Sometimes the realistic life is called the near. And the non-dual, non-dual life is called far. Or sometimes I'm when some of the teachers are talking about, again, dualistic meditation practice that's called a mirror, and non-dual meditation practice called a mirror. It's hard because it's hard for us to understand non-dual things. And because our ordinary consciousness is dualistic consciousness, so it understands dualistically. So it's hard for us to understand non-dual. on non-duality.

[01:03]

It's not very well put to the term non-duality, because non-duality is imperceivable. So in that sense, non-duality is far away, seems far away from the dualistic point of view. But it's a thing with that. Well, the Drona Zenji says that we do not esteem or despise the near. Rather, we become adept at meeting. And we do not esteem or despise the far. Rather, we become adept at meeting. So you don't esteem or despise the world of karma, the world of pinging, the world of bondage, the world of duality.

[02:11]

We don't esteem it or despise it. We don't like it or dislike it. It's just what it is, and we become skillful at it. Also, we don't esteem, we don't like or dislike the world of non-duality. Even though it is the world of freedom, we don't like it or dislike it. We'd rather become Again, non-duality would never be any preference of duality over non-duality. Duality, this is the world we prefer. There are some people who do look for duality over non-duality. They think they do, because they can understand it. But anyway, preferring Anything where there is duality and non-duality doesn't have any preferences. So this non-temporal attitude to duality and non-duality .

[03:15]

So don't think I'm recommending that you practice non-dual practice. I really recommend it. It's better. I'm just saying that you have to practice it if you want to be free. If you want to be free, then I'm saying you have to do it. I'm not recommending you be free. Because I don't really think you can be free if you're unbounded. You know, I wish you would, but I don't think what I wish is better than what I don't think than what's happening. You can want something for somebody. This is hard for people to understand. You can want something for somebody without wishing that they would be different. Like if you have someone you love and you feel suffering, you can want them to be free of suffering without wishing they were different from what they are. You live with their suffering, but you don't wish they weren't suffering. Because they are. And it's kind of useful if you wish they weren't. But they are.

[04:21]

They're fine the way they are, and you wish they'd be free. I think those two go together really well. You can also, of course, wish that they were free and not like the way they are. But the problem is if you don't like the way somebody is and wish they weren't that to be better for three of us, that thought you have can sometimes choose them in that state. Because they feel kind of like disrespected for the way they are. And they kind of said, well, I think I'll keep being sick. Since you don't care to respect me, I'll just keep being sick. And I'm not going to get better if you don't like me being sick. You know that? You know about that thing? It's like some poor people, they weren't poor, but if you look at them like there's something wrong with them, and what if they were poor?

[05:25]

They want to stay poor. They want to kind of stick up for their family's situation. You know what I mean? Somebody comes in and looks at you like, poor slob, I wish I could help him. I want to stay with you poor slob, if that's your attitude. When I was a little boy, my parents got divorced. And so my mother wound up with three kids to take care of. And my father wasn't particularly helpful after he left. And there's a couple. They weren't exactly rich, but they were pretty well off. And they had no kids, so they had this nice big house with nothing, no kids in it, right? And they wanted a kid in it. They wanted a boy just my age. And they didn't exactly understand what was going on, but they had taken it off their hands so she didn't have any kids to support. And they would have this boy who lived there.

[06:27]

So they brought me over to their house a few times And we had dinner and stuff like that. And it kind of made it look really good to live at their house. I mean, they put on a kind of party every time I came over. And they even told me that I could bring all my friends with me too. So every time I went over there, it was like this party that just lavishly entertained me. Of course, you don't want to do it with your own kid, right? So it's a little bit weird. And gradually, I got, gradually, one day they kind of set me down and kind of brought the topic to kind of, you know, you could actually live here, you know. You know, if you could use me on your mom, we'd love to have you, and, you know, you'd be rich. I was about a levy. And, you know, I love my mom, but somehow more than loving my mom, I just felt loyal to her poverty.

[07:35]

You know, I felt like I had to stay home with my poor mom and kind of like leave my mom with everything. It just seemed to be right. It kind of was something wrong with us that we were not quite, you know, that we were having a hard time. I just couldn't vote for it, so I just stayed home. And, you know, they were very nice. So if there's some way to help people, there is a way to help people without putting down where they're at. So that's why you don't start with people. You don't have to think something's wrong with someone in order to want them to be free. There's something not wrong about us being screwed up. There's something beautiful about the way we are, even though we could be more free and more enlightened. As a matter of fact, the way we are right now with all our problems is exactly the way they are right now without doing anything.

[08:39]

So to want us to be fully realized, that's good for us and for others to want that. And yet, it doesn't mean that we have to be better than we are. It just means we have to be more than we are. more where we are, rather than like a little bit less and then be okay. Or a little bit more of something we aren't yet. So Susan asked me, she said, what about like worldly things like getting a house or something like that, having a business? And well, I kind of went to that last one in response to Gordon's question. Gordon, do you He was saying, you know, about, well, if somebody's really having a hard time, there's something you can do about it.

[09:42]

So about getting a house or something like that or helping somebody to sit. If you approach it dualistically, you can do that and actually In some ways, what I think is more reasonable is to wholeheartedly do the dualistic activity you're doing. Don't try to gradually reduce the amount of duality. That's like this thing, for example, Pauline Goldstein, didn't I? Didn't I? No. There's a book called . You can articulate it. There's one articulate that said, you pull the ball back, and you hold the string until the string just goes. You don't let go of the string yourself. You just hold the string back until it just goes, without you letting go. Until the string is released, but not by you.

[10:44]

So this guy got this idea of how to let go of the string and not let it go. In other words, he just kept, every moment he would let go of the string, Tap the stone with it. Tap the stone, tap [...] the stone. Finally, you get in. As soon as my teacher said, get out of here. I'm kicking out of the practice place. I said, don't come back. Jesus. So, figure your way out of duality by becoming less and less dualistic. get out of duality by being just not more and more dualistic. Because you can't really get more dualistic. You're already dualistic enough. Even if you try to be less dualistic, that doesn't make you more dualistic. If you try to be more dualistic, that doesn't make you more dualistic. You can't be more dualistic.

[11:48]

What you can do is you can be more wholehearted about being dualistic. That's not more dualistic. That's just more wholehearted. And wholeheartedly, you need to be as dualistic as you are, and no more and no less. And that in itself is not dualistic. So if you're trying to build yourself a house, or if you're trying to help somebody who's sick, and you're doing it in a dualistic way, like I'm building a house, I'm making money, I'm helping a person, But if you do it wholeheartedly, then you can see that the very way to be dualistic, that is not dualistic. Listen to that. Dualistic is dualistic, but dualistic being dualistic is not dualistic. It's dualistic. The fact that Bill is dualistic is not dualistic. Bill's dualistic because Bill is not Cindy.

[12:54]

That's what he is. Bill and Cindy, they're not the same. They're dualistic. But that being separate from Cindy, Cindy is separate from Bill. But that separateness, being just that separateness, is not separate from anything. Everything is that way. There's no separation from the way things are dualistic. So rather than try to gradually be less and less dualistic, it's more like being more and more mindful of exactly how you're dualistic. And when you're completely, perfectly mindful of the way you're dualistic to your food, you're not dualistic. In other words, more and more mindful, more and more wholehearted about how you're separated from other people, then you'll realize that you're not Or in other words, your separation is not separation.

[13:54]

Your separation is connection. Hardly separated, you can't really realize that you're wholeheartedly connected. If you hold back and try to connect, I'm not really separated from you. I don't really think I need any of you. Stay away from that sense of separation. You also stay away from the connection. So I don't want to give the impression that half of freedom, half of non-dual practice is like gradually sucking the blood out of duality. It's also not that comforting. Just making every duality get exactly like it is. And when duality is just exactly like it is, non-dual. It's not that then the duality is non-virtuous, but the wholeness of duality is non-virtuous.

[14:56]

The way duality really is, the way you really are is non-virtuous. So you should wholeheartedly do your work. Everything you do, all the things you do, you do it the way you should do them. You should be adept at it. You should be adept at laughing. You should be adept at crying. Try to walk wholeheartedly. If you walk wholeheartedly, sit wholeheartedly, anything you do, if you do that well, if you do it that way, then your walking will not be walking, your crying will not be crying, your moving will not be moving. So the basic principle here, the principle of, like this morning's Buddha was saying, well, the Heart Sutra kind of wraps the whole thing up, doesn't it? Like no eyes, no ears, all that stuff. Yeah. But when we say no eyes, that means when you really have eyes, you don't have eyes.

[16:04]

When the eyes are really your eyes, you don't have eyes. When you really have your heart, you realize your heart's not a heart. When you really have a heart, you realize your heart is more than a heart. You don't have a heart, except the heart you have is not a heart. A heart's a good thing, but a heart's not as good a thing as a heart we feel. In fact, your heart feels free. So if you have pain, you should be... If you have pain, it is that we esteem pain. In Buddhism, we don't despise pain.

[17:10]

We are adept at pain. If you really get adept at the pain you have moment by moment, you will realize the pain you have is not pain. except the basic principle of participation, the very fact that pain is pain is the reason why pain is not pain. The fact that pain is pain is the reason why pain is not pain. What is it? What is it? Pain. You can really adapt to pain. Then pain is no longer pain. What's happening? Among the pain, right while it is pain, the very fact that it's being pain is nothing. What's happening next? You said this.

[18:11]

You're thinking of the world of what's happening rather than the world of pain. Recording sensation. The pain, then it's just sensation. It's No, let's say it was sensation in the first place. Okay? But you were kind of in the realm of sensation. And sensation really is pain. You think that pain is pain. And what you think, what you think pain is, is pain. Okay? This is the world of pain. But when you let, when you realize that what you think this is, is pain, and You realize how that is. You realize that's not really happening. You just think so. You change it.

[19:15]

You have something to do with it. You change the stuff to do good. It's rich from things being things, it's rich from a life of things to a life of what's happening. And what we see, what we are having is tension. All day long, day to day, it's the same thing. I mean, I'm not saying you're not. I'm not saying you're not. I'm not saying you're not. Your character is not there. [...]

[20:15]

I don't think it's given because sometimes I don't believe it, but I don't believe anything. It's like alcohol is not free of alcohol. Say that again? It's not just that. It's not just that. It's not just that. There is separation between experience and experience. You don't offer.

[21:27]

If the self is not there, there is no issue. There is no issue. That's a rather unusual perception, I think. Religion is not about some special state. It's about being in a state where most people are caught. It's about being with alcohol and not being alcoholic. It's about doing delicious food and not, you know, being... Right. Yes? It depends on the goal. What do you mean? It's not forbidden to be joyful? No. So it's not even forbidden to be miserable. Nothing's forbidden to be joyful. They can be miserable and joyful, you know.

[22:36]

If you go up to an enlightened person and praise them, they're not miserable. And when they are a miserable, enlightened person, they're completely free of it. When you turn the knob back to joyful, they're completely free of it. They're completely joyful and miserable. It doesn't matter to them. They're free. In other words, they're all of them. They're never... no matter what happens. And you can also perceive separation for yourself and others. But they understand how that happens, so they're not tricked by it. They're not tricked by their perceptions, because they understand what it's accepting to mean. They're right there in the magician's workshop. They see how the magician ponds it up to think of itself and others, so they don't fall for it. They're not the magician, but they see how the magic works. So they are joyful, but they're not fooled by in the processes of perception. OK? And if there's some states where the normal difficult don't arise, that's OK.

[23:43]

But then it doesn't matter. Nobody's got a problem with that. Nobody's got a problem with that. You turn off all temptation, take all temptation away, and then nobody other than people have any temptation. But most people, as soon as they do the temptation of happiness, put that in, so they just had a little bit of patience, and I had nothing against vacations, except it's, unless the vacation is taking part of their lifetime, and if you don't work on your vacation, it's bad, because then you have to work on it, and it's illegal. Yes? Yes. [...] You know, your arms probably feel blistered and uncomfortable, okay?

[24:46]

But you realize that the pain is not pain. Before you had a problem with your arm, plus you also thought this is pain. And also probably believe that it's pain. What's burning? What's burning is a sensation. And the body is uncomfortable with it. The pervasive pain is the pain and the pain of option. It's the pain coming from our own mind. We say it's pain. And we think we can do something. We think we can avoid this. And we think we can do something about it. It's only a world. You continue to fear it, but you will be in a state of peace.

[25:51]

And let's calm down. The Buddha, Chakyamuni, was in a state of non-stop bliss and peace and freedom in the time of his awakening. But he had physical problems. He had a back problem for most of his teaching period. He was a person with back problems, and by the end of his life, he'd got dehydrated, he'd vomited, he had dysentery. He got really sick, and he had a hard time walking up, and he had some problems with his body. But Buddha was completely what he was, and therefore he was not what he was. He was free of what he was. But most people, when they're in pain and pleasure, hold back from it.

[26:53]

They aren't presentable. They're either wallowing in that pain, because it's not going to stop you, or it becomes obsessive about some way to get away from you. Therefore, they're not happy. But if you're in pain, some disease, or some injury, or whatever, if you're in pain because of that, you completely to realize that the pain we have is not the pain. And it isn't that the pain goes away, it's that the pain rises. You realize that everything that's happening is exactly not what's happening. So you're afraid of what's happening in your body. And you can have all kinds of ordinary and special perceptions and experiences, but they don't touch you. Because you are actually always changing and this new form of life.

[28:02]

And you're always completely happy with this new form of life, this new form of life, this new form of life. But if you don't find a depth of what's happening, then you get stuck in this. And then you think pain is pain. You're stuck in pain. If you're willing to continue to experience it for a minute, you feel not stuck. You're not stuck. You're not stuck. Even your, even your, even your arm pain is changing all the time. Pardon? Yeah, right, yeah. And also, if you know that you're going to be afraid of death.

[29:04]

If you know that you're never going to be afraid of death. Also, you're going to be afraid of being killed. You're going to be killed, but you're going to be afraid. The only thing that could keep you in your mind is that you're not afraid. If you think you might feel something, then you would be afraid of being killed. A little bit different. If you're afraid of being killed, it's because you're not sure that you would never kill. But if you know that you would never kill, then you wouldn't be afraid of being killed. Because if you know you're not going to kill, you feel secure. Even though someone might be killing you, even though you're not going to kill, you feel secure. Or put it the other way around, when you're raised, you feel secure. You're never killed. You're never scared. You're not scared.

[30:12]

You're not scared. What about morality? What happens to you? That's the interviewer. I don't know. What does it say again? It's been a tough question. So, well, you can say it again, but we had another ODF. What did we do? Yeah. [...] So, you said it cracked, and now you want to say, didn't it come yet? Mm-hmm. No, an attack is not. Okay, so an attacker is coming in. He's right. The non-bill responds to be devoted to the attacker. Okay, so that's it. No, because self-defense is actually one of the most devoted things you can do.

[31:28]

Or even hunting. There's a story of a person who founded judo. And he was on a ship in the ocean or something. There was some big guy on a ship who was going up and down the deck and pushing people around or something. He was threatening everybody. He was getting real rough with everybody. And Jadaro commented to the Japanese, and it was a small little Japanese guy. And the guy came in. He took the guy, threw him in the oil, and put him back down on his feet without hurting him. This is a high-level self-defense. He defended himself, he defended the other people, but he also didn't get in such a way with the other guy. It was like both of them were being defended. Okay? And I would say after the real devotion to this guy, this guy really got, like, woke up to what was going on.

[32:32]

He saw his own power, his own off-balance. He used, in present times, he used that energy. You take, you know, a small person can take a big person's energy, you just drag that energy to, to, to protect everyone. He does it in a gentle, you don't do it in a gentle, a gentle way. So you're devoting to an attack that you need self-defense, as always. It would be kind to keep protecting yourself, protecting others, protecting this person from turning you on. So it would be self-defense if someone had malicious intent. That would be non-dual. To be kind to your attacker is non-basic. Okay, now I'm going to do the pivot thing. Yeah, looks like it. Good for you. you're not going to be able to do it yourself.

[33:32]

You're not going to be able to do it yourself. You're not going to be able to do it yourself. Promote it through yourself. It's a good question. It's just like, you're not a different person. If you are a person, it's impossible to be the new you. And you're always the different person. We need to have a couple of choices. Either in fact, promote this through yourself. You can promote and, you know, it's a fact. You have to be compassionate. You need to be like that. If you're a person who's already 20, and you're a different person than you think you are, In fact, we've all seen it. So you can use it to promote your plan.

[34:33]

And if that doesn't work, you can use it to try to use it to try to talk them out of it. Don't just do it. Now, we're talking, in fact, with the gold business. You know, in order to get with nature, you should stop that one. But that happened in one event itself. want to get the world under control. He's a perfect example of people trying to get a very hard time, suffering a lot, and they're still will.

[35:42]

And if one of these is a person who suffers, who's trying to get the world under control, they're trying to get the world under their control. They're trying to make the world beautiful, and they're happy to use violence against people. that, for example, Jews and other variations on the world's population could be a living thing. It should be one person per person. All of you do all this. It's a very poor way, but that would guide you actually forward. And you would be silenced to do that because they thought the world would be messy, which is a good idea. That would push them. So they would be silenced to do what's simple and they would be taught. This is where most people are, actually. Most people will go, but I don't need to do this. You just need to be proper. You need to be like that. You thrive. Help the person.

[36:44]

I don't know how to look at it like that. If somebody said, I'll take your healing, it wouldn't be needed. You don't need to be so good at it. It would try to help fitness. In a country full of suffering refugees, those people were threatened with death. Recently, recently, we've been connected. But we haven't started out. That's what I think is what we can do. How can we turn around and face what it's like to do that? I'm suffering. I'm fighting. Violently. You're asking a question. [...]

[37:50]

You're asking a question. You're asking a question. You're asking a question. We want to change the world. We want to get rid of these people. We need to change the world. We have to teach him to stop creating change in people. Like Jeremy, you know, Jeremy took over. He took over. He had the most, in some ways, the most vivid and flourishing art in the world. And we were doing wonderful artists and different paintings and great paintings. And the paintings they were doing were paintings that were expressing the feelings and the thoughts of the society. That's the thing that, you know, if you look at German painting, it's great to see me right now. It was showing what was going on in German art. And it was ugly.

[38:51]

But it was beautiful that they showed it. And when they limited all that great art, it was shown what was going on now in parks. And the paintings that they promoted were paintings like, you know, healthy looking people sitting around, you know, on a table, or, you know, pictures of healthy young German people out in the park, or something like that. Totally no shadow was allowed. So the Buddha would somehow, by some skill, turn around and look at that horrible shadow. Well, it's a regular shadow. The German shadow is not worse than any other shadow. It's just very more than an idol. And almost any punks in the other team. And because there was so much denial, the shadow took over the whole country. We were tired of the sickness to be more aware of the ability to feed the sick people, the sick guy that he was.

[39:55]

And he wasn't that much sicker than most people. He kept his feet if not in attention. And what he did by denying it, his own sickness, his own pain, he projected that on all the other people. And they also denied that. The other day, he projected all the problems onto the non-Jews, the Egyptians, the Hungarians, Russian, whatever, anything that wasn't them. They would project it on other groups that weren't them. That's the characteristic of the body. When you find it, you're not accepting itself. When you see it outside yourself, you have to pass it off there. Paul's body wasn't what we want. We were torturing it. We realize the universe is partially unique to itself. Whatever it is, it is partially unique to itself. I think if somebody, some wise person said to me, if a person was dying, if he was dying in his own life, I think it would be difficult to look at that.

[41:02]

It would be difficult. But if you want to follow, you have to have a lot of thought. I could feel that it was the only one that was looking at me. It was really why I had it. A large scale of great geniuses who could take all these documents, who could murder his stuff, and turn around and look at himself. If they could, they wouldn't come through after they murdered their stuff. It's hard enough to get a nice estimate to turn around. But there was... Right. Right. The person about to do something, the first one that he wants to do, the first one, I really think that needs to stop and give him another point on the line.

[42:17]

So he could stop with it. What could stop it? What do you want to do? A lot of people walk with it. It's typically the other way. I mean, you don't have to stop. You can do it. You can do it. Time is action which comes from the understanding that I'm independent of you and I can do something by myself. That's time. No problem. It's that I acknowledge that I do think that way. And I study it. Study how I think. that I'm independent and I can act on myself. Being aware of that, that awareness is not common. That is Buddha's study. And Buddha watched himself. He looked around and saw that he thought he could independently of other people.

[43:22]

He watched how thinking that way caused suffering and perpetuated his thoughts and also gave rise to results from the fact that the one who thinks that, in terms of how he thought, he saw that And you became released from that way of thinking. But you have to study it in what way you're a conscious person in order to be free of it. And you study it because you're not conscious. And the light that emerges from that study is not conscious. So a person who no longer believes in himself as independent, they walk around like they don't see it as a personal power to They see the whole world as making this walking happen. They see the whole world acting through this walking. It's not a personal power, and therefore it's not common. It's just a wonderful thing. It's just wonderful that people can walk. It's a beautiful thing that people can walk.

[44:23]

It's even beautiful that people can fall down. It's really... The world... When you see the world acting through people, when you see how the world manifests itself, everything is beautiful. When people are here, they continue to be beautiful. And some people are told the world is made in such a way that even though they personally don't get it, Everybody else gets it, but they're beautiful. But when you get what's happening, then everything. So babies don't really get it, but oftentimes people could see that, somehow people could see the whole world coming out to the baby being born.

[45:25]

Not everybody can see it, but a lot. So I have to encourage it more. My babies. We need to be able to see that same thing we see in babies and everybody. We need to be able to look at everybody and see a baby, baby, baby. There's a new person every moment. We work with a new person. We can't get enough of that. Watch this, do you see that? Well, you know, The Japanese word, I don't know if I remember how to do it, but I think it looks like this.

[46:43]

It means to study. It also means to learn. And it means to kind of like indicate. We need that fear of wings. And the character is talking about studying the way baby birds study their friends. Very cool. So, you can't say it's studying, you can't say it's learning, but it has a lot to do with when it's a physical thing, it's like baby birds going, how are you? It's like a little boy walking with big brothers and sisters on a bicycle. But when it comes to the mind, it's learning how the mind works. When it comes to karma, it's learning, studying how karma works. So learning, it's learning. You could say, and you could say, but I think in learning theory, learning is an intellectual activity.

[48:02]

You could also say studying is not intellectual. You could say that. But learning, you can learn, you know, what to do. You can also learn physical things, artistic things, and sexual things, you know, digestive things. You can learn. So learning is, although I think people do associate it with beauty, learning is what's better. You can study something that's not intellectual. You can study dance. You can study music. It's so fantastic. Wisdom is not intellectual, but wisdom needs to understand the intellect, because the intellect is important. So I think you're right that Buddhist study is not an intellectual. Learning is not an intellectual, but it can apply to the intellect, and it does apply. See the difference? It's more than seeing, though, because studying, like, birds don't just look.

[49:19]

They also go like this. And in seafaring, when you don't just look, you also pick the stuff up and try it. In bicycle riding, you get on the bicycle. That's part of the learning. That's part of the study in bicycle riding is to ride the bicycle. and follow up. Part of it is to watch, and part of it is to talk, including the study. So in karma, you watch your karma, you watch your karma, you watch your karma, but then, as you get into your karma, you say, let's do it. Let's try to do this karma. Walk across the room and watch myself think that I'm doing it. Actually, do it too. More than just thinking about it, see. But it has that kind of like looking, listening aspect, and then how the table needs to act. Yeah. Yeah. It's examination, and in appropriate cases, emulation.

[50:36]

And it's your own comment. You emulate your own comment. You actually see what it's like. A lot of people aren't familiar with the fact that they do actually do comment. They're unaware that they actually think that they do things independently. Or you should get in there and see what it is. Or you could prove that you don't. If you think I'm not correct, you know, analyze it. Emulate. That's with me. I mean, like, inadvertent emulating of parents. There are certain things which are so complex. Like, you can imagine writing a book to explain how to ride a bicycle. It's a very big book, very difficult to read it. Most of the complex things are only learned by meditation. There's a lot of books on Zen, but really only meditation and forgetting about the community.

[51:44]

Is that why it's important to have a picture? That's part of it. It's part of it. There's more to it than this. So that would be, like, bettering the car. It would be bettering the mirror, because that would be the thing that I'd see on doing things I usually do. That part is definitely in use. I could continue to do it. I could continue to do it. I'm not saying you should continue to do it. I'm not saying you should continue to do it. Please say that. But if you do continue to do it, then I would say you should do it in the most parallel or horizontal way possible. Yes?

[52:52]

Yes. Better than what? Well, actually, it's the story that you follow me through. Go ahead. So if you watch the story, you watch the story and say, now I live in here and this person is on my breath. Watch that story while the story is happening. And you will become clear. And you will realize someday that it's not this there.

[53:53]

This isn't there on your breath. That's not what's happening. The breath is not the breath. It's not you. You're doing it by yourself. So that would be better, in a sense. It's not really better, it's just that would be liberation, and everything is just more and more contentious. In fact, if you study how you think and use the meditations, how you think and use the meditations, you don't get that decision value. If you don't study false stories, you will realize false stories are not false stories. And that would be wonderful. You could read false stories. But you might have one major story you demolish for that. One story, one entire story that you don't offer anymore. One of the more linear stories. Once you see the illusoryness of one and see the illusion of a lot of other illusions.

[55:02]

But if you don't see them, how would it show up? Because they're not happening anymore. If they didn't show up, they'd show up and go, oh, wow. And then there's that one that illusion I used to believe in. I don't believe in anymore. And you apply this insight to many, many successors. But they still occur. It's secure. It's secure. The main one, the main story is I, in the opinion of you, have the name of the story going on multiple times, and you can see that that one. You can set the date of Friday a million times, depending on all the other stuff that's built on it. So you can go right ahead and sit there and live the story of I, a meditator, I, a female meditator, here also follows. So that's the story I wanted to end with.

[56:03]

I think I'm pretty quick with Pardon? Well, yes. It is a judgment stage. It's definitely a judgment stage. This is not going to be historic. In other words, if you see a story and you notice that you believe it, you will probably not notice that you're changed, that you believe it. Then you might say, so it's not good that I'm believing because I have pain.

[57:03]

You could also say, I'm glad that I have pain because I don't believe it because I showed me that believing is a cause of pain. You could also say that. You can do whatever you want to. Importantly, if you notice, if you notice this story, you will eventually notice this believing that this is a story. If you notice, I believe this. You notice the story with the belief moves us up. And you might also notice that the story without the belief moves up, technology patterns. I also say, make a new story called, use a story called, story with belief moves us up. It's a story about belief. You could not second it. The story without suffering is bad. [...]

[58:05]

The story without suffering is bad. But we have to be present and see this. Don't we have better things to do than that? That's right, we don't care about it. It doesn't matter. But you do care about suffering people. You don't care about enlightened people. You care about suffering people. Because they bug you.

[59:06]

They cramp your style. They kind of like make you go up dancing in your heart. So you do care about the suffering people, but you don't care about the Buddha. They don't need you. They don't need you. But not caring about them doesn't mean you have to go to them. No, you are. When you're a Buddha, you're devoted to Buddha. But you don't care about Buddha. Buddha is fine. And you're also devoted to suffering beings. Because it's a problem. It hurts. It hurts you. Huh? Yeah. Yeah. No, I don't know. If you grasp, it disappears. If you grasp a person's head, the head doesn't disappear. No, no, no.

[60:09]

Usually you're trying to grasp it. And you bring your devotion to this grasping person. And your devotion helps you understand how grasping works. And then you become free of that. Grasping is not devotion. Grasping is just a power trip. Intention. Yes. I would say rather than make it go away, Like I like the example, you bring your attention to the ocean, does the ocean go away?

[61:26]

No. But if you bring your attention, your intention and attention to the ocean, particularly if your intention is to understand the ocean, your attention and devotion to the ocean, the ocean will become pain. The ocean will become your friend. But if you go to the ocean to try to control it, the ocean will always be your enemy. It's not also not your enemy. You try to control the ocean. When you see an enemy, you make the ocean your enemy. The ocean is software. Bring control to the ocean, the ocean becomes your enemy. Bring the ocean to the end, to the ocean, the ocean becomes your enemy. If you've got a mind that's like an ocean, same thing. Turn it, try to control it, it is the kind of enemy. if you're devoted to your mind, the mind that you're devoted to will be the way you become Buddha. Because, in fact, the way the mind is, it's Buddha.

[62:33]

You're devoted to what you realize that it is. So, be devoted to your mind. Your mind will become pain. It won't evaporate. It will just become your friend because you're a friend to it. Part of friendship is self-defense sometimes. Sometimes your mind comes running at you, you know, and you've got to go, you know, protect yourself and your mind from acting out harmful and stressful intentions. And sometimes the mind comes with a big, big, big title of pain. Yeah. You've got to get in there and serve that. You can't just devote to it, but still stand up. You know, it's kind of like, when a wave's coming, you know, if you die, it doesn't hurt you. But if you stand in a certain place, it'll crush you. You know what I mean? There's a place to meet a wave that we, you know, in some ways, it's really difficult to find a place.

[63:38]

But that way, because some ways are so big, you're a little bit off. I mean, most of the way, crushes are the way, but where's the place? Start with what you've got. Leave the situation. Give your full attention to the devotion to it. And it isn't that devotion goes flat, but it becomes pained by your intimacy with it. Even though it's still a measure of devotion, you're flattered. Pardon? Is the word acceptance meaningful in the context of acceptance of what is? Well, acceptance... But again, I'm glad you're talking about the word acceptance. It sounds like it sometimes has the connotation of saying, I accept it and it's okay. But I would say more than acceptance, acceptance is an aspect, but also like you can accept the word, right? But also... You can accept a way without any moral judgment, but also you should get in there sometimes.

[64:45]

And getting in there is a little bit more than accepting. It's like harmonizing it together. So you can't really harmonize the things if you don't accept them. But you can accept something, but not really in harmony with it. So yeah, I'm getting out of it. Accept intimacy, harmony, all those things together. These are just words, you know, to try to give you a feeling for what it's like to be on one of these things. So we could have meditation at five o'clock, this would be like.

[65:23]

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