Many of you are familiar with the phrase of the word reframing. How is everybody? What was that word? Refraction, psychological term. What reframing means is when we're engaging our experience from certain frameworks. and then what is it to really bring, to engage in a different spiritual reference. So what we've been doing so far this semester is to become as familiar as possible with what our frame of reference is. Everything from the elemental, what happens When there's a pleasant or unpleasant experience, how does it attack the body?

[01:05]

How does it affect the concepts in the mental formation in our mind? How does it affect the emotions? And is it ripple? How does it engage our being? How does it engage our psychology, our sense of self? How does it establish mood? how it is that it's not which attitude, what opinion, what relationship the other, and what conclusions to be called, what opinion. And then we moved from that to what is it you had to come to notice that. Then we started the progression was, well, try every day to notice, you know, what were the highlights, what were the significant experiences of the day, good and bad, pleasant and unpleasant.

[02:17]

And what have they heard it? And then what is it to be present for them, not just how it's going to be ahead of their day? And then what is it The start has a more intentional relationship to it. You know, rather than when this always happens, I always yell, or I cry, or I first started laughing. What is it to not just be triggered and swept into heaven? And the foregoing of that, of course, is a growing familiarity with what happens now. the habits of our body, the habits of our emotions and thoughts. So I hope some of that sounds familiar. You know, and in a way, you've never done, I mean, it's not like, you know, spend a couple of weeks work and I'm done, and you go, God, I've had that time cold.

[03:25]

You know, it's more like, It's not a good day, you're tracking things. It's not a bad day, you blow the whole thing, no matter the end of the day, you didn't think about it. But the intention is both to give you the concepts, a taste of the experience, and then start to introduce it as part of your engagement in your life, introducing the habit of that kind of conscious, direct experience, and how it ripples up. And as it becomes more present moment, it offers us, quite literally, it offers us the capacity toward relational response. When the presence of what's happening, then you can start to consciously respond

[04:28]

rather than that habitually. And so then the last time that he was talking, I was like, whoa, whoa. What if you add in there? Compassion for the difficult, you're unpleasant. And appreciation for the pleasant. What if working has been intentionally add that in as a way of believing? Does that make sense? Yeah. Yeah. And again, you know, to realize that this is experiential learning. And things we learn experientially, we learn by repeated exposure. Yeah. Because you can hear the concept, maybe you hear it twice and you've got it. But to get it into the modality of your experience, to learn it experientially, you would be a great deal. I'll repeat the experience.

[05:31]

That's the verbose experiential level, that's the matrix. As neurology does, this experiential learning creates its own neural matrix. And so what hardwired little of them can respond to it very quite And what we're trying to do is introduce, through awareness of being in the moment, to introduce other ways. And so, one way you can think about it, part of the challenge, is to cause ourselves with suffering. And to introduce into our lives more happiness, a very basic notion. So when you're having unwanted, to be able to not exacerbate the unpleasant. Blame yourself, blame others, cold tightly to an afflictive mood state.

[06:39]

So when we can introduce awareness, we can start to relate to that. So the first modality we introduced was compassion and appreciation. and when there's pleasant, when there's joy, when there's happiness, gladliness, warmth, in a way, sometimes it's pleasant as a deal, but that restore, but that counterbalance is the negative, the afflictive. And it is an important degree in the practice to remember that letting the pleasant be pleasant For most of us, there's something in our notion of practice, which is no pain, no gain, you know?

[07:42]

Well, practice is to hold that kind weight and allow the sweet joys and kindnesses of life to help the difficulty. I'd like the heart for warm and open. So, any questions or comments were better or important? Benny? In our last period of discussion, And all of us identified that in the last period of time, when we all had the difficulty doing an enshring of the pleasant and pleasant, and we couldn't quite

[08:53]

figure out why that was for each of us and for the blue ones. But we all had orders of proposing continuing the practice of looking at and writing about . I think we did sort of . We didn't know where else to go. We had a discussion. But what we were hoping for, you know, the direct experience is the primary reference. And then what ripples out of that is, what does that direct experience create? Body, mind, emotion. Then what does that create? Mood, psychological referencing, attitudes, conclusions, opinions. and then that becomes generalized, globalized.

[10:02]

Okay, well, then the world is always like that. Or that person's always like that. That person I just had a type of experience with, well, they're a mean person. But to come back to the direct experience, rather than live in the world according to that person being a mean person. that person being a mean. So I draw my conclusions about the world and then I live in the world, that world. So part of the challenge of coming back to direct experience is I have to let go or at least put on pause the world according to me. I think we all know that person's a mean person and then we reinforce that with new effort. See, I told you.

[11:04]

And then the marvelous thing is that when we're looking through that bias lens, you know, they can smile at us three times and try not as one. And the one we point at is the pride, you know, but see, I told you. They're mean. And the three smiles. It's just pure, you know, bias. They just roll out. Well, that was an apparition. That wasn't the real Scott. So what we were hoping was that it's just like in our seated meditation. Come back to the experience of the moment. And usually, just the point of that, you come back In an elemental way, you come back to your body, you come back to your breath, you come back to hearing and seeing. So in active awareness, awareness in our daily life, it's the thing.

[12:09]

You come back to the present moment, you come back to the physicality of it, and that's what we're saying, the length of sight and devotion. And then can you notice your own pattern? And then it will inform you about your own life. Oh, when I hear a car going, I tend to want to be in the country. Or I think of road trips. Yeah. What I'm hearing from that group and my group and certain my other experience is that pausing and kind of getting into the direct experience is probably the easiest piece of that. And then the ripple effects seem to be kind of difficult because a lot of those meanings that we're creating and the beliefs that we have are transparent to ourselves.

[13:11]

So any help you can give us with kind of teasing that stuff out would be really useful. Yeah. Excellent. I think it's interesting from two rows. Keep my observation. In doing this small group and helping the others come off, we've really got behind it. You know, like various people would say, well, I had a fifth. I wanted to tell this description, this experience. And to my ear, you know, I heard, oh, you notice the direct experience. taking a little so well with it. And given what you're going after, I knew this usually happens, and usually I have this kind of response, I get annoyed. But I was aware of that, and I didn't go there. And then it tried to get back in the way it usually happens.

[14:13]

And because my ignorance wasn't there, a whole other kind of response was not. So that's it. So awareness of the direct experience, Awareness of the habit that gets attached to it, and then allowing an intentional response, and then noticing the consequence of intentional response. Maybe that makes it more complicated. Well, part of it is, it's another thing with ancient life, and it's like vocabulary. We cover vocabulary for a usual way of talking about it. And this is something we're going to do today. We're going to offer you an exercise. We have our usual way of talking about it, and we usually talk about the experience of the vocabulary of our own work, of our own way of being in the work.

[15:19]

And sometimes when we do that, that the external observer like myself who has a vocabulary of awareness can say, oh well this one's this one's this, you know. But as you said, maybe inside the vocabulary of my world that kind of comes from. And that's part of what I was thinking, it's a we ring, you know. It's not saying don't have that experience and think you've been like a way to blindly. It's like another way to get reference to it. And this way will power from it. Tools for seeing it, literally seeing it. I can't remember once, I was on a meditation retreat and I went to the meditation teacher and my mind is so scattered.

[16:20]

I want my breath for a second and then it goes away and then I bring it back and a second later it goes away again. I am just amazed at how scattered my mind is. And the teacher nodded. That sounds really good. You are so concentrated and attentive. You can notice within a second when your mind moves. I felt like, oh. You just give it a different frame of reference. Noticing your mind moving, I think it's pretty good. But if you're over here, referencing it this way, it's just failure, failure, failure. And he just took it, turned it around, and said, yeah, pretty good. And then profoundly, oh, practice with that.

[17:28]

There is no, it's not like that's the right frame of reference, it's not the right frame of reference, but it is the name. When you get stuck in certain frames of reference, it makes our experience invisible, transparent, and when we can't allow other brains and brokenness, it helps us perceive what's going on, where to study and how to open them. And then, the Buddhist tapasachis call it Madonna. Madonna is the teaching, is the frame of brokenness, is the vocabulary that allows us to see how to immediate suffering. And then, it's not saying, it was difficult to imagine it was wrong.

[18:31]

It's not even saying the way you're referencing it was wrong. It's just saying, sometimes, it may make it hard to see how to be liberated. If you just say, it's a vocabulary. I have tools that help us with the inside. It offers our academy to help us recognize our experience with the winning that was invented. Techniques that help to bring our work. Techniques that help to bring in the Dharma of Prima Brassman, there's a tool. And then the Dharma gives the language, the little template. Well, that's an aspect of Halloween.

[19:36]

This was a significant aspect of what? A part of the word Dharma is used. It's always used as the way things are. that if you grasp at something, it becomes stuck, it becomes faith, and it causes suffering. If you release it, and just see it as a dynamic expression in the moment, it becomes teaching of the path of liberation from suffering. And as I think, you know, maybe I'm making it sound complicated, but as an idea, it's not so complicated, but as a practice about experiential learning. You do it, you [...] do it. And then you remember a little bit. You do the last thing. Sometimes you're an angel at the capacity which you'll get, you know.

[20:40]

And then you stand it for four. And then you cut your mind, that's what I get, you know. And so I'm very patient with our own practice. and kind of really just start to layer it with self-criticism. The whole thing becomes very difficult again. But kind of let patients kind of deliver it. Okay, what's happening? What we'd like to often do is Some Xen Conn. Some Xen Conn. In case you felt it completely forgot.

[21:40]

But here's the tone. It's not the mother. But our usual way of experiencing it. We take something and we fit it in with the world according to me. Me, yeah. You haven't trouble hearing this? Okay. But experience happens and we fit it in with the world according to you. But the dharma is making a radical significant request of this thing. Can you set that aside and try on this different reference, this different way to frame the experience? And so that's what we're going to do. We're going to do a dyad exercise and literally ask you, your partner in the dyad will ask, can you try it on different frame of reference?

[22:52]

think and feel about that experience this way instead of the usual way. In a way, you could say, well, that's just kind of like an intellectual thing. However, the more thoroughly you can try it on, it can become more like a heartfelt. I think that's when I was on that meditation degree. I was into that teacher, discouraged, self-critical. And he just turned into line with a little flattery, right? Tell me everything as well, you know. Let's go home. But you know, that frame of reference encourage me to give me the music instead of what I'm going to do, it alleviated myself for the system.

[24:05]

So it's not as let it float as an idea, but can take it and accept it or comply. Can I set aside, you know, my usual way of looking at that, and change it this way? Like, one of the calls for the author is Master Mahal. A monk comes to Master Mahal, and says, what is it? What would you tell me about this great, this spiritual, this Buddhist dream, you know, then? Leave all these statues of things like, do all these talks about it. It's so great and wonderful and so involved in it. And, you know, have done, have the Christians like me ever rise to that exalted level?

[25:10]

You know, what do I need to get there? You know, 10,000 life plans? What is Buddha and Master Mahathez? this very one, this very being, taking that whole self-criticism, that whole sense of creating a lofty ideal, something elsewhere, something exalted, and replacing it with the very experience that's happening here and now. can be awakened, can be engaged, and fully expressively done. It's how it's totally and completely can be driven over to that.

[26:12]

I hope that doesn't sound too good. In usual practice, to work with the color, you go to the teacher, and they tell you the same thing, and they tell you the same thing, and they tell you the same thing, and they tell you the same thing. And after a few thousand times, you go, huh. So you tell me this very well is good, isn't it? Mm-hmm. I'm talking about on an experiential level, not an idea level. The idea is not in my heart, right? But to let it sink into what it's hard. It is what you are at that moment. So what we're going to ask you to do as a dietitian, and being able to describe it more, is to work with this shit thing around. So does that shed any light on your question, Pat?

[27:29]

You know, your comment to Brian, how sometimes it's just hard to see what's being asked in referencing experience. Okay, let me say this one. Yeah. So another way to think of this very one, this very mind is if we start by making contact with what's already happening. The direct experience of what's already happening here. Okay, what's feeling to the other? This is the grind where awareness happens, right here. And what's going to become aware? The physical position, the thoughts, the feelings of right now.

[28:34]

This is it. This is going to be the teaching. It'll be experiencing directly. I mean, rather than being stuck, entranced by the usual thought, that's when it becomes transparent, is when we're in the groove, the well-aware groove, it's like we're on automatic. We're in default mode. Automatic happens when there isn't awareness. When awareness is added, it starts to create the possibility of a now response. Without the awareness, there's a habitual response. It's like we all know you can do things in an amazing, magical way, not even though you're doing it. You're driving along, you're doing your thoughts, and you're still driving. So that's what happens when you're going to have the fun way.

[29:43]

It's kind of a very important way. It shifts into kind of invisible mode. But to keep it where And to know it's absolutely impossible. So we'll try this. Maybe it won't work. It's OK. It doesn't work. It doesn't work. I'm going to listen to the Cullens and go, I don't get it. Any other comments or questions or poop? Yes. When you experience directly, that experience is without perception. Is that right? Like your own personal sort of... What do you mean when you say like perception? Well, like when we observe something, two people can observe the same thing and have a different perception. The thing observed is the same.

[30:45]

So when you're experiencing direct perception, your perception, is it gone at that moment? You mean the personal bias? Yeah. It depends, it's completely contingent upon how thoroughly the world accordingly is dropped and the direct experience is allowed to be itself. So I might be looking at you and noticing you and thinking, yeah, he's one of them. Whatever them is in my world, right? And I've just sort of like taking you and put you in a category. And they all do that. They're all whatever they are. They're all baseball fans. Or whatever, you know? But can I drop all my categories, agendas, and experience you?

[31:51]

And then we talked about original life, you know, kind of experience you in kind of basic, original way beyond or before all my categories and biases and things like that. And Carl Jung made a beautiful statement. He said, no matter how many times I've seen someone in analysis, I always remind myself, I don't know who they are, I'm seeing them for the first time. That's part of the advantage of people. Today, we are a regional person. in a artificial way to think, well, I come to you at light or yesterday and I know who you are.

[32:55]

That's why I haven't had it. I'm curious to your experience with Tony. A reaction I'm talking to what you're saying is sometimes I think I'm having a direct experience and then I'll be aware that the world according to the image is still, right? And I think I'm outside the gates and I'm outside the gate. And it's a perception that those gates are kind of progressive. So how can you open up the direct experience that is so telling and powerful and happening that your own world according to the image is still somehow not only perceptive. As best you can, that's a great question. And the volume of Buddhism teaches that try to make good. But let me just say this.

[33:58]

As best you can combine to experiencing the moment as elementally as possible. And that means that you return to your body. Try to notice the thoughts. Try to notice emotions. Best we can return to that, we have to bring awareness and bring consciousness out of the constructs of life. Which is not a need in you. And to drop it completely. Florida's way to tell. You're shorted. But even when you notice, when you're moving into it, it's really valuable and it's time to get through it.

[35:00]

So you have to tear the coin and you notice the soul not quite willing to invoke and do no break of access. That kid is very valuable. Any other comments or questions? If you're doing it with another person, that means you're turning around, but you're kind of . Yeah. Yeah. I'm sitting there thinking, well, am I supposed to turn that off? Or am I supposed to notice? Oh, I'm giving up with this person. Whatever, I'm giving up. You know, clearly inspired, whatever.

[36:06]

And I was wondering, Yes. So the gift of the person asking the question, they just told out a flower. And the person received it. Just whatever they do with it. You know, they shy away in horror. They hold it and weep with gratitude. they eat it, they do whatever they do, you know. But you just, they're bearing with them. Your part is to hold up the flower and to bear witness to whatever they do. Well, that's different. It's different to listen and to try to be there and to pay attention to someone than it is to try to feel who they are and what they're thought.

[37:10]

But I would say, it's not attempting to suppress that. Whatever comes up, comes up. It's not attempting to suppress it, but certainly not to imply to them, you should be complying with my approval or disapproval. Like the gift of the questioner is, Tia, have we ever experienced that? Were you talking about, I was just talking about in general. Oh, I'm talking about it. It holds true in general. Well, it gets much more complicated, obviously. Well, you know, the nature of our world is that it usually doesn't hold true in general. And it's usually when we interact

[38:13]

You know, there's some agenda happening there, you know? So this is kind of like this unique experience with the person offering you a gift without the agenda. That's the gift we offer each other in this exercise. Okay? So here's what we call master mind, this very mind, this very mean, very heart mind, in heart mind, and it concludes about, it includes about. And people have all kinds of qualifications, who we are and who we are and who we are not, whatever it is, you know, what is it that we step out of that, I've experienced it as Buddha.

[39:16]

And the second one is every day is Buddha. Every day is Buddha. In Muslim we have, we qualify, we have some kind of assessment with regard to our experience. Well, I was successful, I was filled with that room, whatever it was, you know, somewhere in the hall. What is it to just say every year is a good day? And then the third one is about Mom asked the teacher, well, sometimes it's too hot, sometimes it's too cold, and I don't like it.

[40:27]

I don't like it when it's too hot, I don't like it when it's too cold. And the teacher said, well, why don't you go where it's not too hot or not too cold? And I said, where is that? And he didn't say Hawaii. When it's experience is too hot, don't resist. Don't resist. When it's experience is too cold, don't resist. Actually, what is the traditional translation? When it's too hot, let it kill you. When it's too cold, let it kill you. But kill you as much as don't stay separate from it, you know?

[41:28]

Don't create yourself in a relationship too. Don't resist. If that's what's happening, that should happen. Maybe Hawaii is going to be a better answer, but that's the answer. For that sense, I'm not resisting the experience you had. So the person asking the question will be able to take me. We're going to catch out copies of the koan, so you'll have these phrases right at hand. You don't have to worry about memorizing them right now. And one person will spend a couple of minutes, you know, look over if you need a recent experience, something that's happened in the last week or two, that was pretty powerful, that happened, you know, that you really registered.

[42:31]

You know, it could be an upset, it could be a delightful experience, but it was something that had an impact on you. spend a minute or two telling your partner about that. And, you know, as best you can, you know, refer to, you know, you can tell those stories, but also, like what we've been working on, really tune into what your experience was, you know, the physical, the emotional, the mental. And so take a minute to tune and do that, and then the partner is going to choose one of the three co-ons. and they'll ask you that co-op. And so this is the opportunity for the partner to, it'll be an interesting moment for you because you'll have like three to choose from. And so this is your chance, this is your wisdom moment because you'll, I'm sure you'll be able to know which one would be, actually all three of them probably will be important, but

[43:38]

So just kind of from your heart-mind, find one of the beauty coans and ask the person that. Or present, like Paul said, like the flower, present that coan to the person. And then you then retell, replay the story from that point of view. Shift over to, and stand in the place of this very mind is Buddha. or let the cold kill you, let the hot kill you. And it really examines the story from that place, but be careful not to rewrite the story, or not asking you to say, oh, well, it's whispering about the Buddha then, and it should have been like this, but more to take it in and reframe it. from a more internal experience.

[44:45]

I'm wondering if you guys could walk through one of these? I'm having a hard time. It seems like the koans contain the question and the answer. person who is telling the story, then the other person is, choosing one of the three columns and telling the line? No. This very minor food up. Every day is a good day. If it's hot, let the hot kill you. If it's cold, let the cold kill you. I mean, we can do that. We could model it properly on the genome. Sure. OK. So the Cohen suggests a frame of reference, and it's trying it all. No? I mean, I could take a crack at it.

[45:47]

I just ask. But other people feel like it might help, too. OK. Yeah. I think it's .. We just love to watch you guys. Make a photo of ourselves. I know. OK. That's the fourth one. You'll be the Zen Master. I'll be the humble Zen Master. What's the difference? That was great, now I get it. I did this very intense experience yesterday. I was teaching in a group, and it was a chaplaincy group, and we were able to teach them one of the attributes of how to engage as a chaplain.

[46:56]

Then in the middle of a session, we were getting seen by a couple of participants in the group. And then in the middle of it, one of the people, one of the particular students, I said, that's it, I had enough, I'm out of here. And the whole room was electrified, you know, it started on getting a child. And there was a tension in the air, okay, what's gonna happen now, you know? And, of course, as one of the people living in the group, I had a sense of responsibility to what to do. Until that moment, I made a decision. The reason why I wasn't the person having the interaction with the person, I was someone else. I had a sign that would just jump in here and interrupt and there was a moment to read and co-exilitate.

[48:12]

But this person was obviously distressed and they weren't even in the direct exchange they were in second year's role. I decided to jump out. like the older person had moved out of the circle, jumped up and jumped over to make something good at that. You know, there was a lot of energy. And you, I mean, what was your, I don't quite sure what your experience was of being in us. When the person jumped out, I felt an immediate fan felt reciprocated. And they made a decision.

[49:16]

Do I let this person handle it by the way they handle it? Or do I intervene with my own sense of what the program is? I call you. What is this very line that was for it? decided to never come out of that experience that can't just be put in a box out of like a lot of action.

[50:30]

Somebody just say, I'll just do that. Think. Because she gave up too quickly. She gave up too quickly. Do you need another video? No, I think so. Well, I went over, I spoke to the person, and I made sure they weren't distressed to the point where they were overwhelmed.

[51:42]

And they went. And I suggested that they go and walk around, but they were distressed. They were certainly not ready to sit down, and they certainly, I suggested they walk around, and then we went through a group process. We just dropped the agenda we had and took this. Okay, what just happened? What is your experience? You know, it's like, this very incident was moving. Yeah. [...]

[52:49]

I was like, what do you think? I was like, what do you think? Yeah. It's appropriate, exactly. In that moment, that's what felt appropriate to me, but it's not a formula. Exactly. It's not a formula, and it's not about, oh, I have an answer in mind that I want you to give. So maybe you get a sense, if I asked you again, I think there's more of it, you know? Yeah. And then John was like, yeah, there was even more of it. But let the simplicity of the question do it. You know, and that's all the beauties of koans. They're so terse and confites. Not a lot of explanation. I mean, I did ask Paul for a little bit more because I couldn't quite, you know, I needed to kind of know where to go because you have what I'm going for.

[53:55]

Right. And I actually could have gone through any of those. And that was, you know, we could have talked about hot and cold. Yeah. We could have talked about, you know. And also, the answer is the answer. You know, sometimes it's Left is more. The person doesn't have to give you a five minute description or any response. Sometimes the answer you get for the feeling. The part of it is also trusting your own answer. So there's a lot of flexibility there, and I hope you're thoroughly confused now. Each person, and then there's four trolls. So each person will have about five minutes. So, you know, a couple minutes to unwind, unravel the story, and then at some point your partner will introduce the koan, and then, you know, then taking up the koan and letting the koan work through you.

[55:10]

Looking like a sword again. So find a partner, and then we've got copies that we hold. So again, we can kind of... To display in the groups and decide who you turn. On your side, it was a long time. Let me try the first thing with you. What's that? What's that? Because a person who did... Oh, no.

[56:24]

I don't know, right? Yeah.

[56:38]

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