I'd like to ask someone to answer the doctor, going to see a chiropractor or something like that. Sometimes people neglect me at wrong before I start practicing them, or when we let you get done, try to do yoga before I practice them. In other words, I think I start to do yoga before I practice yoga. And so how do you think about it if you go to a chiropractor, how do you think about that? Arrange for yourself. I think it may be accepted. That's what you think about any kind of assistance. If you think of it, it's OK to give it your help, but don't think of the help that's outside of your life or outside of your life.

[01:09]

Not necessarily. So another way to bring this, if you want to trick yourself, don't do things that you think that way. You think that way about something, don't do it. What did he see in other words? Before he gave up. Before he did it. In other words, there's only one, there's only one way to live your life. And he cured that pain to live it. you don't have the ability to live, which you, if you use occasionally one of the main words, live your life, live your work. There's only one way to read a therapy lesson.

[02:16]

And you're the only one who said that you'd do it otherwise. If you think that way, And that I'd like to talk about a little bit the other way around. Mainly, if you're in the position of being a chiropractor, or a doctor, or any kind of . The other side is, uh, that's, um, I talked about the, uh, I like this movie called Resurrection, which I guess the movie is all of them. Well, anyway, it's a movie about the former queen.

[03:19]

Almost died, became paralyzed, and had a near-death experience. or you might say even of rebirth. And then later, in the process of giving yourself with yourself, which is also not the power of giving yourself, to give others. Which is, I think that makes sense to you. As a matter of fact, you can't give yourself. You can't give all of it, or whatever word for it, but you can't give yourself. You know what? This movie was interesting because, you know, as her power to heal became more developed, and people started to notice them. After a while, she got these things, healing seeds, like Oral Roberts or something. And at a certain point, people said to her, where did you get the power? And she didn't know what she got.

[04:23]

She didn't understand how it came to her well enough so she could say her name. People say, well, this comes from Jesus. She met in the Bible, but it's the problem of Jesus. And she herself respected Jesus very much. I think she wouldn't have a Christian, but she couldn't say it. So where would it come from? And the other thing about the way she healed people is she healed them. In other words, she entered into a relationship with them, which is basically the type I just recommended you don't get into. She cooperated with people who thought that this woman was doing something, was given something, that they could do so. And she played that game up there. So she had two problems. One, she was playing the game of, I help you. That's the name that you need.

[05:27]

event, I help you. And you couldn't do it by yourself, apparently. And I don't know where I got it. Well, the three separate problems. One is I help you, one is you help me. The other one is I help you and don't help yourself. And also I don't know where I could. All those things apply, of course, to yourself, too. Where do you get it? Who's getting most out of it? And who's doing it? In any kind of healthy relationship, actually, the healthiest way they start to be a bit, neither side's getting more out of it than the other. So the teacher or the doctor or whatever gets as much of the student or patient. And that is clearly .

[06:28]

And also, that the patient or student is actually making it possible for the doctor or teacher to function. And that they're doing it themselves. In conjunction with the other person, but by themselves too. They're the ones who are bringing into their life sphere They can't perform. People call themselves well. The other ones said they were stuck in a push point. The other ones said they didn't know something in a push point. So for the aid of another person, they can say, I'm out. So this woman entered into a situation where she was given all the credit. And as a result, after a while, people started to shoot her. And that will happen. You will be attacked if you help people.

[07:29]

Without admitting, you're going to use much. Without attacking, there's one version of the girls who say, people will become dependent on me and so on. That's a way that they'll continue to feel like you're getting and so on. Then if you don't fulfill their dependency needs, then they'll become angry. So you make independent people rather than Self-reliant people. Teaching, in the best way, you make people who are totally grateful to you for what you did to them. And what you did to them is to show them that they did it themselves. And also, you didn't make the thing up yourself. You got it from some point that also has got it. Because if you give it to them, And the way you give it to them is what you give to them that they give themselves. In other words, it's like this. Not like this. You may play the role of like this.

[08:33]

But if the student learned it, then the student know that it's well in the teacher. If the student had an illness or a patient had an illness, and the doctor doesn't have an illness, they know the body. When the transaction is done, the patient knows it well about their health as the doctor does, and actually manifests the health. If the doctor actually may go out healthier than that, if the teacher can come out healthier than the teacher. And in some way, for a lively interaction, you have to be able to help with the teacher. Otherwise, it has to be even. Because if not even, then what teacher's doing is you're winding up with some low-grade product. You have to be as good as them, otherwise they're not really teaching you what they've got. So you have to come right off the meeting with them. Now, if the teacher doesn't give you an impression that they got it from some place, then how can you get it from some place? They must have also had some situation where they met eye to eye with somebody, face-to-face, body-to-body, and then emerged.

[09:42]

Otherwise, how would they be able to do it? In fact, if they can't show you this, then you won't be able to limit your thing. So this applies to, you know, the other side of the thing of going to doctor or doctor or doctor. Even in garage, if you think about it, they're ready for you. If you're setting up a model, it seems decent enough. What does it make if I think a garage mechanic doing more for me than a garage mechanic, and that I don't understand . Why could you never know as much about fixing cars as a garage? I would have to study it for a long time. I don't care enough about my car to learn how to study it. But again, there's another way to stay it, so don't feel that way.

[10:47]

Although you will never make a deed of slipping at your car saying when you drive a mechanic, you will make your car healthy with saying when you drive a mechanic. It's a different role for you. You have the role of dirty hands, and getting paid, and going to mechanic school. You have the role of bringing the car in, paying the money, and having some sense of what you call a car that you want to run. He doesn't have much to say about . For yourself, anyway, you'd have to obtain the kind of car driving the situation that you want, who can't help you. And he cannot, again, give you a car. He doesn't know where you want your car to stop. He doesn't know how much to do or what you expect.

[11:50]

Until you tell him, until you guide him. You bring the car, you choose the garage, you talk to the mechanic, and you still have a relationship with the mechanic such that it can function for you. You do that. You create that opportunity for yourself and your driving experience. Although you do not, you know the car exactly the same way. In fact, you take a role. If you didn't play that role, you wouldn't be able to do this work. If you didn't do what you did, there would be no garage mechanic. And once again, From your side, also, you don't have to look at the point of the garage and getting a car that's on the outside of the building. Taking a car and getting fish, that can't be a broken practice.

[12:52]

But for most people, it's, you know, for a lot of reasons, they probably feel like, why am I in a garage? Why is everybody else doing this? I can't be yogi, so I wouldn't have to hang around their eyes. OK, so that's kind of your view . Any questions? Marriage? Well, OK. Marriage? Well, I shouldn't have decided on how much I can talk about this, but I don't want to send it. I would say it's often a case that one of the people feels like they're doing something for the other one, and the other one's not getting something for a certain kind of action, and they didn't.

[13:58]

As a matter of fact, there's a lot of cultural support for this that you've made now. Even in Japan, for example, the name of the husband is . And in the West, the Lord means love, love and book with bread. So the Lord commanded the Bible with bread. So there's some idea that the man to buy, the woman receives. Also, intellectual interactions often talk about that. The woman gives, the woman receives. Even Yan Yan talked to that. So there is a giving and receiving. There's no such person that perfectly gives and doesn't receive. He may act out some architect in some sexual relationship.

[15:03]

But the only way you can act out the architect is to realize how much you're not the architect. If you think, if a man thinks or teach a thing, I'm a teacher. And they try to act out to be the architect to teach it to somebody. They won't be the architect to teach it. They won't be a mess. The way to be an architect or a teacher is to get in a situation where someone's coming to you to be their teacher and be aware of all things you aren't. All things you are that aren't the teacher. Be aware of, for example, how you want the person you think you are the teacher, and how much you want them to respect your vanity, and how much you want some transfers to do, and so on. And be aware of how the muscles of your cheek work when the student criticizes you.

[16:07]

And on and on, all the human aspects of what you are, those are what you pay attention to. You don't have to pay attention that you're a teacher at all. You don't have to take everything of yourself in the future. What you can do is be aware of your human. Then if you're the role of teacher, you will come forth as nothing but a teacher. Because you will totally be imbiated. You will be egoically neutralizing your humanness. You will transcend your humanness. And transcend your humanness by being aware of it. Same in a male-female relationship or marriage. If you're aware of all your paid humanness, you can take the role of husband and wife. When you feel that, you really feel that. It doesn't practice politics. They're people. So one time someone said to me, she said, you're like this, and you're all ready to go like this.

[17:14]

You can take that in many words. For example, when you're sitting up and you're like this, you're sitting up straight. You know? Like the whole world up in the top of you. The whole heaven of me is part of the top of you. But you're ready. You're ready to lie down. There is tremendous effort, trust, to sit up as much energy as you can, as straight as you can, as much vitality as you can, but you're also ready to think, or sleep, that drop. Now, the letting go of going to sleep is just your technique. It's just your humanness. Sleep is a shorthand for food, sex, pain, water. You can't sleep. The only way people are human that you do. If you are aware that you're constantly ready to go into all that stuff, if you're aware of your tendency to relax, to go with your impulses, if you're really aware of all that,

[18:23]

Take things down. Then you are wrecked, mountain-like, melting. If you don't pay attention to that stuff, because you're actually constantly succumbing to it without owning to it. But if you're completely owned to it, you rise up on it. And so that kind of yoga, to sit in yoga, to say, oh, you married only with all your pennies. You can rise up and be able to help you with what? You can fulfill your role. You need two people that you work together. Because you do have a husband and you do have a wife. And they know what to do. That's husband and wife. They know their relationship. But if they don't wash all this other stuff, which is not called husband and wife, most of what you do is not husband and wife. Only a tiny bit of what you do. Most of what you do is just work making stuff that people aren't married to, too.

[19:27]

So basically, you're not aware of your body and mind. You can't get into that. And what you will get in some way is, husband gives, wife receives, but you believe that husband gives and wife receives. And you think you are giving and wife receives. Me, as a person, doesn't give to that wife. My wife is a person who doesn't receive but me. Husband and wife can play that role of getting and receiving. But only when two people that are taking those roles realize that they're both meeting and both receiving them, both getting them. Then that's all canceled, and then you can play this role. You do this, I do that. You're different when we have this relationship. I think being aware that there's a . You can't think. Don't go back on this COVID moment.

[20:32]

As I talked about before, I talked about owning your body, OK? Most important thing is to own, in sitting meditation, . Own your body. And should I talk about that? You didn't use that exact phrase. Well, only is an important word because only means not only possess, which is a minor part of it, but it means to admit. And admit means to confess and allow. Let it in. Let your body in. So we should only confess. In other words, you realize you make it. So given that, what would you say about the attachment within a relationship and the desire to control the other person?

[21:41]

Well, the desire to control them, I think, arises out of attachment. Attachment is more fundamental. Basically, if you try to control somebody, that arises out of disrespect. Or you can also say attachment arises out of disrespect. If you really respect somebody, if you really respect a person, you cannot attach to them. If you respect somebody, You look to see what they are. You're more interested in finding out about this person and experiencing this person than you are in control of them. And if you really study them, you find that you cannot get older. But if you take it for granted, and that's what happens a lot of times, and many people have to take it for granted, they say, I know you.

[22:44]

I know you. That kind of disrespect, you don't. Just because you live with somebody for 10, 20, 30 years, you still don't know them. You don't know them any better, any way, than you think you're going to be met. Of course, you also know them. That's the other side. I meant besides the other side. You know them very well. You know that when they do this, they leave that. You know when they leave that, they leave this. You know all that. But still, you don't know the event that they are at that moment. So you can't really get a hold of them. But we usually take the people for granted. So I would like the example, which I probably have said here, the example of when you're driving with your, if you're driving with somebody you don't know, somebody you don't assume you know, if you're driving from here to Ashby and Telegraph, there's a variety of ways to get there.

[23:48]

If Donald gave me a ride to ask me and tell me that, probably any way he takes me there, I'll just say, well, it took this way. If you go the different way from where I go, even if it's more out of the way or something, I'm not at this point. But if somebody I've lived with, Go in a different way than I could go. I'll probably get angry at them. The way I go is the way I go, and I go that way for good reasons. Somebody that listens to you doesn't go that way. Why not? They should go to react. You assume. You assume. It's too much. And because your attachment, that will show you your attachment. When you get angry at people for taking a breath here rather than one block off, you get over there. When there's two ways, you know, from a margin of people, it's good. Then you see that you get angry for some attachment.

[24:53]

Basically, you assume that a person belongs to you. You assume that they're your body. And you also assume that your body belongs to you, which is also a big problem. That's why you get mad at your own body when it doesn't do what you think of. You say, I'm going to walk downstairs, right? If you assume that you know how to do it, you may fall apart. So disrespect for yourself then naturally carried over to disrespect. But if you really respect your own body, you realize you've got this kind of constant unmanageable event. You really can't manage it. It's not under your control. You create this body, but you don't control it. You can create, and you do create, and nobody can create it, but now you're not in control. And so your experience of other people, you create your experience of them, you create your opinion of them, it's very complex, but they're not in your control.

[26:03]

So when you try to control your friends or your lovers, It's because you assume something which is not self. And you tend to do that if you assume it for yourself. If you attach to your own body, that means you think you can get a hold of your own body. That means you don't respect your own body. If you try to deal with yourself, then if somebody speaks with you every night, do that too. Well, and it turns out that's why it values some things. Even almost a better example of how you can't control your own body than your own body is. Because they're really going to be hard. With your self, you'd make a story. But if you make a story between you and yourself about how your body is, let's behave, but not really. And you might start that with another person. You're not doing what you want to. You're not doing what you want to. They say, I'm not doing what you want.

[27:06]

Oh, yes, you are. I love it. No, you don't. I'm not going to do it. It wants it still. But actually, a good yogi does not have to get married. He's a great yogi. You don't have to get married. Because most people can't catch on to how uncontrolled they are. A lot of single people really think they've got together. They do. They go home and they think it's all kind of getting together. Many people don't think that's all. But a yogi does not think of their job together. A yogi feels like their job. that got this beast-filled moment of oozing, sick, flesh. It's constantly a problem if you're never in control. And the better the other he gets, you know, Mr. Anger, that he can do that, but I think he could be like a polo rat.

[28:17]

As he's doing that, he's totally out of control. That's why he didn't do that. The only person who can do that is somebody who realizes that they have no control over that. He creates that in the midst of being out of control. Most people can't do that because they think they believe they have control of their body. So you have to know two things in order to make your body look like that. You have to know how you create your body, and you have to know what you have to control. That's balancing on one foot, you know. You cannot balance that one's way unless you realize how you've fallen over. I can stand up, you know, and you can push me various ways, and I won't necessarily fall down if you want to push too hard. And if I really want to make an issue out of it, I cannot fall down even if you push hard. Why? Because when you push me, I realize I'm going to fall over. So I do something. And even now, I'm constantly compensated for falling over.

[29:18]

I'm doing a lot of work. I'm burning off a lot of calories, standing up, just to balance more than the deficit. But if you take something that thinks it's not falling over by the book, I've got to push it a little bit and it falls over. Because it cannot believe it's falling. It cannot do anything. And that's the way fragile people are. They go, they take their own control. And so anything that happens is that they shock. So a very good yogi, kind of yogi that's had to be careful upon all the time. But people with less yogic fervor or passion, they kind of have to get married to the top One of the first books I read about Zen, it had a story about this Zen master who had seven children, and it said, it said, but even a single monk can't understand Zen.

[30:31]

And I thought, huh? I thought that it would be easier for a single monk to understand Zen. Now, most people have seven children don't understand. But somebody who wants to understand that, it would be hard for most people to do it if they didn't have seven children. It's hard to do with seven children, too. But most of them need some kind of in order to put their understanding to the test. So if you aren't attached, you should be able to get married and take a ride with your spouse. And you should be able to turn that way without getting angrier. But in fact, you will be. No matter what. How I'd like to deal with anger, she turns into a different corner. But if you're enlightened, you'll understand why. You'll see. I'm getting angry because I'm attached to it. I think she's in my control.

[31:34]

I think she belongs to me. So you realize why you're angry. And you also won't believe me. Anger. You won't believe that she's out of control. You'll see your mind tries to control it. You'll see your mind works on the assumption that she belongs to you and she's out of your control. But you don't believe it. It's immaculate. So actually, we wouldn't want to not have that happen because that's the reason for getting married is so you can go through that. Go through it, have the experience, and then let go of it. Because if you didn't have it, then if it happened, then what? So it's better to have it and see through it than not have it. If you don't have it, it comes upon you. It's better to have many attachments as possible. And that's why it's good to have a body. If you have a body, you have a lot of problems, and you have a lot of problems, you've got something to work with, something to let go on, something to see through.

[32:36]

If you don't have a body that has problems, you're in big trouble, because you're just a whole team. Can a enlightened person still be an alcoholic, if they're aware of where you can understand? Well, that's a tough one. And just use that as an example. Yeah. I don't believe it. So you can say, yes, they can let me do that. But it's really far off to imagine that kind of thing. But it's possible. In other words, a Buddha can enter any state of consciousness, given the state of consciousness of an alcoholic.

[33:38]

in order to be great alcoholics. Now, what does it take? How much do you have to enter in order to help people? You have to really enter. If you're going to help somebody with a problem like alcoholism or whatever it is, you have to be willing to enter their world, take on the point of view, and let go of it. Because if they feel Or if you were in that state, you wouldn't be able to get out of it. Then they're doomed. So somehow you have to give the impression somehow that if you were where they are, you could see a way out. And so you sort of have to be where they are. Same way when somebody die of cancer. You go visit them in the hospital. They feel like, OK, what am I supposed to do now?

[34:42]

And it's pain, and so on and so forth. You can't actually get cancer. If you get cancer, then you can't necessarily go also the next day, be not tolerant. So somehow what you want to do is actually sincerely enter into the state of the cancer person, or show any way, complete willingness to be in their pain. And then see a way to drop it. And again, that's one of the yogis. A yogi has pain, which they see through. They run into problems, which they see through. And then when they meet people, it's not just sort of talking to the habitus to say, well, I feel pain. You actually entered. And they see it. They are convinced. They feel you are totally open to pain and feel it.

[35:45]

And then they see, you let go. And they see, they let go. The same way yoga practice. So-called teacher, the student has a problem. Teacher takes on the problem, feels the problem, and shows the student how to go. In example. But if the teacher's all flexible and loose, how can the teacher take on the limitations of the student? They show the students, they understand the student's problems. They know what to talk about. And they show them what to let go of it. And one of the main ways they do that, they used to have that problem themselves. They actually have already had the problem to let go of it. So that's the advantage of the system. If it's small enough. But joining, you actually have had almost all the problems that they've had. Or even, you know, since there's so many people, even if you haven't had their specific problem, you could have worked with someone else who had it and gone through with them.

[36:56]

So by working with a group of people, form a situation like this, you can actually enter into people's problems and with knowledge of how to let go of it. But again, I bring them to the teacher now. Again, the student-teacher is a mutual relationship. And the student has to let the teacher show them. So the cancer patient also has to be willing to let the person take on the pain. The cancer patient has to let the person show them that they are open to it. So it's not just that some cancer patients say, and there's nobody that's going to be staring at my neck. Nobody could do it. Remember how enlightened a person is somehow. They won't let the person raise a pain. From the enlightened person's side, the teacher's side, the fact that that person won't let them in, won't admit that they're talking, shows that person that they are not there.

[38:03]

So it's not just the patient or the teacher. It's showing the teacher that the teacher's afraid to enter. It shows the student that the student's afraid what the teacher enters. Mutual problem. I asked you, as a teacher, how do you deal with a student who came to you who felt was very resistant? Sometimes I had people come to class and I think, why are they here? They're not listening to me. They resent being here. They don't like what I'm telling them. Why are they here? How do you deal with that situation? Well, All right, this gave me an occasion to talk about another point I want to bring to you.

[39:03]

It'll take me a little while to come back to it, but I'd have to get off it anyway to answer your question. Mr. Ralph Waldo of Hennessy said, every wall is a door. Every wall is a door. And this was quoted by King Newton. who said that what we usually want to do is find some respite, some respite place in some common place. They said perhaps the only place to find a respite is right in the tension of the battle. I wouldn't even say the eye of the hurricane. The place where you can actually find peace is not even the eye in the hurricane. You're in the middle of the hurricane, there's no eye in the hurricane. So basically what resistance is, it's people resisting to be in the middle of the battle.

[40:12]

They want to sit on the bleachers and watch. They don't want to get right into it and do what you're telling them to do, or listen to them, and actually hear what you're saying. They want to watch in a little distance. When you have a body and you're sick, you run into all kinds of walls. There's a wall in front of you looking back up and forth. Also, your body has all kinds of walls and obstacles. All these walls and obstacles are also doors or opportunities to let go. You can't experience letting go or liberation unless you have a chain. You can't experience freedom unless you have a walk. You can't open a door to yourself unless you have a wall. So these attachments, bondages, tensions, hard parts of your body, the wall, everything, other people, anything like that, are facts.

[41:16]

Facts which stop you, but also are all you've got to work with to let go. Risk to existence is like that, too. So there's resistance to being in the mess. And when you're in the mess, all the things that are there are also like resistance, because they're things. Buddhism and yoga pretend to give you things, pretend to give you facts. But really, Buddhism gives you no facts. That's not what Buddhism is for. It just sort of pretend for a while, say, like meditation halls to the left. There's a schedule. It seems like they give you facts. If God didn't give you any facts, people would just walk away. So the Zen Center had an address. And finally, the telephone bill is always back. But you're just playing along. What Buddha is all about is to liberate facts.

[42:23]

You've already had enough facts. And no fact that you've got is any good to you or help you. It's all wrong. But every fact of your life is also a possible opportunity to be free. So opposite of fact is a depiction of falsehood. Buddhism doesn't give facts which have opposites. Buddhism gives truths which have opposites. Opposite of truth, a deep truth, is another deep truth. So everything I say to you, if it's true, the opposite should also be true. But that doesn't mean why I say it's false. It means why I say it's really true. Because I'm not giving you any facts. I have given you a fact so far. And if you find the opposite of what I'm saying is false, then

[43:29]

Either I give you facts, or I give you truths. If you find the opposite of what I'm saying is true, then I give you a false or a truth. But Buddhism anyway is not giving you facts. It gives you ways to be free of facts. Now, what do you do with these facts? That's the whole point. That's the practice. And basically, what you do with facts or resistances is you question. So if a student is resisting, I question. Or I get them to question themselves. I say, I don't say, why are you here? I ask everyone in the class. Or maybe in private, I might say to somebody, why are you here? But not why are you here, like why are you here? Get out, necessarily. But why are you here? The first thing many people have to do in it represent is to answer that question.

[44:33]

I say to people, what do you want? What do you want? What are you doing here? Why are you here? And I don't say that just the people who exist. Everybody should ask that question. So why are you here? What are you doing here? So when you run into a great resistance or a hard part of your life, then the first thing I do is I say something like, What is this block? What is it? Not necessarily, get rid of the block. Or I say, now that I've found this block, now that I've found this tension, what is the best way to take care of it? To push through it? To back away from it? I don't know. Sometimes we do want to push through it. Sometimes we just get rid of it. What I'm suggesting is that you take hold of it and ask what it is and ask, what is the best way to take care of this?

[45:38]

So if somebody adds resistance, first of all, for me, what's the best way this resistance to me is a thing, a thing I perceive. The fact of my love is by the wall or the floor that came like that. So I ask myself, what's the best way to take care of this resistance? What's the kindest, most helpful thing to do? And usually, kindness is no helpful thing to do. And taking another person is to get them to do the same thing that they were talking about. Get them to question. Ask them what they're talking about. You know, I often have heard when people are talking about in Zen meditation or yoga practices, that when you get to some painful place, or you're getting in a stretchy place, to stretch on exhale.

[46:48]

Because on an exhale, more like exhale is like dying. Exhale is more like letting go. So you can kind of let go of tension or let go of the boundaries of certain stretches and let go of it. But that's OK. But I wanted to look a little bit more closely and ask, when we hear this, we think that as you exhale and try to let go, is the reason why you're trying to let go is because you're trying to get rid of it. Or is it more that are you trying to stretch into some state of perfection? Which is ironic that you're using the dying quality of x-scaling to get something. See?

[47:49]

That you realize that out of that x-scale, I'll kind of let go of this. So that would be a good time for your videos, accomplish your videos. So if you have that attitude, it doesn't quite work. Because secretly, behind that exhale, which is really have the quality of exemplifying let it go, you're really trying to use it for something. You're not actually asking, what's the best way to take care of this? If you just let the breath do it without any ulterior motives, the breath will ask for you. The breath will let go. with no motivation to let go. That's what let it go is. If you try to let go of something, if you try to let go, it doesn't work. Because you're using the thing you're trying to let go of to try to let go of .

[48:49]

But breath by itself, breath has no project to let go of attention. You just inhale and exhale. You just do that. And you've been doing it your whole life, and yet you've accumulated tension. If breath would have gotten rid of tension by itself, he wouldn't have any. If breath was doing it by itself, he'd already have let go of all your tension. Breath doesn't do it by itself. However, if you are aware of your breath, in conjunction with your breath, That awareness. That awareness, I didn't know what to say. The breath shows you the way. It shows you the way to ask the question, what's the most helpful? And that's because breath does not function. Breath's role in life, breath's function in life, is not to get rid of tension.

[49:54]

It's just a part of your life. And if you wash it away, we let go of something. All that's necessary is to watch what's going on. If you see what's going on, we let the letting go first. Letting go is what's going on. But if you don't look what's going on, you won't see what's letting go in. So it's different to your breath when an ordinary occurs. And when it's used as an aid, you let go of tension or blocks or resistances. The difference is that you're watching. And what are you watching? You're watching anyway. You're watching your body and your breath. You're watching interaction with things. You see that clearly. You let go of your fixed ideas of what's happening. So anyway, it's this very subtle place there where, as I say, I'm not saying that the instruction is wrong, that you can let go of all this tension and stuff at the end of the exit.

[51:07]

It's true. But it's also, you have to watch the motivation. and ask what you're trying to do. So whenever you do a yoga posture and you have given your body, whenever you're sitting and given your body, I always ask for all the little parts of your body, your body as a whole, what's the kindest way for me to sit, the kindest way to me, the kindest way to everyone. And that's not something that you give an answer to. That question. Somehow, that type of question is something you should never stop. Your body will change. It will get older. And for some people, it will get lucid. For some other people, it will get sick. Whatever body you have, you ask the question, what is the kindest way to care this body? That way of being called questioning, having that kind of question, that lets go.

[52:13]

And you see it's not trying to let go. It's just trying to see what's best, what's most compassionate. Answers may fly up, but they're just, you know, they're not really answers. They're just moist up. The first is what there's roots. When we're doing a meditation on the posture, I think at this point, for me, I do a certain amount of, well, it's like I'm used to focusing on one thing, and actually I find I feel like darting around, you know, oops, the hands, they're drawing, you know, the neck, so I'm, well, that's what's happening. Right, that's what happens. Did you hear what you said? Yeah, some of you are there safe. So, at first when you start to, the same, you know, downward facing your dog, you know, anyway, like, just take this posture, okay?

[53:27]

Like this, okay? This is downward facing dog surgery, okay? When you're doing this, You get into this posture, okay? And then you're supposed to rest your hip and down a little bit. And then your hands, you're supposed to put your hands and have them spread out like this. You have weight evenly distributed across the hand. Don't lean too much this side, but it's okay. So you really feel balanced there. Also, you want to... Right here, so lift up, lift up, this big high part, and not make the head to your neck. Also, if you have your knees straight, you keep not having your feet go up like this, and so on. And also, don't meet too much on the outside, inside, and so on. So if you start taking care of some of those things, start taking care of this, then all of a sudden, your head goes up and starts to make your head down. And your hands are sitting on the outside. But if you just take care of part of these things, it's not really a yogic posture. It's a posture, but it's not really yogic.

[54:30]

The yogic is when the whole body's working all over it. And the difference between one and the other is basically sweat. You'll get very hot if you take care of all this different stuff. So you feel like any posture would be this way. At first, it'd be like, you might have a feeling like, well, at first, I'd just like to decide just this point and that one, OK, just a couple of them. Because there's a . And then someone says, what about that? And it's, just don't bother me about that right now. You want to get a couple of things straightened out and then later do the yoga posture. Get a few fundamentals. But when you first do it, when you first actually attain the thing without somebody telling you, you have to go down with the hands, neck, back, butt, back and legs, feet, balance both sides, all these things, abdomen, chest board, all these things.

[55:42]

And it takes me a list. But after a while, the list turns into a circle. So it's kind of like, you know, you can make a body at the top of it. And it's just to be like a black sangle. I think I do. A black sangle is a black guy. And at some point in the story, he has his tiger chasing. Somehow this tiger is running around a circle around it belonging to a banana tree or coconut tree or something, and the tiger turns into butter, maybe I said. Pancake mix or something. That's where Sambo's pancake comes from, I think. Well, it turns into pancake bag, I think. Butter. Butter? Butter. And then you make that, you know, kind of consummation at this. It's very hard at the end of the whole thing. It's nutritious, serious kind of thing.

[56:44]

So if you keep going around the list, pretty soon you get to be just a buzz. In other words, the word mudra just needs a ring, a circle. So this is still possibly the mudra. If you go around all the points of culture, no, pretty soon your awareness becomes around 50. But you have to go around the list for a few times before you have this . After a while, it's more like this. And then it's kind of like a landing that the spaceship's . You hit this pattern, and all of a sudden, you have a pattern. So we like to pattern the whole thing after a while. And more like we just go, boop. And then you go wrong, because instead of going, boop, you go, boop. Keep making this whole, make the whole circle again. You reiterate the whole circle instead of, if you want to run, boop, [...] boop.

[57:51]

And as you leave out something, we reiterate the whole circle. And you have a sense of the whole circle, the whole mudra. But that takes, you have to usually go up, up, up, up around the edges for a while until you can do that with them. But it takes years to do one posture, the same at this point. You zap over into that posture. They just all paint there together and feel all the stuff taken care of. But it doesn't matter if it takes you, because it's also that you're doing your best until that kind of roundness comes to it. You're doing the best you can. And it's still meditation before that happens. It's hard if you actually realize that one can't quite believe it. But what you're doing is still concentration. It just doesn't have that.

[58:52]

It doesn't have whatever you think it should be. Nice feeling. It sort of seems real nervous or something. Right. It doesn't happen to think it should happen. And that's like something like what I was talking about a couple of weeks ago is that gradually you realize that the problem is that things aren't the way you think they should be. And also, your teacher might tell you that even things aren't the way How about that, and how about that, and how about that, and how about that? Still, you don't have to think that having a person telling that stuff is not the way you should be. In other words, you could feel like the ground is to have a world where people are telling you all this stuff. And that's really the way you want not to live here. And then somehow it's not It isn't like, I'm trying to do this, and they're trying to do that, and they're telling you that.

[59:56]

More like, I'm doing this with them telling you to do all those things. That's the world I live in. And I can't do what they say, but I can be happy living in a world where they're telling you this. And someday they'll shut up, because you'll be manifesting what they say. But the same world. When it's in your body or in your mouth, it's the same world. But again, beginners tend to think, I'm not there until it's in my body. But the first step is to feel like when someone's telling you something, that's you. That's the world you want to live in. There's a, you know, in Buddhism, there's three jewels, three treasures. One of the treasures is the community. You can't be enlightened without other people telling you stuff about yourself, giving you other points of view. And at first, the first 10, 20, 50 million years, it's like their comments are coming from outside from them, right?

[61:00]

And you need actual people to do that. But that's your body. Their voice, their comments, really what you are. And after a long time, even if there are a lot of people there, you feel their comments. You feel you've included what they requested of you. I think that's what they want to do. Definitely. And the problem, they lack yoga. They lack yoga. They have a little bit of yoga because lying on the couch is so good. They recognize the body to that extent. And they also usually have a room.

[62:01]

They often make the room. It's a sacred environment. These rooms, they don't usually have cold rooms. That's the New York style. New York is the center of cycling. Warm, quiet, not high-lighted, comfortable. So that's sort of the technique, not the body, but it's . So it's much slower than . And also, it's hard to do it on your own. And also, the patient usually, unless they're training a psychologist, they only have the doctor. The doctors have each other. So they have their own. The patients usually don't have body.

[63:03]

It's like they have to put on the patient band or the doctor that hanged on with. So it's hard to do it on your own. But it's pretty good. It's just, it's just not good. It's only something that I use it. There's something very important, something in the last 2,000, 2,000, and the oil system, they're very open. So they've cut through all, not central stuff. There's something that comes down to you after all these years, but it's really cool. So I think in psychology, trying to help it be Satan. You know, somebody's saying it's such a wonderful thing.

[64:04]

to the universe. And I have caught it in the eye, I think, with My back to the bed, so much, a little bit back, [...] back. Now, oftentimes, when I talk to people and they tell me that they're dating a lot or thinking a lot, I usually look at their posture and find out that they're on vacation. Well, you know, for example, when you're lying in the house, people are really going to think of a star. So this particular thing I was going to mention, particularly the men had women in this class kind of almost following their city very well, right away. And then, because they started out and it was a good idea of making progress,

[65:16]

And that's the matter sitting straight. So he'd make quite good progress. He'd sit and chair over with his props, and he'd sit and sit on the floor. But you're still sitting. If you're sitting, you're still playing like this guy. So you're still not engaged. You have to get more engaged. Now, when you're totally engaged physically, you can still But when you're totally engaged in your daydream, you're dating in a different world. You're dating in a world of significant English. But right now, I think you need to push your posture more towards cross-loading and things like that. That will require more of you physically, and you won't have some space to dating. It's a little bit, but there'll be abbreviated versions of what you can do in your more light posture.

[66:25]

I shouldn't say the light, but you're not demanding it much. Your legs are not sort of engaged. And when your legs aren't getting engaged, your back is you're doing all with your back. But part of the reason why you're doing all with your back is because your legs aren't that you can. That's part of the thing, you know. Once again, you can take care of this if you don't take care of that. If you start taking care of that, then you can take care of this. So if you don't take care of the left, then you can take care of your back. If you start taking care of your legs, you may have more trouble with your back. Your back will become more demanding when you're late people. So usually, one thing that you give more energy to will predict the other thing. You want to make more demanding. As soon as you forget something, you'll So I think you need to keep pushing that posture and don't really have a lot more work to do.

[67:26]

If you keep working and achieving the more standard city posture, I think they'll have less space today. And then if you As I said, if you get into more standard posture, more fully realized mood, where you take care of more things than you are now, then the daydream would be quite different. So to use another example, if you sit like this in daydream, you have a certain kind of day. But if I go like this, you can have a certain kind of data. But if you get up on a tightrope over a great this, the data will change.

[68:32]

you'll become, at least at the beginning, you'll become, you'll daydream about things like, basically you'll daydream about one thing. You'll daydream about falling off. And you realize, maybe we shouldn't say, you're already practicing the body, otherwise you wouldn't dare accept it at this, but anyway. you realize, actually, that you don't even have much room to think about falling. So your daydreams are really simple. And I don't know why you might say, gee, but you don't have much time to do that. Because you realize that if you spend too much time with it, the more it's the second to you, you probably fall. Unless you're really good. So when you get really good at the type of walking over for business, you can stand out there, and you can spend maybe a little bit longer in this day. You know, I could fall.

[69:36]

I could fall way down. I could splash. There you go. Now, when you get that good a type of walking, so that you can daydream that much, there you daydream. And you will, if you're that good, you will use all your powers to do a thing. That's the way the mind is. As soon as you can walk, then daydream you will. So that we do is say, here, take me fall. And when you do that in daydream, you get on this little scooter. But in your pocket, always there's something more you can take care of. There's no end. And the more you take care of, the less space you can take. In other words, all the daydreaming gets back onto the body. All the stuff that they do is unified into one event. It's not that you stop the mind to function. It's that you totally engage the mind with the body. So if you have space today, you might remind the thing of doing the job.

[70:42]

The mind is absorbed by the job. The mind is absorbed by the person. You keep re-including consciousness into one piece. So when you first start saying, Like I took a friend of mine swimming the other day bed his first time. And we were bedding a little bit. I think we were bedding nice. We were mostly bedding hard. He was mostly scared. We were quite confident. We wasn't bedding hard. Finally bedding. He was just mainly cold and scared. So if you're physically engaged like that, that's the way that you first started sleeping. That's the way it was. When I first started, I said, I would just go make it. I would just totally engage. I decided to pull those right away. And it was incredible. I couldn't believe it. I never couldn't believe it. And I realized that my mind was not spiritual enough.

[71:46]

But I wasn't dating. I was totally engaged because the posture was so demanding. And I stayed that way for years. Now, the first few minutes, like tonight, I was sitting with you. And when I first started sitting, there was quite a bit of noise. And I feel in myself, and I feel in you, when I first start sitting, that noise is somewhat distracting. But the longer you sit, the less distracting the noise is. We sat, we sat like 30 minutes or so, but we sat for two hours. What do you know? All you'd be thinking about was . Because it is so stimming. So as you get into your own bodily experience, you don't notice these things outside.

[72:49]

It isn't that you don't view them. You do notice that they aren't distractions, because these are noises in a very tense world that are living. And why is it so unpleasant? Because you concentrate. So anyway, that's basically what I suggest to you. Keep working in your posture. And that will work for you for a few years to keep your day, day, week to a minimum. Every time you find yourself dating me, notice what you're not dating care of in your posture. Come back to your posture. And there's more, all the more work to do. I did try and put my things closer together and push them to be here. Well, actually, I said what I said, but I'm also saying that you don't have to make your posture harder in order to be more concentrated in your posture.

[74:02]

So just be more conscious of whatever posture you're in. You don't have to change your posture. So I was always saying that, but I'm also saying, just be more aware of whatever posture you're in, whatever level you're in. Bring your mind more to your body. Turn away from those thoughts and go back. But at some point, when you live with your mind, those thoughts don't happen. If they all happen, then bring yourself back to your posture. In your daydreaming, bring yourself back to your posture, back to your posture, bring back to your And if you keep sitting, the longer you sit, in a way, the harder it gets. Because you give up. Now, one of the reasons why you do it, many of you, is because I think, probably think, it would be good for you. But if there's some benefit in making your mind concentrate and pay attention to what's happening to you,

[75:09]

So that's some encouragement for you to give up your daydreams, which are fun, or you give up some daydreams, which includes your daydreams. Your daydreams don't include your body. Your body includes your daydreams. But you don't get anything out of it. So you gradually realize that, and it will get hard So don't be surprised if you have no more difficulty just simply being aware of your posture as the years go by. But that's quite natural. It usually happens. It's exactly the same thing as taking a scholarship grant. The longer you stay with them, the harder it is not to take it for granted. The longer you stay with them, the harder it is not to daydream. And when you first met, you didn't take it.

[76:12]

You thought you were really interested. You looked at it. And second, when you first start sitting, when you first start getting in a yoga posture, try something new with your knee, and pay attention, hundreds and thousands of times, you take it for granted. But that's exactly the point. The sitting is just like everything else in life. After a while, you take a positive commitment. You're pretty comfortable. You can do pretty well. You leave me fine. You get your cake right after you get back. And so it's gone, well, why would you? Why would you? What do you do more than you have to? And that's why the question is very important. Why am I sitting here? What am I doing here? What's the best way to be? Why am I doing something that I don't get something help?

[77:19]

And as I say, you may answer, but that's not help. That allows you to let go. And when you let go, it doesn't give you anything either. you have to get it and then the uh... What you said, there is more to them about really making the posture or the same posture. Of course, .

[78:28]

There are different reasons to do it constantly. To make something you said before about reality, about being able to more in contact with things than the parts of the day. You do this, you want to know yourself. in more contact with things than the parts of things? Being in contact with the power of the detail, which many people will begin, they take up practice. And they get very involved in detail. And as time goes on, they get a sense of A wholeness.

[79:31]

I think beginners should, even people who are doing best practice like this for a while should have that in mind. We won't set the details. It's not just the details. But on the other hand, we should remember that the only way to the totality is by details, that you never have the totality without the details, but also you never have the details without the totality. So you start with the details, start with the particulars, and gradually let yourself see that the totality or the fullness or the oneness is always there with particulars. So Zen is not about totality.

[80:38]

It's not about particulars. It's about the emerging of totalities and particulars. The thing I'm talking about is emerging or coexistence. They aren't the same, but you can't have one without the other. But people have to start with the details. If you take care of the details perfectly, at the moment that you take care of them perfectly, take care of them perfectly, the best way to take care of them, at that very moment, you see the coexistence. But even before you reach that point, you prepare yourself for that possibility. So when it happens, you don't cross it off. You say, no, no. So the teaching prepares you to accept that when you see it, and then sort of decompromise.

[81:40]

So we say, right in darkness, there is light. But don't try to establish light in darkness. And also say, right in light, there's darkness, but don't try to establish darkness in light. I don't know which one you want to call which, but you want to call enlightenment or freedom light, and delusion and bond is darkness. Right in darkness, there's light. But don't try to get light into the darkness. Right in your delusion is liberation, but don't try to sort of look around in your delusion to see a little bit of liberation. There's no liberation in the delusion. It's completely off. It's right there. And if you just don't try to sweet a little bit of freedom, you'll see.

[82:40]

In the same way around, in liberation, don't think there's any delusion. There's none. Don't try to sweet a little bit of defilement in delusion. There isn't. But they co-exist. They never can exist without each other. You can only look at one side or the other at a time. But you can also embrace both, even though you're empty side. The same thing with any block in your body. That block is a block. And it's also any kind of shift. So that's why we're very respectful of people. and to start all of our bodily problems. But they're grateful for them because they're all we've got to work with. Only to them that we seek great. And if you try to get rid of them, then what you're trying to do is get light and darkness.

[83:46]

If you watch the problems you have, just completely see the darkness, not trying to get any light in it, you will see the light in it. Just see it. Just be there. It's already there. You don't have to breathe. But it only comes when you totally accept the darkness, when you totally accept your body. And again, the way you do that is when you have a problem, just ask what it is, instead of the question. That would make it possible for you to stay with it long enough so to accept it completely. When you really ask a question fully, genuinely, you'd finally accept the darkness. Sit down a little more.

[84:42]

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