeah. I think there is what you're talking about, the fact that the children show, or not being judgmental? How does what I'm talking about relate to objectivity, which is to see a situation and not bring judgment to it? They relate in the sense that what you're referring to is seeing a situation and not bringing judgment to it. That's the best way to study karma. That would be a good way to study karma, to see a situation and not bring judgment to it. Now what situation do you see? You see a situation of karma.

[27:38]

What's the situation of karma? Perhaps bringing judgment to the situation. So, there it is, you've got a situation. Here's your mind, okay? Got this mind, got this experience of you. There's judgment there. In most, almost all, take your consciousness. In almost every experience we ever have, there's judgment. that part of the pattern, that part of the landscape of a moment of experience is judgment. Okay? So now you've got judgment there sometimes. And then what else you've got going on? Very further, you know, impulses and emotions and values and intentions and perceptions and concepts, all this stuff going on. You know, some judgment. So to observe that field without judgment, you know, just let it be as it is, that's what it's studying, the field of judgment. So, some people are attracted to Buddhism right then, because they feel it's non-judgmental practice.

[28:42]

But again, it's not that when you're practicing a meditation, it's non-judgmental. It doesn't mean that there's not judgments in your mind. You realize freedom from judgment by studying judgment. So in most states of chronic consciousness, part of the pattern is that there's some judgment there. Some judgments are really painful, and some judgments are not so painful. Some judgments are actually quite pleasant. Yeah, non-judgmental meditation is the way that we come through from all suffering treasures.

[29:51]

Although we may not be interested in the field treasures. If you're in bondage to treasures, you're falling to bondage to junk. But within all kinds of bondage is suffering. Bondage to beauty, bondage to the loveless, bondage to the holy. bondage to liberation, bondage of bondage. So if we non-judgmentally steady bondage, we become free. And again, to say free of bondage to junk means free of bondage to the judgment of junk. Anything else? The junk becomes gold, I think. Well, it's nothing like the junk becomes gold, but that junk becomes beautiful. If you study things with a non-judgmental attitude, you gradually see how that happens.

[30:57]

When you see how anything happens, it becomes beautiful. The way junk happens is beautiful as the way treasures happen. I don't think so. Because although the treasure may be nicer to look at, and so that's nice, plus the beauty of how it happens, wouldn't that be better than that very obnoxious thing, plus the beauty of how that happens? Well, the thing is that you're... you get extra bonus from seeing the beauty of ugly. So they're kind of balanced out, and everything actually is kind of equally overwhelmingly beautiful when you see how they happen. So it isn't exactly that junk or obnoxious things change into something else, but rather you get to see the light of everything.

[32:11]

You're having trouble coming to terms with beauty? What are you referring to when you say, is that a form of bondage? Well, you're talking about you could be from bondage to something that is a bondage to do with it. Well, Jen was talking about getting away from junk, and I said also, you can free of treasure.

[33:18]

You can't actually, I don't think you can become in bondage to beauty. I think what you do is, when you see beauty, and try to get it, you kill it. So, because you want to be in bondage to beauty, because you want to, like, have beauty, you kill beauty. Beauty can't exploit it. You can only kill it and exploit the killed beauty. Because real beauty is just totally out of control. But we don't like that, so we try to make it into our own version of beauty, which we then can sell, or possess, or manipulate. So we kill beauty. If beauty is just the way things are happening, you can't get a hold of that. No, not necessarily.

[34:28]

As long as you, when beauty happens, as long as you just let it be, and therefore lose it, because part of the way beauty is that It's the way things are happening. The way things are happening doesn't hold still. Okay? Then you have, if you just let it sort of be out of control and just kind of keep overwhelming your limb, you know, then you haven't killed it. Now, in the midst of that, you might say, geez, I wish I could get a hold of it. Geez, I wish I could have it for a little while. Just hold it for a second. That wishing, that yearning, that wouldn't necessarily kill it unless you act on it. and stop your car and get out and take a picture. And then you look at the picture and say, what happened to the view? Like, you know, when you drive down the Green Gauch on that road, you know, and you come and drive and come around the corner and go, there's a big ocean.

[35:32]

You know, kind of want to stop your car and, you know, hold it there for a second. But have you ever stopped your car? I've stopped my car from a plane. Not there. And you come around the corner and get this flash of ocean and sky. It strikes you, you know. And then you keep driving and you lose it. You go around another curve and it's gone, you know. Because you can't keep watching it. Otherwise you'll have a dent. Right? So you turn, you know. And you lose this beauty. You lose the ocean. You lose the sky. Then you come around another corner. There it is again. But not the same one. Not a new one. You want that, but you have to keep turning. If you actually stop your car and look, it's all gone. Because you're trying to get it. But that yearning, I think that's okay. The fact that you drive around the corner, beauty, and love. It hurts you when it hits the first time, and it hurts when it goes away.

[36:38]

But that hurt is not, that hurt doesn't hurt you really. It is painful, because it just attacks your heart. wakes your life up, you won't go to work. You're a little bit like, oh, I'm not quite completely willing to let go, right? A little bit looking forward to the next time. And if you look forward to the next time you come around, you don't get it. If you're watching for it, or if you're going to turn, not fair. That's my experience. If I'm waiting for it, it doesn't count. It's when it surprises me. Just what? The big galuta bird comes in and dives into my heart and blows it up for a second. I want more? Okay, fine. That doesn't hurt you that much. But to actually act on me, then you bring them to close your eyes. Close your heart. I don't want any more of this beauty invasion and beauty abandonment. I'm going to fight back and stop my economy and go out there and get it.

[37:39]

Well, no. It doesn't work. So there you are sitting in the window and the birds sing, and the sound gets you, okay? And then it goes away. And then maybe you run for it. But it really wasn't the sound of the bird, it was the way it happened. It wasn't just the sound of the bird, it was the sound of the bird coming in your ear while you were listening. All that is one with the beauty mind-blowing. We have different problems with that. My husband was about six years old. He liked me as a model. He had all those maps. He had paint and glue. So I tried burning it?

[38:47]

I tried to keep it cheating. It was burning out, not always. And a friend of mine once looked at me and said, that's amazing. You should need to follow that. I don't feel it. That's insane. But lately, I've really... I remember that when I thought that she had fresh eyes and she could see all the math and child with you. And now I understand. It's so much white and... Right. Yeah, fresh eyes. You've got fresh eyes. Study our karma with fresh eyes. Okay. Yeah. Yeah, I think that's probably, you know, uprooting the karma means uproot the source of the karma.

[39:59]

But we really should be, uh... If you, you know, if you fight karma, it flares up. Try to, like, you know, this gentle, alert presence with it moves to freedom from it and getting to it through. But if you just try to pull karma out directly, you just make karma stronger because trying to pull up, if you're in the world of karma and try to pull it up, it's just more common. If you know how to pull karma up without interjecting yourself and repeating karma, then you wouldn't have to pull up karma because it would already be pulled up. Okay, anything else?

[41:04]

Yes? The aggregation of action and the tribal karma Yeah? Uh-huh. Well, in fact, Sometimes it's very easy to not allow certain parts of your intention or your own purpose to come out long enough to invest in it before it's hard to know a person.

[42:09]

I want to remember that something that It required me to do a lot of work out of my life. That's a little, I don't want to say, um, the images that I heard, people speak about it from the church. Um, and for a while in the beauty I want now, without judgment, to really, really, really good for me. I don't know what, you know, what I'm saying. You are. Yes. So I get, I, you know, I, I really feel, you know, it seems like a kind of duality of mind. It is kind of duality. Yes. It seems like, it's not really a duality. Ultimately, if I'm an active duality, What is it that's not beneficial, the dualism between wholesomeness and unwholesomeness?

[43:39]

That, of course, you know, I won't go through. But the mind, the thinking is not the one that they've got to. Okay. Well, one of the things you said was the difficulty of observing. Another thing you said was that it doesn't seem necessarily helpful to categorize what you're seeing in yourself. Unless you're going to act. So, forgive me, it doesn't seem necessarily helpful to categorize what you're seeing in yourself. And something about, it seems to be dualistic, and I agree with dualistic.

[44:42]

So meditating on your mind, meditating on the consciousness, it's not to say you should make your consciousness dualistic. If you can look at your consciousness and see the non-duality of your consciousness, then then you have no problem seeing the duality of your consciousness. If you can't see the duality of your consciousness, if you can't see the non-duality of your consciousness, then you're going to see the duality of your consciousness. Now, the question is, is it somewhat beneficial to see the duality of your consciousness? And I would say, my proposal is, that the basic principle of the medical problem of a meditation which will free you from something, is that if you study the thing, you can become free of the thing.

[45:44]

So, selfishness is dualistic. Selfishness is based on, I'm separate from, or I'm isolated from, or I'm independent from, or I'm dual with the other. So my proposal is that If you want to become free of X, study it. If you want to be free of dualistic consciousness, study dualistic consciousness. I'm not saying... I'm not recommending that you think dualistically. But as far as I know, everybody I've met that I've talked to thinks dualistically. So I'm not telling anybody to think dualistically. People come to come that way. I'm saying, okay, so we got dualism, fine. Now, if you want to be free of the dualism, I'm saying study it. So I'm not saying you should categorize your mind into wholesome and wholesome.

[46:48]

I'm just saying, do you have a mind that has these different types of different qualities of consciousness? Do you sometimes have wholesome skills? Do you sometimes have wholesome skills? If you do, then you want to study the different kinds of skills. become familiar with how they work, and you'll gradually start to develop the condition for liberation from this world where there's different kinds of state. And that would be good to do whether you're going to act out from these realistic states in terms of speech and posture, towards other people, but it would also be good to do if you're all by yourself, you know, in an empty room with no other living beings in the room. It still would be good to do that because you yourself are in there and you yourself are suffering from duality.

[47:55]

I'm proposing that it is beneficial to study in this upright fashion to study the dualistic thinking we're involved in that it is beneficial in the sense that it sets you free from the whole, from the prison of dualistic thinking. Dualistic thinking is a prison, and I find that if you want to be free, now if you don't think it's good to be free from this prison of dualistic thinking, then it wouldn't be good to study it because you might accidentally become free of it. But if you want to become free of dualistic thinking, and free of the suffering that's involved there, and free of the action which emerged from it, which caused these unfortunate effects, then I say study it. I propose study it, studying it as the way of freedom from it. The way I've been working with was suffering from it.

[49:06]

Yes? Okay, stop there. You don't have to do that. Okay? You don't have to say, oh wholesome, oh wholesome. You don't have to. But if you're curious about it, you might notice that such and such an action It causes pain. Right. You don't have to sort of say, okay, that's pain, that's unwholesome, but you notice, oh, when I do this, that happens, and I really feel bad. That's right. That's not... That's what we mean by unwholesome. In other words... In other words, it's not when it shouldn't be foreign to awareness. It seems like... that it involves particularly painful for yourself. You say, what's the other point that you said? It shouldn't be something that's not brought into awareness.

[50:09]

What is it? This meditation is nothing about what should and should not be brought into awareness. This meditation is awareness. Karma is about what should and should not be brought into awareness. Karma is about what should and should not be brought into awareness. Karma is like I'm going to bring this into awareness. I'm going to get that out of awareness. I'm going to get these people into awareness. I'm going to get these people out of awareness. In other words, we're going to get these people out of here. We're going to bring these people into here. We're going to get this kid and all his toys out of awareness. We're going to get a different kid into awareness. This is karma. So I'm not saying you should do karma. Karma is about moving stuff in and out of awareness. Karma is like... You know, I'm going to move, I got a messy house, I'm going to move that out of awareness.

[51:09]

I got a clean house, I'm going to move that into awareness. I got this kind of thought, I got that kind of thought, I got this kind of food, I got that kind of food, these kinds of friends, this manipulation, I'm going to manipulate the world into being a world of a certain experience. I'm going to change my experience, I'm going to improve my experience for me. That's karma. I'm not saying you should or should not do that. That's what karma is like. So karma is doing that. And there's two kinds of karma. One kind of karma is trying to manipulate things in a skillful way. The other kind of karma is trying to manipulate things in an unskillful way. They're both karma, though. So you say, oh, when I try to clean my house this way, I get pretty good results. When I try to clean my house in that way, I get pretty good results. But both those things are karma. And both of them are bondage. However, One is more skillful than the other. And what we call more skillful, one of the qualities of skillful action, and if you watch, you can see that the skillful action, one of it leads to good material results, namely like if you drive a car skillfully, you tend not to break your arms and legs.

[52:30]

But another thing about driving a car skillfully, besides physical safety and the car being in good shape, is the opportunity to study karma. So skillful karma gives rise to the opportunity to study karma. And unskillful karma not only is the unfortunate physical result, but it tends to darken can obscure your ability to study. And that's the most important thing, in a way, is that wholesome action tends to promote the ability to study action, and unwholesome action tends to deter, undermine the ability to study action. Is that clear to everybody? That's really important. Unskillful and unwholesome are synonyms.

[53:35]

Unskillful is a synonym for wholesome. Good, skillful, wholesome, healthy, swell, these are synonyms. Bad, unskillful, unfortunate, unhealthy are synonyms. Skillful action leads to good results in the material world and increases your chances of study and understanding. Unskillful tends to lead towards unfortunate results and suppression and deterioration of your ability to study the process. I still haven't dealt with the thing about the difficulty of studying, but maybe I'll deal with that before I take the questions. So she's also saying that she finds it difficult to study this stuff is happening so fast. I think she says something about difficult to hold the experience long enough to study it.

[54:39]

And I would say many people have that problem that your experience is changing so fast, it's hard to hold it there long enough to study it. As a matter of fact, you cannot hold it. You can't hold an experience. You can only kill it, freeze-dry it, and look at it, sort of some memory image of it. That's not the experience. So what you've got to do is not try to hold your experience or slow your experience down. In a sense, you've got to speed up. And the way you speed up is by slowing down. So the more you can be still, the more you can be faster. And you can be there when these things happen and get a little picture of it before it changes. Because things are changing very fast. And so we can't hold something long enough to see it. As we start to meditate on what's going on inside of ourselves, we just get a little bit of it.

[55:46]

But the more you study, the more you get. The more you start studying these rapidly changing states of mind, the better you get at taking in a lot. in a very short time. Like maybe sometimes you may have done this experiment, you just like, you know, look at something for a very short period of time, and then close your eyes and then try to remember all you saw. Now it's true, if you looked longer at it, you would get more information, but gradually things come back to you. Like this, I thought, what he called, an advertisement for a new Eddie Murphy movie. And he's training some new cop, you know. In this one scene they had, he's sitting there and this guy opens the door. He comes to the room and he says, close your eyes. Comes to the room and he says, close your eyes.

[56:50]

He said, what did you see? The guy said, all the stuff he saw. He said, I got that and that and that. He saw a tremendous amount. And so part of the training was, how much can you see like that? in that space, and you train yourself at seeing more and more in that little space. Still, if you look longer, you get more impressions and you can learn more, but still, we get a lot of information in a short period of time. And we often get enough to be able... I mean, our experiences are very short, and the information does come to us, and we can learn to start evaluating it. And, So, but it is hard. But still, if you start looking, if you gradually start getting a little information, you can start to, and sometimes things of similar nature keep coming back over and over so that you can get different aspects on it, like you feel, like again, when you're sitting, you feel an impulse, for example, to move.

[57:55]

And that impulse to move might come up again and again. And there's some similarity, if you keep the body in the same position, there's some similarity to these repeated impulses to move. Because it's the same body, in the same room, in the same position, basically. And it's the same impulse. Categorically, it's the same impulse. I want to move. And the motivation for it might be similar. I'm uncomfortable. So they're not exactly the same experience, but some of the ingredients are the same. So you can watch that. And you can see now, would this be wholesome or unwholesome to move? Would this be beneficial or unbeneficial to move? So you can study in that way. So one can get a little better at this gradually. One can get actually quite good at it gradually. Yes, Judy? When we still get wholesome and still full,

[58:58]

We're still not talking about good karma as it's often used. You can say good. Good's another word you can use. Yeah, but it's still bondage even though it's... All karma is bondage. All karma is bondage. Street language karma. Yeah. There's often a good karma. Yes. Which I think of almost a little bit like when we're speaking about with the Raza and I... it will bring good results. That's all good karma is like that though. Good, wholesome, skillful, good, wholesome, skillful, whatever other words, all those things, they all bring good results. That's the rule. They do bring good results. They bring good material results, like health, lower blood pressure, better looks, nice boyfriends and girlfriends, Two kids, nice house, cars, money. They bring all that kind of stuff.

[60:01]

Plus, they also bring spiritual opportunities, like they bring the ability to observe what you're doing. So that's what good karma brings. But it's still bondage. Because it's still based on and perpetuates the belief in duality. Like, this is good for me. But it's true that certain actions are good for me and good for people I like. And other actions are bad for me and the people I like. Those are the bad karma, the unskillful karma. So in the world of duality, which is miserable throughout, good things happen for me. But to live in a world where good things are happening for me, who's separate from you, is still Lots of anxiety and pain there. And freedom is somewhat limited. Somewhat limited.

[61:01]

And somewhat limited is a big deal. Because freedom is like not somewhat limited. Freedom is like zero limited. And until we experience complete freedom, we are miserable. Because it is our nature to be free. That's the proposal of the Buddha. The nature of human beings is that we are totally free. We have a nature which is prior to this whole karmic trip. And until we realize that, we're not going to be happy. And actually until everybody realizes that, we're going to have to keep striving to realize it. And good karma, if you're in the world of karma, good karma is recommended because good karma promotes this realization of how to become free of good and bad karma, or bad and good karma, whichever way you want to put the emphasis.

[62:09]

Where's our treats? No, no, no, stay there. I want to see if they come without you moving. No, no, stay, stay, stay. Please stay, please. Please stay, please, please stay. Please stay. Please stay. I think it's more interesting to see what will happen if you don't go. We know what will happen if you do go. You will make it happen. Please sit. Please. Is it wholesome? I don't know. Is it wholesome? I don't know. I think you're setting somebody up for a ball. No, I don't want her to go and make this thing happen. There's an adjunct part here that I just realized probably isn't unless I do. What's the adjunct part? Well, this morning we said tea. Okay, it's a break time. Break. Go have tea. No, tea's coming. Go have tea. Break. Tea's coming. Tea's break time now. Break time.

[63:19]

You won't do what I say. Break time. At this time, see the pattern of your consciousness. I have a sense of how to do that. I mean nobody can? What would you say?

[63:55]

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