Good afternoon. Happy New Year and welcome. Paul and I will speak a little later about what the focus of this planaster is and go into our fairness. But we'll start out with some stretching and some sensing. I think you can stand up. We needed very good feet and they made itself enough for them to spread out a little bit.

[01:41]

Hello. Hello. I'm the temperature. People don't be feeling stuck together, huh? I know. I'm doing so awkward, so I think you want to come over here, where I can't be sitting. Because I think you want to have a lovely little school day, isn't it? You can start by watching that we don't need to go with it. People party.

[02:42]

And they do it. So I have to do it. And the two of these movements, the three things they did was that same thoroughness of the tension. As the parents you were sitting, they became completely in your body and under your head. You know, took your hands on your shoulders, put your shoulders up, pull them back, lighten them down, get the sport. Continue that move. I think I had to move his shoulders.

[04:00]

I didn't think he had a rotation on top of it. You know where my wrist was? If you pull him forward, you'd be able to strike him across the line. It brings you over to it. If you pull him back, you'd be able to strike him across the line. He's choking us up, and he's rocking us. I have to tell it all we are every month. You can tell me that.

[05:10]

You can tell me that. You can tell me that. And in the posture, the feet that put the part outside, the feet parallel. And we drop a lot. With the legs active. Legs in the front of your body. And the shoulders widen, the chest slightly, the shoulders widen. You're not going to cry in your head. You're going to cry in your arms. You're not going to die. Your arms and fingers are alive. The front of your body is open and enlightened, so it's going around to the breath. relax and we need them.

[06:11]

We need them. [...] Maybe it's soft, you know. But when we're beginning, we're not. And the breath for us being in God. So you get a few more stretches, if you can, your camera is aligned, open body, and the kind of motion's thinking green, and when they have their arms, where they left your side, about your head, opening up the shoulders, stretching up to the pageant, picking your thumbs together,

[07:39]

works out and it fits the whole line for a sheet on it, doing the thing with the right. And it appears to be right. Moving back and forth, the feeling that survives by the side of your body ...beating a lot of these jobs in my mind... ...beasting what they had to feel. You can notice it in the body now.

[09:00]

It's part of the kingdom. It's dangerous. And how the body feels. And the breath has to be in the atom. bending and knees of a leeper and you want to go out of the country valley stretching out arching back in the east of the come back up And then with the knees, that's correctional income. You'll have three notes. And your back parallel to the floor.

[10:03]

Correctional through your arms length and your whole body. The knees back, the knees back did not feed your back to the street. It might be a little or a lot. And then let your whole body relax. Stop them. You begin still then. Get your upper body all over. And each exhale, they will let your body soften and wait. Okay, there is a slowly unfolding sun.

[11:11]

We just tell her Right posture. Slowly roll yourself down on your hands and knees. And your brain aid, I can back down. And if you breathe on it, I can back up. Keep moving and I just fold about 15 inches.

[13:26]

So that we pull back with your head and stretch it away from your hips to your hands. Your thigh is still more or less perpendicular to the floor. You can feel it stretched away from your hands to your legs. And then keeping that stretch and lower your chest towards the floor. It's P.E.P. Bradford's name. So, I'm regular. You can't just ease in your lap.

[14:42]

If you're sitting on your heels, you're in a rep post, so you need to pop your head up with your head. Or if it works through your body, just put your forehead on the floor. Whatever way, get your position out of pain. Take three in a minute posture. Let the lighten and soften. You're going to eat from your abdomen. Then coming up into a kneeling position. Take your right foot out.

[15:49]

Your hands on the side of your foot. Then your knee is on the right foot. Then you can soften up by moving the left foot back. Feels like you've got your feet for bed, rolling your hips. I just needed to hold that ball and you can come up and rest on your knees. And that will pull up.

[17:01]

Let's switch out. Let me just take the pause that will be better to be alive. and lower yourself, kind of, with a guy. Just concentrate for a moment on your breath.

[18:29]

Just feeling it coming in, going out, paying attention to wherever you feel it in the body, while it's coming in and while it's going out in its own rhythm. Sometimes it's a long breath. Just let it be the way it is, but be with it. See if you can sense your entire body to you if they call both of your hands restless.

[19:39]

Maybe only your hands feel restless or your arms or your legs. Just check through your body. How is it not going to... And then, see, you can include the whole space there being, the bulb, the bulb, and their sex. Just see if you can feel the spaces around you. Is it cool? Is it warm? Is the sunlight shining on you? How does that feel on your skin? Your light feels so... Airflow coming from the window.

[20:53]

How does that feel? your sounds, and you just let them in. And then I will ask you to get up. Don't get up yet. So I will ask you to get up in your usual way. You get up from the floor and pay attention how you get up from the floor. Use your needles and you get up from the floor just the way you usually do. Get up and say that.

[21:54]

I want you to go back to lying down to the usual way you do that. But be with it. Really feel your movement. going to ask you to get off the game. And this time, I would like you to actually feel how gravity pulls on your body. And if you feel, and you can feel this as weight, and if you feel the weight of your body and while you move, your weight shifts, how that

[23:24]

If you follow those shifts, how will you come up and stand from the floor? So it's not how you usually get up, but how do you get up this time if you follow the instructions of the weight that you feel in your body? And just find out how that works. Love is the easiest way to get up following the waves. The weight of your body is carried by the ground.

[24:46]

You live to the ground so it goes through. When I would like you to pull gratitude again or pull gratitude until you're lying. You will start somewhere in your body to dig into that pole somewhere. Just like the pole guide you to your back line on the pole. You and your body are kind of lying down the sky.

[26:12]

And I know it's like everybody is lying on their back. Well, that's interesting because people lie on our belly, on our side, curled up, stretched out. and everybody ends up on the back. So why don't you check if you have an idea that that's what people are supposed to do? Or if all your bodies just wanted to be out there. And then I want you to come one more time up to standing again, trying to really work with your weight and letting it guide you how the easiest hung up, picking upright standing on their cheeks. I was very hard to feel weight or pull of gratitude. And we just plan with our effective story.

[27:43]

May not be the same as the long time we thought. And then again, long time, but right to or where it kind of guide you down to the floor to lie. Now stay with it, so that you can give me your kind of bones to die. How did you land this time? Does your body like to change?

[28:51]

Be comfortable? That's it? Check through your garden. How is it? Which parts can you sense, feel? Are there areas you don't have access to? There's nothing wrong with that. It's really just so. Just see what is so at this moment. Are there areas that are very accessible to you to feel? What is the overall state in your body in terms of tension, relaxness, loneliness, ease, time ease?

[30:14]

And what is the state of your mind? This is false, false, adjectives, and then just what is soul. So, there's nothing that needs to be changed or to be disabled. They are getting attention to what they need. And then, using weight of the core of gravity to come up until they're sick.

[31:24]

You will let your body find its way in response to the weight. You keep in with every slight movement. And now take your clothes or whatever you need from the city and talk to you. There are course concerns and they are talking about people. Thanks for all the moments. I'm gonna give it to you. I'm gonna give it to you. I once heard, or I once read somewhere, that if you want someone to absorb a piece of information, you should tell them it five times.

[33:38]

I don't know where I got that, but I know I got it somewhere. It's very interesting to read what you write. Because it brings up all sorts of interesting questions. Are we saying the same thing too often? Are we not saying it often enough? Is there something about how it's being said that needs to shift? Or is it just a matter of your patients and our patients for your own experiential learning, your own direct experience, to bring a way of referencing that we're trying to impart.

[34:40]

The first trimester is establishing the awareness, the focus, the attention that gives direct experience. And that happens through experiential learning. Often in Zen monasteries, when you first go there, they'll say, don't read. Don't read anything, even Buddhism. Just focus on what happened. So we weren't quite in that disposition. But something of that, like really encouraging you to focus on What is it to calculate? Like the session we just went through. Intellectually, conceptually, it's very simple, right? Feel your body. Give it a few stretches and then feel it. Well, haven't we done that already? Get on with it.

[35:44]

Go to something new. But if you think about it a little, there's experiential learning, as does many aspects of learning, they happen through repetition of the experience. And as the experience is repeated, the capacity to experience it, the capacity to, in a way, identify, acknowledge, let it register. So when you hear a point of language for the first time, it's just noise. If you're continually exposed to it, the characteristics of it, the details of it start to expand out. The patterns of it start to expand out. So this is the milieu of experiential learning.

[36:44]

And this was the hope of the first trimester. And then what we were proposing was establish a regular awareness practice. Part of that being a body practice, part of that being a meditative practice, and then part of that being what you might call applied or engaged attention. Is there a way where you can become simple, become body, become present, become experienced, And then is there a way in which you can take that and find it in the activity of your life? Find it in simple tasks. Find it in routine tasks. Find it in the activities of your life.

[37:45]

So that was the basis that we were hoping for in the first trimester. Would you like to add to that? No? Okay. Not now. Shall I say something? Keep going? Yeah. Okay. I'll keep going. And then the second trimester, usually we have accumulated through our life, we have accumulated our own personality, our own psychology. our own working definition of who we are, what the world is, what the significant people in our world are. And then usually we don't examine those stories and we take them as truth, the story of who I am.

[38:50]

And then I live, I live that. And so this direct experiencing, it gives us a new reference point. Rather than the story of who you are, can you experience who you are? And of course, that's the stuff that comes up when you try to be aware, when you try to meditate what happens, you happen. All the things that you're excited about, frightened about, anxious about, hope won't happen. hope will stop happening. That's what comes out. And so then this trimester is making the bold assumption that we've learned something about awareness, and now we can start to look at that. Now that we can take that on, but take it on in a new way, rather than just jump back into our usual stories that this

[39:53]

direct experience and gives us a different kind of reference. Usually in an unexamined way we have a sound notion but oh well I'm this kind of person. And then the challenge is well why don't you pay close attention and see how much are you really that kind of person? And some of those stories about ourselves are positive. And for most of us, a lot of them are negative. So the direct experience, but another beautiful and wonderful feature of direct experiencing is that it also creates, in addition to the accuracy that it offers, it also creates a stability and a kind of resilience and capacity to just say, oh, okay.

[41:01]

Well, there's that characteristic. And of course, in one kind of relative sense, well, maybe that's a good thing or a bad thing. But in another sense, it's just what it is. You're the height that you are. You're the weight that you are. You have the color of eyes that you have. It's beyond comparison. Is it good to have brown eyes? Well, it depends if you like brown eyes, I guess. But in another way, brown eyes are just brown eyes. From this basis of direct awareness, can we just take in the characteristics of who we are? Okay, I have brown eyes. And then interestingly, sometimes I'm kind of disappointed that I don't have blue eyes. Sometimes I kind of feel like brown eyes are really better.

[42:08]

I'm rather special. So in Zen, we call this the study of the self. We come at it. without assuming we know who we are, and we rediscover, we discover for anew. And the reference point, as I say, is seeing it just as it is. What do you mean without judging? to one degree before judgment, and then to another degree, can we even watch, you know, as I say, you know? Like when you add in your judgment about your brown eyes, your blue eyes, you know? Oh, look at that. I'm proud of the fact I have brown eyes.

[43:10]

Hmm. Okay? So we've noticed in which judgments are... Yeah. So the whole, the whole character and detail of who we are, start to become educated. And then quite naturally, okay, what is it to be skillful and appropriate about? Quite naturally it arises. Now Christine wanted to talk about it. So for example, everybody here the guided meditation that Greg did. Could everybody hear everything? The what? The guided meditation that Greg did at the beginning. Could you hear his words? All of you?

[44:15]

Yeah, some shake their heads. So I want the ones to shake their heads just go back for a second and see what was your response. How come you, I mean, how come you didn't say, I can't hear you? What was your response? Was it withdrawal or being happy about it or whatever? What was your response? Because what I want to point out is also when we start studying the self and also with what we start studying about, The three characteristics of suffering or of existence in this trimester is that we participate in the reality that we experience. We are active participants in what we think is happening. Even if we tend to think it's out there and it's only out there and I'm the victim of it.

[45:19]

That's not so. It's always what is called a dependent core rising or dependent origination. We participate. And so our ideas about ourselves, who we are and who we are not, are actively engaged in the reality of every day that we experience. But we don't see it. We just think, well, he doesn't talk loud enough or or the noise out there is too loud, or why do they do it in this hall where we can't hear, or, you know, that's automatically we assign it to something outside and we don't see our participation. And that's part of what we will discover too, is how we create the world we experience or co-create the world we experience. And then when you go back to the experiment we did with lying down, standing up, lying down, standing up in different ways, how we usually do it, and then trying to following the weight of your body.

[46:37]

And when you lean over here, then it's augmenting. And to see, did you ever come down to the floor the same way you did? Each time the same way? Great, usual, habitual going down. Yeah, but I also think when I get up a lot, I sort of like do always sort of... Yeah, but then, okay. Who didn't get down every time the same way? In general, if we are in the moment, we don't get down exactly the same way. I got up and got down. So stay with your experience and just watch it. But I think that's part of what all the sensing and all the meditating and all the teachings are about to be willing and open to look at the moment fresh.

[47:49]

And it may be the same similar experience, but if I just assume it's going to be the same way, I cut myself off from the experience of it. And I relate to an idea how I sit down or stand up or what my difficulties are or where I'm going to hurt or where I'm going to be awkward. And we don't allow to see that maybe that's so and maybe Today it's not so. Do you understand? Okay. We're going to do a triad. The objective of this trimester is to study itself.

[48:51]

You know, maybe when you go to a psychotherapist, it's about listening to the stories of who you are and what your world is. And so this comes from a different starting point, a different reference point. It's a starting problem. Let's start over. Don't assume you know anything about who you are and experience it and know your experience. And then what Christina was just adding to that was a very important point that, you know, in my usual senses, well, that's because of you, you know, that experience is happening because he didn't speak light enough, because whatever. But actually, how it's being experienced, we co-create, we participate in that experience being what it is. Is that helpful? Yeah.

[49:53]

So the place you'd like to start. is with the natural body. And it's about suffering. And orthographically in Buddhism, as most of you know, the first noble truth is suffering. So to think of it this way, it's when we have an experience that's acceptable, then It's ordinary, you know, like maybe the temperature in the room right now for you is acceptable. So it's nothing special. So it's almost like it's invisible. And when you have an experience which is unstoppable or stressful or causes you some kind of discomfort, then we usually have some kind of distress around it.

[50:53]

And then the distress we have creates its own story and that's what we get caught up in. And so this exercise about suffering is can you look at how you get distressed and come back to a basis of what was the experience that was going on that took me to the place of whatever. Sadness, fear, irritation, whatever it was. What was the external or the internal? And so, in the teachings of Buddhism, suffering is classified like a primary experience. Maybe it's the temperature. It's experienced as too hot, too cold. And then there's a response to true code.

[52:03]

Maybe your body starts to contract. Maybe you start to feel a little resentful that somebody hasn't started to turn on the key. Maybe you start to get a little agitated, wishing for this all to be over soon. You have the primary experience And then you have a response to the primary experience. And then there's another layer of something quite complicated but quite significant for us. And it's a little bit like a response to response. Sometimes it comes up as, well, then later you think, well, I'm not going back to that Buddha hall. It's always to cope. Or maybe you feel like, well, you draw some conclusion. Well, this isn't the right thing for me to be doing. It doesn't work for me, you know? Those people are more warm-blooded than me. Or sometimes we generalize.

[53:08]

Well, spiritual centers are always too cold, you know? For example, people are too warm-blooded. And then sometimes, another way we generalize is that we bring kind of anticipatory disposition. I'm going to be too gold when I go to the funeral. So the primary experience, the response to the primary experience, and how that becomes habituated or globalized, or the assumptions we make about the world and ourselves in response to it. So we'd like to offer you an exercise that I should explore that.

[54:11]

Do you have anything to add? You can go through those if you want. Yeah. I think what will be on the program, too, is that there are three categories that are mentioned in Buddhism about suffering. It's what you say. Getting what you don't want. Not getting what you want, getting what you don't want. Getting what you want, not suffering. Well, it is true. Okay. We're trying to argue quietly. We didn't want her to hear that. Okay, one is not getting what one wants. It's one form of suffering. And then we were arguing about the second thing, getting what one wants.

[55:16]

And he said it should be getting what one doesn't want. Well, let me qualify. That's what it says in the sutra on suffering. Yeah. Okay. He knows much more about the sutras than I do, so that's completely true. But we can also read getting what one wants on the suffering, and then you go, really? I like that when I get what I want. But... There is a suffering in that too, because it's going to go away or change. So it's anxiety producing. So it's part of suffering. So there's both versions, and I will adjust that, and we have three possibilities in there. And then unsatisfactoriness, which is basically saying the same thing. So then that could go under that. And then impermanence, that everything is continuously changing. And so even though you might go, your movement might be the exactly same movement each time you get up or go down, your body is every moment a little bit different and it may still be a slightly different experience.

[56:35]

It may be a little harder to get up or a little painful or a little something. And so there's never the same exactly same moment and all this training is actually opening us up to that so that even what Paul said about the self that we realize we are continuously rearranging slightly different put together being that responds to innumerable circumstances that come into effect and so The triad, we work in triads, and we do the repeated questions like we did the last meeting we had. One person is asking the question repeatedly, and the question is, how do you suffer? And you can answer in the physical, mental, emotional realm, all three realms are included in that question.

[57:44]

And when the answer comes the person that has asked the question says thank you and then says how do you suffer thank you and the third person this time we have a third person is practicing holding space for those two being there is an open heart without meddling mentally say, oh my god, oh yes, I know that too, or am I glad I don't suffer that way, or... And if that happens, just noticing it and staying and leaving it really where it is, leaving the person at all, I would ask that question differently, and oh, but, or anything, but just leave it there, but be able to stay present, or when do you not want to hear anymore because it's too much, or So just to practice staying close and doing nothing, being present without withdrawing and without jumping in mentally or emotionally.

[58:53]

And we will ring bells to say when it changes. So was that OK? Do you need any further clarification? It's really helpful if your answer is concise. Because then when you add in the story, a lot more is being added in. That precision and consignment. How do you separate? I get sad. And, you know, this morning I was reading the newspaper and... But just the... the conciseness helps something to register. How? At best you can if it can be a concise answer. Any other questions about that?

[60:07]

How does your body, this bodily strength, and how do you ask to us to connect with the sessions? Well, I might tell you how do you suffer? And you might say, by being too hot. How do you suffer? My body gets tight when I'm in too crowded room. How do you suffer? I get people. I get arthritis when it rains. Any other questions? And it will go around, all three people will. And you were saying, after the person says the holiday supper, the person listening says, thank you?

[61:15]

Yeah. And each person will have about five minutes, and then there'll be a shift. So everybody will get to be the questioner, the answerer, and the listener. Okay. Just turn around and find three people. Two people. Thank you. I don't know. I don't know.

[62:04]

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