Well, what you need to do in this context is you need to become intimate with what you are. You need to know what it is. And then let it drop. And if you say, women tend to have more of this type of personality, and I also have another kind of personality that women don't tend to have. Well, I'm this kind of complicated personality. This is my thing. This is my little trick here. pattern that I've been using for quite a while now. I've gotten this far, and it's been somewhat useful, and it's got some problems. What I'd like to do is let it drop. Men have another thing that they're stuck in, which maybe could be not subservient. They're stuck in that. They're stuck in, I said it is beautiful, and it Shut up.

[01:01]

I stated the condition of the universe. This is my job, and I'm keeping it because somebody in this house has to do the job, and it's me. And if I don't do this, the whole household will collapse. So for the sake of the family, I'm staying stuck. I don't find that men are more stuck in their thing than women. I do find that men are a fucking different thing than women. But I also find different men are stuck in different things. Everybody's got their own little personality, little Mac that they wear. Everybody's got it, okay? But you really want to take it off and like it a lot. You want, but it's scary because will they love me when I take off my key? Will they love me if I'm not a little cutie pie anymore? Would they love me if I'm not big, strong, but like all quivering and vulnerable?

[02:04]

Would they love me still? Well, somehow the need to be free of myself at some point becomes more important than being something, whatever. Now, part of willing to do that, take the chance to be ourself, which is really entering in the realm where the story changes, entering into the realm of enlightenment where my story changes to another story rather than being this very nice story, then number one, I understand that I really will be more helpful to people in the changing of the story than I would be in any story. If I can change, I can be whatever people want me to be, and that will be just fine. If people want you to be a big, strong, violent thing, you can say, okay, I'll be a big, strong, violent woman.

[03:07]

You can do that for people if you really think they want to do it, if you can let go of being something else. If you're something else, you can't be what they want, what they need. Plus, it is liberating and very happy, happy, happy to get out of your trip and get to be this something else. But you need to be somewhat convinced that everybody will still love you if you'd like change. And also that actually it's more appropriate to change sometimes than to stay where you were before. But I'm convinced. That sometimes scares people when I change, but usually they get over it really fast and really happy and really relieved that I can change. Because I can change. Some people look at me me changing it, that he got to change. And there's something alive in that.

[04:11]

There's something like alive in the room. I think it had something to do with the fact that he just changed. And maybe if I changed, that would . So it encourages people. I'm not . I'm talking about the energy moving and getting with the program. The energy is moving. Things are flowing. And the question is, can we get with the program? So we're trying to deal with the program of the personality changing, which is psychotherapy and Buddhism together. Appending to it, attending to it, I'm like, do you want to go to dinner? No. I'm not attending to it. I don't want to. Are you asking me how I feel about going to dinner? Yes. Well, just let me check. I checked. Guess what? You need to have a deep in my little personality chamber that I just now want to go to dinner. Oh, thanks for the information.

[05:13]

Now, let's see you go beyond that, sweetheart. One, two, three, jump. Yeah, okay, I'm free. Now, yeah, I do want to go to dinner. Still, the personality is kind of still there. if it's on the floor or on the shelf. But I don't want to go anywhere. You can come along. Almost always, when I get there, I'm perfectly but more important than I'm happy, more important than it works out, is that it's a great giving up trip. That's the most important thing. So now I get freedom in my head, I get to be enlightened, and also the place to go to is fine anyway. I didn't want to go, and I still don't want to go. I still don't want to go. But all I don't want to go, it's like, it's not that bad to go to a rescue. You can go in there and go in there and save the restaurant.

[06:25]

You can go in there with your enlightenment and your freedom and purify the place by getting everybody to give up their position. Make it a good restaurant if it's a bad restaurant. That's exactly where you should go. That's why they wanted you to go. Because you are putting this. Wars, yeah, wars. Okay, so let's use it. Okay, so let's say I have a view. Let's say I have the view of I don't want to go to war. If I do have the view, if I had the view I want to go to war, then what? Let's say you have the view that you want to go to war. And I say to you, Patty, you say what?

[07:25]

I didn't ask you that. I said, Patty, you just want to tell me, Patty, you want to go to war? You do that. One, two, three, Patty, do you want to go to war? No, no, you do want to go to war. And here's an example of where you do want to go to war. Okay, now you don't. Now what? Yes, you do. Do you want to go to war? Okay, so this is an example of being stuck. Okay? So now, there she is. She wants to go to war. She's stuck in going to war, so what does she do? Does she go to war? Maybe she goes to war. Okay, you got that done? Any other questions? Do you have any problems with that, by the way? What's the problem? Oh, wait a second now. That's very similar to the person who wanted to go to war who was stuck in his position.

[08:31]

Now you're stuck. So you're like that person, in my opinion. You're the same as that person. The outcome... This person's being stuck and going to war, and you're being stuck and not going to war. What is the outcome of that, ladies and gentlemen? War. War. You may stay home, but that person goes to war. Why do you go to war? Because they're stuck and being war, and you have nothing to say to them because you're stuck and not going to war. You have nothing to communicate to them. You're just in two different worlds. Both of you have a personality that at the end of the story, there's no love between you, or as we say, there's no love lost between you two. You don't? Well, it shows the other person how they could not go to war. That's what it does. Yeah, it shows them how they wanted to go to war, but they know I don't want to go to war. You showed them how to be free of war position.

[09:33]

Somebody has to show the murderer another way. But the person who's going to show them, not the person who is like, I'm not a murderer, and I'm not going to get that out. I'm going to keep being not a murderer. So a person who's like, I'm over here, not a murderer, and by the way, I'm better than you, murderer. And you have a murderer. The murderer, look at the murderer. They're both stuck in being in position. The murderer probably just wants to murder this person, who not only is not a murderer, but think they're better than him. But he says, you're better than me? Oh, well, then you're better than me, huh? Well, let's see how you handle this. It just makes the murderer all the more isolated, angry, and afraid. Somebody who's all pure and not going to give it up. But if you would like to be creative, like saying, oh, you're going to go to war? I have something better for you to do.

[10:34]

Big boy. That's one thing you can do. That often doesn't distract people. It's another option. When I was a little boy, when I was seven, how many people know this story? Do you know what story I'm leading up to? I was playing tag with some boys and girls were watching. Do you know that story? You know it? You think you know it? Yeah, right. Anyone tell that? Does anybody else know this story? This is just a story, okay? It's a sexy one. It's a sexy one, but it's also about war.

[11:38]

I remember, so you were playing. So the girl that was looking at Reb and pulling a showing baton. In 1950, right? Yeah. Yeah, so she was doing this over and over, over and over until So Rep got pretty upset, and he motioned to go after her.

[12:50]

So she went off the field to punish her. So she run very fast, and Rep was after her. And finally, he catch her and drop her to the ground. And there she was, and they just looked at their eyes for a second, and they gave each other a kiss. I know more. The next day, some stuff like that, they were kissing a lot. Okay, so that girl, that girl, when I was about to hit her, that girl looked at me, converted me from war to total devotion, to kipping her.

[13:59]

The rest of the summit. Anyone can talk to you. in Florida, but those that did, they tried something that could happen if you let go of them, too. It may not be real, not to the point of doing, but it could be in a state of having a limitation. I don't know. [...] I can't even remember the start. We can't. We can't. We can't. Is that the end of it?

[15:15]

No, it's the end of it. It's the end of it. No, it's the end of it. The story was put together in the middle of something that took place in Newfoundland, West Virginia. I was number 15. You know, the story, it doesn't have a lot of meaning at all. I was put together in the middle of something that took place in Newfoundland, West Virginia. And then when I got to Newfoundland, I was in the middle of something. That's what I thought. What? to be speaking to a story that a person will work in a story, just a word, is going to be trusted to a story.

[16:42]

I want to suggest to you that, virtually, you don't need a hard and complex story if you want a story. If you have a story that's going to fail, you know, just say that's pretty good or whatever it's going to be, from mind to sector, where you're living, what part of it is it? I think you're very kind. You can let us know, like, I'm a Buddha in the past. It isn't a bad story, but it could be a wonderful story. It's pretty close to the story of nature. It's right up to a story.

[17:42]

It's not true or false what you did on the past. It's just that I call the stories what you did on the past. I don't call it a true story. I don't call it a small true story. It just means that I love what I'm talking about. I mean it all. If you think you need to stir and ask the pot, you're on the pot. If you think you need to stir for a moment, ask the pot, you're on the pot. If you know you need to stir and ask the pot, you ask the pot. The only idea of lack of intuition is really you're on the pot, and you just don't realize it because you're not thinking about it. Really, you are on the pot, but if you talk with your second psychological topic, you end up being jealous. I could go in the car. The interesting thing is, in fact, there's a wooden sitting platter out there, because you have to put it back in its place. When I was there, it was easy. I mean, I'm an eight-year-old, who's going to do it.

[18:44]

Who is? No, I just said, I'm not going to be waiting for anything. I'm going to sit in the car. I'm going to sit in the car for the next hour. But now it's just there for me. And again, it's not, I mean, it's not that we're afraid. Already we're afraid. I just don't think we will have experience without fear. We need to accept that we're going to suffer evasions in order to see what happens, you know, in order to come up with a new, like, better object of life. It turns out that there's a level of experience that's not thought, that is not done all the time. That's a lot of experience that we need to enjoy. I think the bottle of change is that we're unaware of.

[19:46]

It's all going, and what part of it are you doing what you are doing? That's just a resistance. You might be wrong all the time. You might not know why you're wrong all the time, but you have to draw. Some of the things that I think are wrong, I don't know. I don't know. I don't know. That's in the 1 and 5, so there's a C on, so there's a 2 on and a 1 in that area, [...] so

[20:57]

They want everything to stop at some point, because they're fighting each other. So you have to tell them what you're trying to do and what you're not trying to do. You have to tell them what you're trying to do by aiming. And if you're not able to hit that target, you hold it by the target, and then you're a target, and an enemy, and you take that target off like that. It's a bit tough for everybody, but I don't think it's really complex, but because you have to be on your feet, put your heart into it, and not put it on you. For the people, which is a happiness to live in the world, but to become free of that. So, for me, I mean, if I say the same thing to you, I'm telling you that you think about this, but don't look at those stories. And mine would be from two in order, two of our stories, but part of the element of our stories, and the component of the interview that we're doing on this podcast, for our four themes, between But I don't want to talk about logic.

[22:14]

I don't want to talk about real life. Yeah. Yeah. but we don't have to do that but there's only a couple of people who thought of it but we are not going to do that but we are not going to do that

[23:19]

My view of it is like the pinnacle of gravity. And I was worried about the technology of the pinnacle of gravity. And when I stood around, I didn't see anything. It was pure and pure and pure. The thing was, I'm not... I don't... I'm not... [...] And we know that sometimes it's just hard for me to get in the mood because they knew it. And I thought, what are you doing? You're doing what you're doing. Are you talking about getting ready to let go of me? I think, I mean, would you be able to let go of me if you let go of me? If you let me go, you know what I'm talking about? What would I do? You know what? I don't like talking about you, super funny. You know, it's not true. Don't listen to something like, I didn't know what I was doing. Because it won't be in line with what's happening to you.

[24:27]

Hopefully that... Yeah, right. Right. I don't know. [...] These people were deserters to them.

[25:49]

They were always pushing their butts to them. They were almost like homies. They were deserters, but not homies to our community. That's why we don't want to leave them. They were deserters to us. It's like, it's like hospital, you know? You go back to a hospital, you know, I want to call an ambulance, I want to deserter each other. But, you know, we didn't have to call it up. We didn't have to go to the hospital. We didn't have to go to the hospital. We didn't have to go to anybody, anything, and it's about our community. And I don't think I have done a right. This is not a good idea. This is not the first. I don't know. [...] But that's a big part of the question.

[26:58]

And I don't want to talk about it too. But maybe the thing will die. The thing will be that the person will feel a little bit happy and a little bit happy or a lot happy and a lot happy. But the one that's going on is the person that's so happy that the whole world is happy. because the person is out. It's really lovely when you don't have to worry about it. Sorry. What happened? They're not reporting, but the person is listening. Why didn't you tell me? And that's really what it's all about, really. You know? Protecting each other. Okay. Yeah. Let's go. So, uh. The people who don't, uh, you have the laughing like this, you know, you could tell me, uh. I'm sure how they like to do this. OK. And you thought.

[27:59]

Uh, let's go to the federal tomorrow. There'll be sitting there 630. So, if you want to come to the fitting at 6.30, please come. At 6.30, if you want, you can get there by 6.30. At 6.30, we'll all be there. You can step all the way around. We have a lot in there for you to click on. But, if you're going to the fitting meditation, Uh, I did along with the top of [...] This is the way you're sitting.

[29:05]

It's fine. It's not wrong, but this is the way you're sitting. You know, to put down your body and mind, that's it. And so, give it up. You buy it. Fuck. This isn't like giving to the couple's body and mind. Um, although I, that's exactly what I meant. It's not like, I'll give you another alternative. You just say, this is the way I'm going to do it. I think I have to find a closet. Oh. All right. Yeah. Yeah.

[30:06]

Yeah. [...] Thank you. But there's also a feeling of guilt because there's a sense of guilt about it.

[31:11]

But before I went to W, I was feeling guilty because you know, you're going to be a little guilty because that's about the way you feel about yourself. But I'm not going to lie to you. I'm not going to talk about my own loss. I'm not like, I could totally collapse if I don't distract myself from the pain. I'm not like my neurotic system, I'd fall off. But because there is oxygen in the air, I know there's even more of it in the crystal. So I can move to a view. So what happened to me, I didn't, I wasn't fooling me, I was thinking about what's going on. That's another view. And it's crazy when you're talking about this question. But, I'm not certain you're looking so good. When you come up to us in the chat, you can see what I'm doing, right? I'm just pondering if now you're cooking. I'm trying to know if now you're cooking.

[32:14]

I don't know. [...] Wow. Wow. Wow. Wow. Wow. I don't know. I don't know. I don't know. and Buddhist psychology and sociology at least.

[33:55]

And that's the only thing that's been up on top. I had found in the West some of the meditative developments that you found in the Buddhist tradition of Cosmos, and found in the Eastern part of it, and in the Asian part of it as well. But most of what we found in the Buddhist tradition And some of the elements of British tradition can be found in the neighborhood of psychotherapy. So I don't want to draw an exclusive relationship between Western pathology or orthopedic and the British pathology and Buddhist

[35:13]

a meditative tradition. One of the main places where I feel there's a, a rather fortunate, um, confluence between, confluence of, of Western society and, um, And it's a Buddhist enlightenment. It's a Buddhist teaching. Everyone around me is talking about it. And it's tough. And it's hard. And, um, because I was studying at home, he even gave me an answer on the mind in it.

[36:25]

But, um, I can't tell you how long it took. I didn't hardly do one. I don't know if this video, one of the main points of the video was, like, I think the way they behave with each other is, I don't know, it's tough, but either activity seems to be for the whole colony. I recently read there was a movie called on Woody Island, I think. And on Moody, I think Woody Island worked. So the infrastructure that was on Woody Island had gunmen, and they had a queen, and her daughters.

[37:31]

I don't know why that's going on, that's going on. And it's quite fun to do the actual data you put in. I don't know if that's what they are. They also have genres. And that the, both the . and be on their own colony on this planet are female. They don't have any other origin they can feed their worker on. They have female mothering, which has a queen and her daughters. There are female workers and female soldiers. Morales are a victory for the purpose of which is reproduction. They only live to be the queen. What did they believe?

[38:41]

The dog. So in this movie, they have Gideon, who is a boy, who is a worker, and he's got a gun that runs through his body. So this is an example of people projecting human violence on each other. It wants to not move. It is very silent. Maybe some mutants do. It's probably changed for special status. When the barn is located, you have to have it put aside. When the barn is loaded, they're bigger. When the barn is empty, you want that to be completely. And if you're moving around, boom. the very telegraphy or the whole community.

[40:11]

But I think we are too constipated. We're not ready, Seth, if we don't deal with it. There are people in the world that I try to imagine how they can be loaded to us. I don't know. are comparable to humans in a lot of ways, because the biomass of humans is almost exactly the biomass of the humans. Radically, I'd say, not biomass of all humans, but biomass of all humans. It's about the same way. A few days ago, about one million times as much as a human. And we're like, one million times as many as there are humans. So you're not surprised. It's going on the moon.

[41:14]

That's what I'm talking about. On the earth, we can get healing both around and scraping the planet on the family. I don't know. I want to make one of the things that we can get on to the police have been around a lot longer than he is. I think it's very similar to where they are now. They've been farming for many, many years. They've only been farming for two and a half years. I thought that when I had birds, I didn't have to give it to them. I just kept it. I mean, I knew the climate. I kept it. I put it in there. I worked on it. We have our vegetable galleries.

[42:15]

We get all those things to eat, things like that. I don't think the third-rate selfless needs to be their own personal activity. They're living a good, bad life. They're living a life as a community. These are the other economy, but they're not, they're not available to the rest of the other economies. So the computer economy would be thinking in those other economies. Is this not the new playback again? No. Is that correct? Yeah. Also, very little, some units are very little. When we go out at the car wheel, at the back end of the power out, they'll park in the back door.

[43:21]

We'll have . They're only to keep filming police. They can keep police . And it goes up in the back of the towering. They also have some, uh, some, some, uh, to another county because confusion. And, um, they've been putting their time into a total issue right now. And I would say, you know, come in and pick their food, you know. Good question. There's a variety of boys that they give us, which is a variety of effects. And this is sometimes that could be tripped on a cubic centimeter of it.

[44:23]

make a trailer with a cubic film in it around the planet. So if you shoot a film, you're going to only put pilot all the way around the planet. So if you were going to go quite a long distance, you're going to need a trailer for it that forms a pilot. Well, there are moving stages, and even though it's a test to really think about how to cooperate with each other and work together, it's true that it's also, for some extent, a test of how we work together. But also, I think that I think it's a test of how we connect ourselves. So, let's say, when you have quite a complex situation of By helping each other, we know what to do.

[45:38]

We know what to do. [...] I think it would be good to briefly power out some words. One of the words is technology, not a word is ego. How many people in this group are psychopathic? . Well, one of the things I would like to talk about is the two other words I'd like to talk about are music speed, angle, and personality, and stop.

[47:02]

I think it's a Latin word. And I'm definitely proud of you now. You've got a splash in a lot of part of the home people, early part of the 20th century. But we attribute it to one of the world leaders. A lot of people didn't use the word leader, they used the word . But I think in the English of the I'm not going to model a pilot.

[48:18]

I'm going to describe this in America. I'm going to make it more scientific. But you lose some of that. You don't need to go around and say, here's what I want. He doesn't want me to go to a restaurant. He doesn't like food. But he could say, I don't want it. I'd give that to him. I'd give that to Griebel. Maybe we should phone him a lot. But in that case, it was more on one time. There was a doctor. He could have used that, but he couldn't. I forgot. But I think it's like that. That's that.

[49:39]

There's no way for that. That's just that. That. And then there's the stupid ego, which is probably called uber-ego. We're talking about these two things. We talk about the ego as a core creature. who was a servant of three masters. That master is Vat. It's weird. Vat, you know. The equipment of reproduction. Equipment and agenda and the associated things around sexual energy and reproduction. All the things it drives. It was a servant of that. And also the requirement of the but particularly that the values are accrued.

[50:45]

At a very point, we raise the quality of values to the child. And then also the third thing is just in my words, And each part of the poem, we let the reader explore as the poem has to get to my world to go along with that, that is. To go along with our biological reproductive importance. At the same time, we try to do what it takes to try to affect the external world. It's not to get their way, it's for the ill to get their way. It's a primitive impulse to get their way, which includes, you know, things that we've gotten.

[51:53]

Our work on the reciprocation of guiding principles or behavior that we put up in our pages. One of which, we put to it, thoughts. Like they sometimes teach us, let other people go first. And thoughts, let other people go first. Thoughts could even know that other people got what it wants. So a core ego has to, uh, to get out of those to work out these different agendas. And one thing I've noticed in this, uh, I've heard is that, um, that was, that was the original, what was the original God will become me.

[52:58]

He did, but between you either. In other words, if you come to drive for a doctor, you become more and more conscious of your mental understanding of what they're doing, what they're working on, and that would be a sign of heart. To be driven to think of impulses, The point of priority is still the one point of importance. And we're going to negotiate with the external world, and we think, you know, how do we find that? It's very difficult, and it helps. It's what we drive in Hawthorne. Now, there may be some drive to create the external world, I may pick up thinking of value and kind of encourage you to do that in the world.

[54:01]

And there will be consequences of that, but not always. Like if the food first got driving us, and we could encompass, and we would have problems. Okay. Go on. in the dark box that we're up to. So there is this phenomenon of an iris of the eye, or the sense of eye. The personality is not exactly the same as the eye, but includes it. Personalities, many different personalities have an eye. And the eye, it's called, it's often eye. But the surroundings are part of a character, an emotion, or an habit, are different around the various eyes.

[55:18]

And the surroundings I can identify a unique person with HIV-AIDS. It might be possible to have an eye. It varies from probably a psychophysically-informed person at a given moment. But we probably wouldn't call it a place of knowledge unless there is some continuity and some uniqueness to that particular place. There's something about this model has something to do with a kind of friction, rigidity, The good news is that some of the

[56:22]

If you have one description of matter, that matter is present energy. When you convert matter into energy, in other words, when you're not matter, a tremendous amount of energy is removed. There's a lot of energy in matter. In other words, in order to use energy in the model, a lot of heat is extracted. So energy is usually a lot of heat in the model. When the body is one of the things that becomes a personality.

[57:57]

So a personality is a kind of early version of like a people, like a mother, like a little child. have something that can be not perfect, but more like free-flowing. And in the process of bringing them under the water, it's going to smell like energy. And there's a situation where you're going to have that's not prescriptive. So somehow, in a similar way, to have models be transformed into energy, how can we take some kind of energy and make it carry out a direction?

[59:06]

The energy of qur'un, to the matter, is good enough to fluff with its own spirituality and become energy. I think, at the moment, the amount of energy of qur'un is smaller than the amount of energy of the earth. So in the case of the question of the energy of qur'un, the energy There it is, of the person you want to know more about wellness, or a patient, or a compassionate, or a person by a general output, or a competent person, or inclusive of them. Then you can only believe, yeah, you can only believe Characteristics which can be sought can also be somewhat identified, which can be associated with and found in the first children with.

[60:19]

They can also be almost hidden, but the personality can almost hide them. Like some testimonies, you can hardly feel any generosity, repassion, passion, communication, because you are not looking at it in that way. You should help out, appreciate the people. But I would suggest that people that want to be happy, that should be to work hard for it, in almost all personalities. If you can be brought up, I mean, trying to adopt on the personality. But that's what you, that's what you want to do, but you can do it properly and you can do these things in almost all personalities.

[61:29]

It needs to be brought up and then turned back on the personality, back on the whole structure to the mother. And it can be reconverted from the solidity and rigidity of the whole situation to the mother. It creates a lot of and a lot of energy and a lot of light. I think that psychotherapy, the way it's done by a lot of people, a lot of psychotherapists I'm just like, yes, I'm doing, I'm talking to the personality and to the front of self in order to melt some of the agility and to melt individuality.

[62:47]

of these different dimensions of the personality that it won't, for example, afford to bring attention to the ego to discover, you know, about the fear, to bring attention to the ego in order to discover unconscious biological, psychobiological people, you know, gender. In that way, to mark some of the division between the unconscious drive and the unconscious management of the person. Marking some of the fragility involved. I think that's about it. And this medication is like that. You can hardly see what's going on.

[64:09]

But . And I think we can talk about . We know there The moral of psychotherapy in the world is often two people meeting. However, it's good psychotherapy, too. But it's often the case of two people meeting. One person calls the patient together, calls the therapist or the doctor. And the patient tries to bring forth the personality. It's specific. And the therapist is encouraging this bringing forth and also encouraging attention to what is being brought forth.

[65:18]

The therapist is attending to what's being brought forth. And the patient could perceive it, how the therapist came to what that was. And the making also learned what came to what they brought forth. The therapist hopefully will model a way to be aware of and respond to what things are. It's such a way that it's no longer up to the tongue, but when you talk to it, and it's no longer understanding, it's closer and closer to the agility of nothing. As you understand that agility, as you understand what borders,

[66:19]

um, a hydrant, it's like this thing, but, um, something set up by the system itself, and it's really important. Um, uh, so this is a story about an artifact that was invented, but it was assimilated to, uh, in many places, it took a long time, and it needed to be treated, and it couldn't be broken, and and the student going for the question, the teacher looking at it, reading it, and just reflecting what things are for, so it helps me to receive what those are for. That means reflecting what those things are for, that I could have shown a way to respond to those.

[67:22]

He reflects what causes him to judge it. He reflects it by the way he criticizes it. He reflects it by the way he praises it. The moon praises it not according to the way she sees it. In my case, the praise of it is the praise of bringing it forth, not the praise of what's brought forth. So I fear Usually, I encourage all of you to come forth, to bring yourself forth. I don't encourage you to attempt to get yourself to bring forth, because if I told you what to bring forth, you would be at a hard time bringing yourself forth, because you could come up with a job where they did sell a car, because it was one of those things that you put to bring forth. But actually, I encourage you to not edit your stuff, but just bring yourself forth. And hopefully we can give you some information about what you brought forth by our response.

[68:33]

And also encourage you to do that, to not show you our response. how you can respond when you see it. Sometimes you can bring something forth, and then you see it as a report until there's two, somebody reflects it. And then also, in the way the person reflects it, the relative aspect relates to it. Unfortunately, that's in terms of how people who don't reflect it very well. The patient doesn't get to feel that it works very clearly. So the patient doesn't get an example of a proper way to deal with it. So there's both the revelation of what it is, being able to feel it, and then the proper way of relating to it. And what are the proper ways of relating to it?

[69:39]

because they're actually already present in the personalities that perhaps someone couldn't. Some people's personalities, obviously, would be of the character of their personality, that they're clean, that they're patient, that they're beyond judgmental, that they're reactive, that they're intelligent. Other people are hard to see that. Some people come as patients because they can't see themselves. We have trouble studying ourselves in a physical way. If you need a good therapist, who are to see the qualities in you, But it's not their quality. If we have equality, we start to welcome equality.

[70:44]

We develop equality, and equality is something they use for themselves, on a personal level. So you may not see what they're doing, but from the perspective of the general, they're using it. I mean, it's like, it's the gut, you can't watch. It's you. I gave you a gift. What? You gave me a gift. Purpose might not say, you're very generous. They might say, come and get a gift. You might dip your idea eventually, but every time you come to feed them, every time you show yourself, when you put yourself out there, you're giving them a gift. You're making them a perfect person. And you say, oh, you'd rather be gone. I guess that means you're not going to be in the neighborhood. And they'll also say, they'll point out to you that you've been quite patient with your pain. And they'll also point out to you that you seem to be in pain.

[71:51]

And they say, they may ask you if you're in pain. And you may say, yes. And you may say, oh, you're in pain. And you may say, yes. Oh, you're really in pain. And they'll say, well, you seem to be fairly fortunate that you're not sick. I don't know. [...] How are they showing the patient? Do you get that? Huh? Anybody want to show how that shows the patient? Huh? The fact that you can do well enough for more than one patient to take on patients.

[72:52]

The fact that you can recognize patients in the therapist is like one of I came in here, I didn't know it, but when I took a ride, the driver had become aware that I was in pain. I didn't know I'd be in pain, but the therapist asked me if I was, and suddenly I said, yes. And the therapist asked me if I was in pain, and I said, no. And then I saw this patient, this corpus patient with me, the womb patient. And then on some level, I was pushed with my womb patient, but also I don't. I can't notice, I wouldn't be able to notice what the person, I don't know what the person's like. I don't know what the person's like if you don't have a reunion, or you do have a reunion. It is part of a normal human being, part of a normal, but you know, actually, some people who are hungry, really a lot, are also patient even more.

[73:59]

Because the most of the day, without falling off the handle. Even people who do appointment problems, there's a hundred thousand other problems and they don't. So, in this process of psychotherapy, the qualities of the person are brought up and are prompted to appear and they're reflective for the person to see, not only do they come out, and now they're doing one of those patient-loving things, you know, not that often sometimes they do something like that. Most of all they're doing, you know, these inpatient tools you use in your brain, and those things they also may not be aware of. But, who knows you? who measure is maybe the cone, town cone, or building cone, or general cone, or whatever, and their general is basically not aware of any of it.

[75:07]

So the person will come and do all these new cones, all these unstuffed cones, all these kinds of cones, so it's perfect to know that it's like one. Like one. You know, whatever. or we do not become aware of those. Becoming aware of those is becoming aware of the others. Becoming aware of things is becoming aware of generosity. You don't have a situation where you can expect your things and never reflect it back to you. And how to reflect it back to you in a way that allows you to feel that it's been reflected is the beginning of noticing generosity. Having your impatience, being able to express your impatience, having the effect of that, having somebody don't help you find that that's what you did, there's probably somebody that's patient with that, starts to develop that patient.

[76:16]

So it's probably qualities in your personality that are more making to you, coming back from the personality and a marker. What you mean, a marker, what you mean is not the rigidity of it, the mouth thickness of it, which is interfering with and covering up this new stone, and making it hard for me to see the actual quality of the human being. This is not possible, this isn't going to happen in psychotherapies in an industrial society, but it's based on the interactions between the student and the pupil in Google's motivation. I thought another main thing with regard is to bring idea or a sense of stuff, which is one of the other aspects that we call into the personality is this thing called identity of self.

[77:31]

So that's another thing which the black authorities cannot be able to bring forth. In a bit of another question, I don't know exactly how I'm going to bring forth actually that simple I, that simple self. The other things I think that I'm going to require is that I don't know how many I would I think it is about that, whether people are doing it or not, it forces the person to bring forth the sense of self.

[78:40]

Because on many of the things that people are unconscious of, the perfect idea of self is the most public and most unknown to people, in my mind's eyes, in general. I think people, I think the generosity or the esteem of a particular person might not really be in the back, but come off as a personality. But generally across the board, people have the most difficulty being aware of those points, whereas in the community.

[79:17]

@Transcribed_v005
@Text_v005
@Score_47.1