Yeah. That's the one request to Easter. Yeah. We've been getting your hand out from yesterday. That is what you said. And this is a parenthood on the analysis, marking the characteristics of . If you have the book transformation, you don't need to take one. that they have a direct path of realization.

[01:41]

I know that this is perfect. Everybody get nothing?

[03:13]

No? That's it. Has everybody got them? We ran out? A second. Why won't you not get that? Did you get the one from this? You got chapter six? One was first page, it said chapter six. And then the other one said, understanding Buddhist teachings. You didn't get that one? You got that one? Yeah. And the third one says, the role and provision of sati.

[04:22]

Now you can see it's over in the after and you've recruited it. This is a test on my phone. Chapter 6. Chapter 6. In my mind, I've said two things yesterday.

[05:30]

One was about learning. Learning as in the wisdom of tradition that we can learn, and in contrast or in complement or interpretation that was developed direct experiencing. That's one thing. And I was also saying that the setting for that, the context for that, it's part of the process. In some context or other, and hopefully we create a context, whether it's the posture of our own body, the disposition of our own mind, the relationship to our own arising experience with context in which both of those are held.

[06:37]

Like when we come in to listen to a class, you know, we create a context. The notion of chanting in Buddhism is it's an alignment, you know, the silence reverberate in different parts of the body, the aligned body, the aligned breath that settle the mind. So that we make, we set the context and what I was also saying is that varied activity of setting the context and engaging the moment enables the shift from karmic disposition something more open, something more immediate. And this is essential in learning through experience. If the experience arises and I just bring to it my usual prejudices, my usual opinions, if I approach it and say, well, I already know this, well then I'm not open to it.

[07:53]

If I am attached to my own ideas and opinions, then I reject something new. So I'm sort of caught in that. So this setting of the political, this writing, this situation, so that experiential learning happens. Learning how to learn. part of the process. And what I was saying, it's a learning by doing. You've learned how to do that by doing that. It's an experiential process. It doesn't mean that someone can't tell you how to align your body, what would be a good way to put your hips, your mudra, all sorts of wonderful information. It helps to set the context for this, whatever you might do it.

[08:56]

Or, to put it with a little bit more gland, direct realization. Or, as the realization would say, actualizing. When you do it, something is experienced, something is realized, in contrast to another idea, another opinion, in your life. So this notion sets the stage so that everything we do, you know, realize it. That brief chant, 90 seconds or whatever it is, is a request to step out of the world according to me And according to my preferences and prejudices, there's something more immediate, more appealable, more itself.

[10:00]

The suchness. Why? So even how we sit in a class, how we hold our body as we work in a kitchen, have the same relevance In Zen practice, that's how we hold our body inside. That seeing request flows through. This is how mindfulness of body and breath sustain awareness through all activities that we can engage in. So that was one. And then the other thought was with regards to the nature of psychic Sati is about what's happening. Not what should mean happening, what should stop happening. This is the nature of our mind, our disposition that's created by our karmic relations and our habits.

[11:11]

That state of being exists. What it wants and what it doesn't want. What it approves of, what it doesn't approve of. And sati has a simpler and in many ways challenging request. Just experience it as it is. And if you read the part from the Satipatthana Sukha, this is a point that he brings out. So those were the two points I was trying to make yesterday. And as we go on, you know, the context, the skillfulness that enables that, and the subtlety is a part of what comes up when you start to do that. That's what works for it. And then we talked about dukkha, or you talked to each other about dukkha.

[12:19]

And then when I thought I do today is describe the classic formations of Duca. And if you had a chance to read that piece, I think you would see it talks about the same thing with some of my own opinion. being walking. Fingers and risky thing to do. Any questions or comments? So I noticed yesterday that when you were talking about Southview, it seems like you're using internal awareness more than mindfulness.

[13:21]

Well, in the handout, what he does is he offers five characteristics of sati. And then in the handout, Analeo, He goes back, he looks at the derivative of the word, and then he fills up that. But many Buddhist terms, there isn't a single English word that encapsulates it. Because in a way, it's almost like Like, it's like, what is Zazen?

[14:25]

Zazen is experiencing what's happening in the moment. But then in another way, what about sitting across the line with your hands in the mudra and all that? Do you include that or not? included in the Zen tradition. Society could be seen, could be described as the same thing. Experiencing the moment as it is. But then your word comes out from a contrast from early Buddhism. And society is going to look some of the early Buddha's teachings to see that in a way take from those teachings some ideas about how to engage in a way that captures the spirit of Satya but then answer your question close enough for now

[15:51]

Any other questions? How can one be sure that one is experiencing what actually is versus what one is thinking? Exactly. And one way to literally keep that in mind. In some ways, the answer is quite simple. As the mind settles, it becomes more perceptible. It notices more. So it will start to notice the intrusion of prejudices or opinions or judgments. And then the challenge is, as that's noticed, then can you release them? the very activity of standing in touch with what's coming up refines the effort and reveals, reveals saki, reveals that practice.

[17:10]

So, to put it a whole other way, you can't know You know, you can't have a piece of information. But in the engagement of it, there's an experiential learning that teaches us how to be present in that way. And as I've been saying, it's a very tricky one. Any other comments, questions? You can think about your own comments on suffering yesterday and how you formulated it. And then you can sort of cross-reference with the traditional Buddhist reference. Traditional Buddhist teaching is something like this. There's three modes of suffering.

[18:12]

The first one is called Dukkutukata. Dukkata is the verb. And dukkha is the nine. So it's like suffering, suffering. And then in the, you know, it's like physical suffering. You stub your toe, but suffering. There is emotional suffering. You know, sadness, anger, and afflicted emotional state. That's unpleasant. That's unpleasant to emotional state. And then the second one is Sankara Dukkata. Sankara is usually translated as formation or impulse. But the root of the word is closer to coming into being.

[19:20]

puts it to a response, that impulse to action, or that impulse to hold a mental formation. That's moving in that direction, or response to this. You could say there's the core suffering, and that's the response to the core suffering. the experience hurt, and there's an impulse to push away. There's an impulse to separate from it. Reflexive. Reflexive. Reflex. Maybe. Resistance. Resistance. Well, the basic term is more global than resistance, because your impulse could be toward

[20:23]

I was just using a negative. Is that the aversion, grasp it? Aversion, grasping? Aversion and grasping as responses to physical or emotional suffering. Is that what it's pointing to? It's pointing towards grasping. More than aversion. Well, in the example, I was thinking the correct thing would be the expression of a version. Okay. Well, maybe putting it together is... But let me go back to where I still said, because I realized that last comment was confusing. I'm glad to have an experience. the impulse or the response to push away. And then as that becomes confirmed, then it turns into whatever it turns into.

[21:31]

Something's established. And then that's the third term, which is , which comes from . which means fruition. So if you have experience, giving rise, giving an impulse towards something about fruition, that comes into being. Or psychologically, it might happen for this. Someone says something to us that we don't like, we experience aversion towards that person. And then we establish a definition of who that person is. You're an evil person. We come to that conclusion. That's the fruition of our experience.

[22:35]

Or we could say, psychologically, we've got difficult experiences. They give rise to unsettling emotions, and then we have a further response to that unsettling. Maybe we become fearful of such things happening again. Maybe we become anxious that the world is such a way. Maybe we become sad and depressed that the world is such a way. as it becomes an established reality in contrast to something that's better. So is that clear enough?

[23:39]

So, but it's not clear to me how that associates to what he was saying in his three descriptions. The side? Yeah, because he sort of makes them a little bit more separate. I mean, the Dukkata, suffering and suffering, I got. For like, he calls the second one the suffering of composite things, samskara, Dukkata, the suffering of composite things. And then the third one he calls the suffering that associated with change. Yeah, well. So the last two could give me how they're related to that. His interpretation was a little different, but he added more substantiality to the formation. Okay. And I was giving, like if you think of,

[24:49]

how sometimes we, sometimes when we were to sanctify the attributes in the heart of sutra, we would say formations, consciousness, and then sometimes we'd say impulses. The word in Sanskrit, probably as far as I can figure it, covers both. He added the fruition in there on the level of formation, where that didn't I'm adding it at the end. Because we can only become troubled by things changing if we have an expectation that they're already fixed. But they're already substantial. So I guess my question then is, In every moment of suffering, we experience all three kinds of suffering.

[25:53]

That's where practice comes in. Because what the teaching will say is that, you know, the teaching likens first level of suffering to being a boy, to being sick, to dying. the inevitability of what arises in a human life. So that, the request is more with regards acceptance. Now, how we react to it, how we fall into fixed patterns in response to it, that we can practice with. Someone else have a question? I was going to say that third type of suffering is kind of like a, almost like a reification of this second type. Yeah, exactly.

[26:59]

You reify it. And you reify it. And then have fixed responses, you know, fixed psychological patterns in relationship for that. but they are right because we have a fixed definition of what reality is. If someone hurts us and we consider that to be who they were in that moment and draw no conclusions from it, well then we just don't hold a fixed definition of who the person is. So then we don't have a fixed judgment of who they are. The world is constantly expressing itself afresh.

[28:01]

Okay, yeah. Okay, what my question is is that there's this formulation which I've heard repeatedly, which is much clearer now, or much more expanded now. But Thigna Khan starts his description of it by saying this is not a teaching with the Buddha, which kind of floored me, because I've heard it so many times. So I just wanted to ask about that. Well, I cannot remember. I mean, he was sort of saying, he was part of the context of him saying that it's not true that everything is suffering. Well, that's another point. We'll get to that. In the early canon, in the classic description of the Four Noble Truths, first of all, it says, there's only sickness and death.

[29:16]

This is suffering. Then it adds in the response to that, there's lamentation, sorrow, and other things. The response to that, and it's almost like the response to the response, or the reification of the response, where it's no longer just a momentary experience, but has become a set pattern response. But that definition, as with many Buddhist teachings, where interpretations that were vain of what was supposedly the Buddhist word. So it's the same process. The same process. Well, there's the Buddhist words, and then there's the unsettled response to the Buddhist words, and then for Neil Treppel, I guess, there's a reification of the Buddhist words and kind of rigidity there.

[30:18]

Yeah, that's a good way. think about it. And then there's also the perspective of whether this was said 2,500 years ago or yesterday or today, there's still a challenge of realizing it directly. And that the realization of it is taking the teaching and living it, actualizing it, and letting it become directly experienced. And then, as we were saying a few minutes ago, so the initial experience, the intrinsic nature of suffering in our lives, that's how it is. And then these other two, which we practice with, and that's That's what we do.

[31:20]

That's what the practice of awareness is about. Could you say something about the transformation of the word dukkha? Because I could, it's more accurately translated, it's unsatisfactoriness. It's the unwillingness to let something just be completely itself. There's something about it that's unsatisfactory. And then you could also say that there's a suffering that arises when we experience

[32:22]

our own unwillingness and the consequence of our own unwillingness. And then the third layer is when that becomes an established pattern, when that's sort of ingrained habituated response to renoir. So sometimes you can say, okay, it's unsatisfactoryness, but you can also say it's the consequence of it. It's that ripples like the columns formation and then a reification of the formation. So it's all three. I don't say that, but that's the classic loose teaching concept. I think it's interesting. I've heard that loose means it's like a wheel outbound. It's all centered. Yeah. It's... turning the soil wet.

[33:31]

If you think of the image I was creating yesterday, when sucking just seems something like it is, then it can flow, it can turn. Okay, that's just what it is, and then that experience can't be allowed to just dissolve, and I'll let the next one watch. And in one way we would say I'll practice to continually do that. And then you could also say our practice is to see what hinders that. And then you can also give it a very interesting twist. You can say that something about The opinions and judgments we have broadens the practice. And then this practice of direct realization is to undo our notions of what practice is.

[34:42]

Which if you think about it, as we settle down, I think anybody who's done Sashim, maybe I should go out of time, but most people who've done Sashim discover that somewhere in the middle of Sashim, they're just doing it. And all the well-founded ideas and aspirations that brought them are now sort of purples. You're just kind of, and it's happening. It's doing you more than you're doing it. Well, that's for... That kind of not known. As a famous career teacher liked to say, only don't know. I have one question about this, that etymology of Duke is out of bounds, a real lot of bounds, because that...

[35:55]

got me unsettled about the first level, which has always been the clearest. Like sickness, salt, age, and death. Because in the sense, when there's sickness, salt, age, and death, there's a sense in which that's the wheel of perfect balance. I mean, that's just it. In the sense that you were saying, like, or I just understand that the first level being sort of beginner's mind. I mean, this is the direct experience. You put formations on top of them. So confused about that. Could you hear all that? Something about, let me see if I can summarize that. What it brought me to think about was that isn't there always some subtle reapplication? causes suffering, you know, to suffer from sickness in a way that is just physical experiences.

[37:09]

But I would say right in the level of physical experience in the realm of having a body, there's the way the body responds. Some of the sutras, you know, it does say that Nirvana is dropping any grasp to any notion of being alive. And so all suffering is released. All suffering is released. Yeah. And then in another way, you know, if you think of Suzuki Roshi saying, well, I'm dying, and I'm going to have pain. And that's okay. Exactly.

[38:11]

Well, if the experience is not being resisted, well, then the experience is just itself. There isn't an extra layer of agitation. Okay. I mean, if you're dying for a pain, it's real, you come. Yeah. But the other understanding that you could say is unsatisfactoriness of our existence that we can't accept it for people that kept them very screwed. Well, I'm trying to say it, or let me check the way it dies. That's not very well. First duke where we accept that we're dying and we have pain. But that's still duke, correct. Well, let me update this kind of example.

[39:14]

So you're sitting in the dozen, and you need something. Maybe some of you have had that experience. Never. And you're resisting it. There's some part of you that's being agitated and resisting it. And the suffering compounds. It compounds. And then maybe you claim to life. the whole thing becomes even more agitated. You know, you're desperate for the velvet ring, and then you just can't stand it, and you have to do something. In contrast to your knees hurt, in meaningly experienced, you start to get more in touch with the subtle responses

[40:18]

The subtle formation, it means you notice your breath is getting, coming up your body, or you're not breathing from your belly, or the pain is the drawing of your breath. Your shoulders are getting really tight, you know, kind of hiking your body, pulling the waves from your knees. Start to notice that when you start to release and breathe into it, you'll let something soften you. And then the level of pain, or even the quality of the pain, starts to shift. And you start to see the more subtle formations of dukkha. Even there, in the body, something as substantial as physical pain is subject to the relationship of how it's related to. And then we breathe into that.

[41:20]

Even, you know, working with the painted beings is very performative and profiling practice. Because what's going on in Mariji just to that painting teaches us something about how we were awake to any paint we get. Any other thoughts or comments? Okay, so that's stupid. And then you can think of how does that compare contrast to what I said yesterday when I talked about the, was it more in the realm of established formation Is it more in a realm of response, difficult experiences, or a lot?

[42:31]

Where will your own fluctuations be? What does it tell you about your own tendencies? And then what is it to practice with? So then I'd like to talk a little bit about Thich Nhat Hanh's five characteristics of . The first characteristic he brings up is that subject and object, these are my words. Subject and object coerize.

[43:34]

In Buddhist thinking, it's like, you know, an observer is not part, it's not a separate from the experience. Your observer creates is a co-creator of the experiment. And some of that can seem very abstract, but one helpful practice in this, in helping us to not separate from something, it's the phrase, the whole world is me. It's real-existent. We were saying yesterday about consuming the whole world. You see, everything has been mentioned of me. That's a nasty person.

[44:43]

Well, that's an expression of me. And, of course, if you can't reflect on it for a moment, it is a reflection of you. You're adding the idea to that. You come up with nasty. So that little slogan, the whole world with me, can help reconnect us, you know, whether that we separate. Because in the service of alleviating our dukkha, you know, we want to separate from it. And experiencing our dukkha, you know, it's quite natural, it looks like something's wrong, or something's wrong, somebody could follow. Could be you or could be me. I think they're wrong because I'm not a good person. So that separation is an illusion.

[45:46]

It's just a sankara. It's a formulation we conjured up, initiated by ourselves. The part of the path of alleviating suffering is to work backwards from our separation. So in contrast to the notion that, you know, that awareness is observing something separate from yourself. And that's the second part. We are a participant. any experience. Or as Dogan Zenji calls it, to actualize the experience, et cetera. To be fully part of it. Can each experience or any experience take us from the world according to me to, as Dogan Zenji says, letting the world come forward

[46:59]

and the 10,000 pickles, any endeavored experience creates a truth, a reality. And so in our practice, this is to experience as fully as possible everything, any moment. Going to the back, repeating our reality, sitting down into a room on the body relaxing. And this is a very helpful practice. Because usually what we do, we space out, we distract ourselves, and this is how, you know, because we want to escape our suffering. Can we stay with the stream of consciousness that keeps arriving?

[48:15]

It's about a willingness to do that. And to a significant part, the willingness Psychological. Because we have been hurt. We have been mistreated. We have afflicted thoughts and feelings. So we'd like to get away from them. We'd like to surprise them. We created our psychological process, our psychological defenses to not suffer. Part of the challenge of safety is continual awareness. How do you stay in touch? Because that's how you're going to realize directly what's going on. Of course, to do that, we require two things.

[49:19]

Well, you require a bunch of things, but two things in particular. And one is attention. You have to be attentive. And then the other one is settledness that allows the capacity to stay there with that experience. Because when we're unsettled, when we're agitated, we move to reaction. When you're walking a line agitated and reactive, you know, you popped out your aversion before you saw it.

[50:20]

It just happened. So how to cultivate a certain kind of settlement. In early Buddhism, had I would say that this carries forth under the Zen school to the physical foundation, the foundation of body and breath. But the same way when you're sitting with your pain, and you discover that you can release into your body, and that influences the pain. release into your body and stay in your body as you walk around, as you do whatever you're doing. This is the first foundation of mindfulness, of physicality, mindfulness of body and breath. I would strongly encourage you to discover anxiety, what is it to release in your body.

[51:30]

I'd strongly encourage you come to the stretching class, because that's what it is. Stretching. Working with the yoga is a releasing in your body. You stretch to the point of tension, or hold it back. You leave that moment, and then you soften a little foot. Just the same way we do, when we leave the moment of painfulness. This releasing anger to the body starts to create the capacity to stay with experience. And releasing and staying aware of the breath is also very helpful. What can you do in yoga? Your breath is how you track your effort.

[52:33]

If your breath is becoming greater, is something you're not releasing into, you're struggling against. And the practice of judgment, letting the body breathe, letting the breath flow, is something about releasing into the experience, instead of making the experience, struggling with the experience. So, as we lose out there, And we become aware of these things that are teaching us both how to do that, and they're teaching us the foundation of caring mindfulness to whatever activity. And then the third quality that

[53:36]

the same one that I was mentioning yesterday. When the chain of suffering and the karmic response to it isn't fully activated and we don't jump into those formations, Then we can start to see. Awareness can see the activity rather than decode of the consequence. We can start to see the agitated mind rather than take as truth as reality what agitated mind creates, the description. Does that make sense?

[54:52]

I hope that makes some sense. And then the next point is about the nature of that effort, the nature of the effort. The difference between struggling with your experience and making contact with your experience. You know, this is the root of the phrase, you know, you know, just, you know, don't make, Zazen is not meditation. That means it's not a special experience. The practical analogy of sitting with pain, it'll get the difference between struggling with the pain and experiencing the pain.

[56:06]

And how can we bring that into our everyday activity? And as I was saying yesterday, what it's about is letting our experience acknowledging our experience as a teaching. The more we can acknowledge what's coming up for us as a teaching, in contrast to fitting it back into playing out climate stories about who we are and what the world is. That's made it the fundamental shift that gives rise to insight. How do we do that? How do we make that shift?

[57:08]

And one way you could talk about it is you could say that we live brain the experience. The arising thought. That person's doing it wrong. What kind of a serpent? That's not a kind of serpent. They're an ignorant serpent. And then the whole world is me. Oh, this is a comment on me. Oh, okay. You're reframing the experience. Something different can happen. But that trajectory, that cognitive trajectory can be turned. And then earlier I was saying, you can do the same thing physically.

[58:09]

Rather than tighten against it, it can soften into it. reframe how you're responding to a physical state of being. Or you can change it. And similarly emotionally, no? The formation and the re-application of emotion is the story gets rise to the emotion, the emotion gets rise to the story, and then re-apply each other. They re-apply each other. But if we can literally feel your ocean, concentrate on feeling it rather than energizing the story. And sometimes this is very helpful when you're sitting and there's a strong impulse to thinking about something.

[59:18]

Content is very important. You're replaying the content. Oh, I should have said that. I would have just sort it that way. Can you get in touch with the feeling that makes all of that so compelling and important that I could think about right now? And also, if you start to feel a certain strong feeling as you're just going through your day, can you get in touch with it? How does it feel? Where does it recuperate in your body? And then the last point you brought up was...

[60:22]

He uses the word indoctrination. And what he was saying was, you don't read the teaching and then indoctrinate yourself. Convict yourself to believe this is so. It's more like a suggestion or a diary. And then the challenge is to realize it, to experience it directly. So how to do that? don't know what the moment teaches of what it is. And also realize that your mind teaches your thoughts, which your body teaches in physical experiences, and your emotions teach in the realm of fear.

[61:30]

As you're letting yourself experience from your emotions, often it's not so necessary or helpful to think, what does this mean? You want to let the feeling be felt. Let something be experienced as clear as possible. Especially with my deep feelings, because a lot of those deep feelings have a deep word in our development. similar with our body, like we're learning about our body. And often we're seeing Zazen and we're thinking, my back's straight, or my shoulder's higher than the other, or whatever we're thinking. But can you go to the experience below the thought, beyond the thought? What's the experience that's happening that's giving rise to that concept?

[62:35]

So it's like we're going from the rehabilitation to the formulation back to the direct experience. We're moving dukkha in different directions. So we're releasing the rehabilitation, addressing the formulation, experiencing directly. Any questions, comments about any of that? Yes, sir. So to say, rehabilitation. What was the next one? Correlation. [...]

[63:39]

Correlation. Well, what I was just saying a few minutes ago, with the kinds of plunder modality that you're operating in, are you retaining to your experience in? And if it's in your body, you know, maybe it's just a physical sensation. And then, of course, thoughts are like operations. But even there, As I, you know, as we were doing that exercise yesterday, the difference between, you know, what we're doing in the exercise, the challenge of the exercise is to let the thought arise. How do you suffer? Just ready to arise. You know, don't hold tightly on to do more delayed or something.

[64:45]

So that there can be thoughts that just pop up. And then there can be thoughts, and we had a lot of conviction. So even there, the least conviction, I know that. And then in the realm of emotion, you know, to see. as we attend to the experience of the emotion, in contrast to the story, there's a way that strong emotion can draw it into who we are. It's like we can feel something of our own meaning. And often when we do that, Let's say you're angry at something, and you're a camp of the experience of anger.

[65:54]

It can teach you about part of how you eventually did that kind of response. How that is part of your repertoire of deal with joy. You sense it as one of your own cooking mechanisms. Attending to the direct experience in that way can be helpful. The read letters say that the foundation of body, because attending to the body does draw us closer to the realm of direct experience. Experiencing your emotion in your body is often a helpful way to be with it as a raw experience rather than the hell in the thought that helps to hold it in place, the story that helps to hold it in place.

[67:00]

Okay. Or did that make your camera hurt? No, it was sort of an exceeding. Okay. Do you have a question, then? Yeah, I remember when you were talking about the basic and the pain that I've tried to sort of work with it and say, well, I'm going to do a little twitch-like here, a little twitch-like there, or... It doesn't look good, but hopefully it will have seen it. Oh, okay. Yes, right there now. Before you start adjusting your body, can you as fully as possible and get in touch with what they're experiencing? Like often, we're having ideas about what our body is and what it ought to be, and that we're operating on that one.

[68:10]

Can we get in touch with our body and then operating, staying from a place of contact? And one helpful way to do that is adjust your body slowly. Yeah. Can you get in touch with David and then adjust it slowly, staying in touch with it, and not just with an idea in your body, just what your posture should be. We know it was Jack Franklin's teacher. I think he used to teach that basic something or something basically comes from point. Pointing to aversion, pointing to grieve, discrimination, whatever it is. I think he used to teach over and over again.

[69:13]

The key to liberation is just let go. I didn't think I was saying anything separate. I think I was trying to offer us the key to this strategy and that if you can return to direct experience and You're letting go of the accretions, the foreign relationship, and they divide it. But basically it's different. Only there is a difference, isn't it? In the practice of Zodin and the practice of Saki, more if you let go into it, then you separate from it.

[70:30]

Does that make sense? Sure. If you open up towards there, experience it, and don't grasp it. rather than letting go, it might be a kind of pushing away. Does that make sense? Yeah, that makes sense. Do you find yourself attaching to, say, an opinion or discrimination or some kind of desire or anger or whatever it is? Is there something wrong with just consciously and deliberately just Depends, what I was just saying, depends how we're using the term letting go.

[71:30]

I mean, one word you could say, of course not. How could non-employment so much characterize this school of Buddhism? Maybe I was saying that there's a way in which it can be a subtle averted, but in another way, it's exactly the practice of the check in what English is describing. Let go. Have you had any thoughts or questions? Well, if you can, please read those other handouts and we'll carry it off from there.

[72:36]

May our intention equally extend through everything and place. Thank you. Thank you. Satsang with Mooji

[73:43]

Buddha's way is unsurpassable. I am out to become.

[74:05]

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