And in that absolute uniqueness again, you see the equality because each person has that absolute uniqueness. Now, that practice is very similar to the practice of this, this, or each, each. Now, in one of the koans we've been discussing in the last couple of months, there's this phrase, the unique breeze of reality. We could change that slightly and speak about the unique breeze of equanimity. That there's a... When you find things with this this or each, Yeah, you then have, you don't have to translate the jedes, you have, or the sense of unique and equal, unique and equal.

[01:31]

You begin to feel a kind of coolness or breeze maybe, or some kind of ease in your body. Now, as I said, these signs of joy mean that you can begin to notice the signs of joy arising before joy appears. It means you can be in a situation and you know the potential for joy is there. And this is the joy of existence itself. And this joy also arises from the perception of difference And sameness.

[02:42]

But difference and sameness are again another way of saying unique and equal. So you're practicing with this sense when you meet, let's say, a person or any situation. When you say unique, equal, unique, equal, you can actually say it, or finally it can be in just the way you feel without your saying it. It's like in the four jhanas, the four stages of concentration, It says that joy disappears. There's no perception of joy in the third jhana. I think that's right. That doesn't mean there's no joy.

[03:44]

It means there's no longer perception of a contrast between joy and non-joy. Okay. So you begin to no longer have a contrast or an experience of equal, unique. It's just become your worldview. You feel it on your breath. Unique. Unique. The world honored one. the seat. And when you look at someone else or each situation or this room, I feel absolutely unique. This is never going to be repeated again, this room. And without sounding schmaltzy, I actually, if I can, I feel actually blessed by being here at this moment in this absolutely unique situation with you.

[04:54]

With 100 extraordinary eyeballs. Mm-hmm. So when you don't have a generalization and you're not making a comparison, and your initial reaction to the world is not in terms of your personality, you're beginning to let the world in in a very deep way. And this letting the world in in a very deep way is what's meant by equanimity. And you have the balance of mind and body which lets it in without throwing the balance off. And you have the balance of interiorized reality and exteriorized reality.

[05:58]

And the balance of me-o to absorb and be present with many mental factors, psychological factors. And the more that balance is there through the refinement and maturing of your being space, you can be no equanimity. and know the world more and more as it is. including recognizing the suffering in each situation.

[07:02]

And if I look at each of you carefully, I see suffering in each one of you. Psychological suffering, suffering of inadequacy, and so forth. And suffering of what you've missed and so forth. And the more fundamental suffering of just trying to find out how to survive in this world which is impermanent and changing and so forth. Even if you don't see it as suffering, I see it as suffering. And the many people in your lives who you know, your relationship has been wonderful and also often doesn't work.

[08:06]

But at the same time as I see that, I see simultaneously in you a kind of cohesion and integration and joy. And so even if I go, say, visit somebody who's very sick, now let's use a very sick person, or go to visit one of the many people at the hospice my students run in San Francisco for people with AIDS, Let's just use such a person as an example. Because there are many people suffering out there. Now, I can do something on a social level and governmental level about the suffering or starvation in Nigeria or something like that.

[09:07]

That's a social decision. But practice, and important things to do, but practice is to, Buddhist practice emphasizes empathetic mixing of yourself and other in each situation. But the ability to keep your own seat, the ability to be sealed and not depleted by the world, Now, in the practice of equanimity, it recommends that you not associate with people who are too attached to things and too attached to other people. who are ungenerous.

[10:11]

Fourth, it gives amusing examples. For example, it says it's better not to associate with someone who says I can't loan this to you. I can't share this with you because I don't even use it myself. You see these guys writing this stuff down sort of giggling while they're writing. Now, it means that when you're practicing and developing the practice of equanimity, You need to be reinforced by people who are also trying to practice these things.

[11:23]

It doesn't mean once you've found your seat and don't lose it and don't leak anymore, you shouldn't. Then you practice with anyone. Once you don't avoid people who are ungenerous, once you don't lose your own seat. So it says, like in the early, in the beginning stages of practice, you try to associate with other people who practice. That's all it means. But eventually when your practice is very strong, you create practice in others. Okay, so when you really have your own seat, just as you can have empathetic, you can feel another person's suffering, or I'm helped by seeing this person, a student, I told you, who's so inherently generous

[12:35]

Generous with his time and his feelings and so forth. When I'm around him or her, I feel benefited by it. Yeah. Okay. So in that way, a person who In the same way, a person who has found their seat helps somebody else find their seat. Okay, so let's go back to the imagination of the person who's in the bed in the hospice with AIDS. Okay, so you come in the room. And again, we're not dealing with the suffering of some other person.

[13:42]

We're talking about any person in front of you, whether they're sick or healthy. But I'm using the example now of a person sick with AIDS. Okay, so they're in bed. And they have one person after another visiting them. And you come to visit them. And you step in the room. When you step in the room, if you find your seat at the moment you step in the room, And you yourself don't want to be anywhere else but just where you're standing in this absolutely unique situation at that moment. And to have that balance is the practice of equanimity. It means the world as it is is being accepted by you.

[14:50]

So it's not just, oh, the world's impermanent, that's my world view. But rather through the practice, the dynamic of equanimity you're finding each situation unique and incomparable. At the same time, not different from you or equal to you. So perhaps when you step into the room, And you feel this is an absolutely unique situation and there's no place else in the world. Perhaps the person in the bed, we can imagine, might feel, oh, I'm just here in this bed and I'm sick, that's it.

[15:55]

And for a moment, this person doesn't compare themselves to wanting to be healthy. Of course, on one level, the level of the divided world, you want to be healthy. Now, if you can have your mind in the undivided world, You're just where you are. I'm right here. Whether I'm sick or healthy, this is it as far as the undivided world goes. And I suppose there's a few things wrong with me. But whether there's a lot wrong with me or a little wrong with me, I still, it's just it.

[16:58]

So maybe the patient, the sick person in the bed feels, geez, they stop comparing for a moment. I'm just here. Look at this room. I think it's Emily Dickinson who has a poem, A Fly Buzzed When I Died. So when you come in the room and you have also this feeling of unique and equal, And you are not fighting with the world, but the world view and you're receiving the world as it is. That's always associated with joy. That is another way of saying a feeling of buoyancy or joy appears in the body. So there's a kind of joy through this empathetic joy that arises through this practice of equanimity just by being in this room with this person.

[18:25]

And also knowing that you yourself may be in that bed if you're unlucky with AIDS sometime in the future. And you accept that possibility as maybe. I hope not, but maybe. And if you have that feeling of what we're calling basic joy or the joy of existence, and you have this empathetic sense, then you're going to feel empathetic with this person's suffering. At the same time, you're going to accept it just as you accept your own death. And also there's going to be this feeling of joy, a certain kind of joy in existence as it is, even if it's terrible.

[19:34]

And ideally, at least, or hopefully, this sick person will feel in their own body this joy empathetically as well as the suffering. So there's a kind of ease that arises in the sick person. And actually, I see it happening at the hospice. And you can see the difference between often the way the nurses are with the patients and say Issan was with the patients. Or friends. Friends would go in to these people who are dying of AIDS with a generalized attitude. Oh, this is terrible. But Issan would go in and say he wouldn't know what was going to happen. And sometimes he would just be crying with this person.

[20:54]

But often and more often than crying, they'd just be laughing and talking and fooling around and stuff like that. So... This arises from the practice of equanimity, is that Ihsan actually didn't care that he got AIDS. He'd been celibate for many years. And he spent one weekend with this boy he'd taken care of for years who was a street kid. And three months later he was HIV positive. And he was staying with me at my center in Santa Fe. And I got him actually to go to the doctor.

[22:06]

And he came back with HIV positive. So to check it, he went back again and had a second test. And came back with HIV positive. And when he came back, he met me in the living room. And I said, what did the doctor say? And he said, I'm HIV positive. And I sort of, I mean, I realized I was, you know, that our time was short. Shortened. But he never went through the trauma that almost everybody goes through when they find they have AIDS. His reaction was, well, if this has been my life, why shouldn't I have it? And he also felt a lot like Sukhiroshi in going to, being a chaplain and going to Manchuria.

[23:06]

He said, again, he said, this has been my life. I'll just join these people with the disease and do the best I can. So he started the hospice. And all of the people who came to the hospice, I mean, they felt comfortable with this son because this son, well, we have AIDS. You know? At the same time, as that was his attitude, he did everything he could the remainder of his life, which was five or six years, to make it possible for these people to die as well as possible.

[24:14]

And a lot of jokes occurred. And you've heard some of them. One was Issan's failed hospice. Because people kept not dying. They were sent there to die and then they kept not dying. What was the other? Do you remember the other one? That they were joking about? It was very funny. Anyway, he tried to make it as... He tried to make it as well as possible. He tried to make it conditions for people to die or live as well as possible. And has, in fact, I'm told, created the standards in San Francisco for how AIDS patients should be treated.

[25:16]

So in this sense, empathetic joy and empathetic suffering were just two different faces of the same feeling of connectedness with a person. And there was no problem about competing with each other or something like that. A certain joy came up just in being equal. So anyway, this is about as much as I think I can say about the practice of equanimity as a door into each situation.

[26:28]

And joy, empathetic joy, that arises from the recognition of our existence. And is really the source of all the joy we feel through the many causes that come up. Thank you very much. So it's four Forty, almost. And I would like, if you can spare the time, for us to sit for ten minutes or so, something like that. Is that all right? Do you need to stretch or anything? I'll go to the toilet.

[27:29]

And doesn't generalize. Ein Geisteszustand, der nicht vergleicht und nicht verallgemeinert. This is the unique breeze of equanimity. The practice of equanimity. loving kindness, empathetic joy, compassion, and equanimity.

[29:11]

Immeasurable because there's no limit to these practices. Unmessbar, weil es keine Grenzen gibt für diese Übungen. And they're not limited by personality or self. Und sie werden nicht begrenzt durch Persönlichkeit oder Selbst. They're bigger than the likes and dislikes of personality. Sind größer als das Mögen und Ablehnen der Persönlichkeit. So they're basic practices for the Bodhisattva. Und so sind sie grundlegende Praktiken für den Bodhisattva. or for anyone to realize the larger field of being in which we live. Not something we are forced or should do, but something you begin to recognize as you get closer to how we actually exist.

[30:18]

and as these seeds appear in small things in your life you water them and nourish them maturing and developing and refining your field of being Which is a Buddha field. I hope each of you find your own ease and acceptance of this existence just how we live.

[31:47]

And each of you finds your own seat in every situation. This would give me a lot of empathetic joy. I think we all have the sense of the value for our body of a balanced diet.

[33:01]

But most of us don't immediately assume that our mind needs a balanced diet. In fact, I think for various reasons, we have some resistance to thinking of our mind as something we influence. Because mind is either natural or it belongs to God or it belongs to the devil or something. Or we think we're interfering with something if we see our mind as a construct. Or we have problems with who's doing the changing of the mind.

[34:15]

But that's a little bit like trying to find out who the it is when it reigns. I mean, if you ask, at least in English, we say it rains. But if you ask any raindrop who it is, the raindrop's going to have a hard time answering. But if you ask any raindrop who it is, the raindrop's going to have a hard time answering. And likewise, if you try to find the it that's doing you, you're going to have a hard time finding it. Each raindrop is doing itself. Or I can say, we can say, rain rains. And so your various states of mind do themselves. But usually we're interfering all the time.

[35:36]

And so what are the ingredients of your state of mind or state of being? First of all, I think it's helpful to recognize your own power. I mean, we don't get up because the sun gets up. I mean, that's the usual way of thinking. Well, if the sun's coming up, I think I should get up. It's the day's beginning. But in Buddhist practice, we have more the feeling of the sun gets up and I get up.

[36:37]

We're quite independent. Maybe the sun comes up because I come up. So each thing, in all these things, on one sense it's a sequential causality. But whenever you get into a sequential causality, you get into an infinite regression. Who caused the cause, who caused the cause, who caused the cause, et cetera. So to stop that, you have to be, I mean, it's all right here. Now, these are two ways of looking at the world. If you always look at yourself as cause, this is an effective and functional way to be. But you lose your power.

[37:49]

You don't have your true power when you always think that. Now, Christiana is sitting here in front of me. But there's nobody else on the planet sitting where she's sitting. She's quite unique, absolutely. And it's true of each of you. Each of you is completely in your own. No one else is where you are. This is a kind of power, actually. If you can really find your seat, everywhere you are, you find your seat.

[38:51]

So, I mean, if you're sitting back there or you're even walking, there's a sense of in your walking, you've found your seat, exactly where you are. Now at first this is a kind of idea. But experience of your body. You begin to feel a kind of at rest in your body. Now one of the ingredients of the day in practice is this sense of being at rest.

[39:52]

And in the midst of any kind of activity, you can feel this. So, now, it's not so easy to feel this all the time. We could say one of the qualities of the so-called Bodhisattva, the person who has the suchness of enlightenment, feels something like this all the time. And is able to sustain it. But it makes a big difference if you can feel it just for a moment.

[40:55]

So practice is also a kind of physical memory. In which you have a certain kind of experience sometimes. You've all felt occasionally at rest. But does your body remember that feeling? And do you feel that feeling can be present occasionally? that you can let that feeling come up sometimes. Now, Dogon has a statement which is something like, experiencing manifold dharmas through the arising of self Manifold dharmas just means all the thing units of the world.

[42:05]

So experiencing all the thing units through the arising of self is delusion. Experiencing self through the arising of manifold dharmas is enlightenment. Now, what this kind of Buddhist expression means is And I'm using such a phrase just to give you some familiarity with it. Is that when you let the world arise in your perceptual field, creating a field you can find some rest in that.

[43:27]

And it's also the sense of creating a field. So when you wake up in the morning, or right now, you can have a feeling of letting this day to receive this day. So maybe the it that rains is you. Because everything that you feel is actually interior. Now, this is something I've been trying to make clear recently in the last month or so. And it's a very important dimension of practice. In other words, again, Christiane is here in front of me. And I know she's there. Or something's there. But what I know is only what my senses create. I can only know her to the extent that my senses reproduce her.

[44:54]

Do you understand? So actually she's an interior experience. But the physical things of the world have a tremendous magnetism and draw us away from that feeling. Aber die körperlichen Dinge der Welt haben einen enormen Magnetismus und ziehen uns davon weg. Now, the more I can sustain the sense that what when I see her or I see you, I'm seeing my own perception of you. Und je mehr ich jetzt das Verständnis davon aufrechterhalten kann, dass wenn ich Christian oder euch sehe, dass ich dann nur meine innere Wahrnehmung davon sehe. Then I can make that perception brighter or dimmer. I mean, it's, you are, excuse me for saying so, I don't know you, but you're actually inside me right now. And whatever you are, you know, it's constantly informing that construct.

[45:54]

And that construct has its own identity. So this room is, this space I see here is actually interior space. So in that sense, it's me that's raining. And not only are you, each of you, in my field of being... Und so ist nicht nur jeder von euch in meinem Feld des Seins. I'm in your field of being. Und ich bin auch in eurem Seinsfeld. And there isn't just one space here, there's the space of 30 or 40 people. Und so gibt es hier einfach nicht nur einen Raum, sondern der Raum von 30 verschiedenen Menschen.

[47:04]

Now, this is hard, I mean intellectually you can understand this, I think. Und ich glaube intellektuell könnt ihr das alle verstehen. It's not hard to understand. But it's actually hard to experience. And it's hard to sustain the experience. And when you do, though, I mean, and to do it, you need to do something like meditation practice. Or some kind of mindfulness practice. But the more you have this feeling, the more you feel complete all the time. Because nothing seems outside you. Even if you feel lonely, that loneliness is inside you.

[48:12]

Whatever happens, it doesn't feel like it's out there and you're losing it. Now, if you're going to cook your own soup of the day, You want to put some different salt and pepper and little this and that in it, right? And you can assume that you, again, the practice is, as I say, is a kind of homeopathic medicine. Very small quantities have a big effect in your life. So if each day you have a little sense of this subtle body, this subtle body that finds itself at rest, And when you have that feeling of being at rest, you'll feel a kind of softness in your body.

[49:37]

Or your skin will feel a little bit like a baby's skin. Or you'll feel some kind of softness behind your eyelids. Suzuki Roshi, my teacher, he says the quality of being is the quality of the activity itself. This is another way of saying when self arises through the arising of the world, the quality of your being is mixed with your activity. And you're not forcing things. And one of the reasons we practice mindfulness of the breath

[50:40]

And the many dimensions of practicing with your breath that occur over years as you do it. First of all, it begins to bring your mind and body together. So you are in a way bringing, your intention is bringing attention to your breath. And your intention is a certain kind of mind. It brings attention to your breath. But your breath with attention brought to it is also a certain kind of mind. And it's a different kind of mind than the mind that brought attention to the breath. So a kind of mind associated with breath begins to come up. So this more subtle mind begins to bring attention to your... Anyway, you got the picture.

[52:03]

So as you... And one of the ways to kind of... feel this during the day. This is a kind of alchemy. In which, again, you're using concentration and energy and faith and knowledge to cook your soup. First you're accepting your soup. And then you're kind of making your soup more subtle. You're moving from the graspable elements of our existence to the less graspable elements.

[53:11]

But you start out with the graspable elements. I mean, for example, bringing your attention to your breath. And in bringing your attention to your breath, you're finding a certain kind of pace. A pace that arises from your breath. And you... We're all aware that if you're in an agitated state of mind, you will breathe more rapidly. Or if you've been jogging, you'll breathe more rapidly. So your breath is quite responsive, very responsive to both your mind and your body. So initially, the breath is just this wonderful dimension of being that allows you to become more subtle almost immediately.

[54:21]

And in practice, you're not forcing anything. Basic practice is what Suzuki Roshi called beginner's mind. Or we could say an uncorrected state of mind. And this uncorrected state of mind is a kind of presence that takes care of everything. Now, we're only, us guys, you and I, we're only here together for what, about an hour this evening. So we can't look at these things very thoroughly.

[55:21]

But Every now and then it's good to have a little feeling of this Dharma and this practice in your life. Whether you come to this lecture or whether you just find the companion of your breath with you. So if you again begin to find a kind of pace of your own mind and body through your breath, and you begin to participate in this pace without forcing anything, It actually becomes a kind of place you can feel in which mind and body sort of come together in a kind of pulse, maybe.

[56:23]

And then you can use that kind of feeling to begin to feel the pace of your friend. And so instead of joining your friend with your thoughts about him or her, And just as you've now begun to feel your own pace, you allow, you receive your friend's pace. And you receive the pace of each thing, each physical object. And this is, again, letting the manifold dharmas experience itself through the arising of manifold dharmas. And each time you do this kind of sense of allowing the haste of your breath and your mind and your body to come together,

[57:39]

And you can stay with that for a little bit. It becomes part of the soup of the day. And if you do it in your meditation practice, or you do it in a taxi on the way somewhere, or in the bus on the way to work, becomes part of this balanced diet of the spirit. Now, each of your, although your body is, for the most part, seems to be non-conscious, Actually, your body is a kind of consciousness or awareness that's accessible to us, but not through usual consciousness. So your body is, let's just say for now, for practical purposes, it's kind of non-conscious.

[59:03]

But each part is working independently. Your kidney is working independently, your lungs are working independently, and so forth. And each one working independently is also working together. Now, if, for instance, you thought that you could be healthy just by eating, And you took care of everything that happened to you through eating. And you didn't do any exercise. Or much else.

[60:03]

Whenever you needed something, either chocolate, coffee or something. You wouldn't have a balanced diet. And you'd probably be pretty sick. But if you feed your spiritual and mental... The words are not very good. If you feed your mind and your spirit through conceptual thinking all the time, it's equally sick-making. You have to feed and nourish yourself in some way that has more dimensions than just conceptual thought. And you can kind of tame yourself with trying to control the past and imagining the future.

[61:18]

But you won't be nourished by that. And so one of the practices I would suggest you bring to the balanced diet of the day Is the sense of being nourished when you do things? And that's, maybe I can use the example of feeling complete on each thing you do. For example, my glasses are here. And if I pick them up, I... I can practice doing each thing completely. Now, just putting my glasses on, I can do it and I don't feel anything particularly.

[62:23]

But I can do it so there's a sense of completeness in it that you can't see but can be known by me. In other words, I can feel I'm going to bring my hand to my glasses and I do. And that's complete. And I can lift it up and that's complete. And if I'm beginning to feel the field of my body, I can bring it up actually into my chakras. Because the chakras are just places that you can find a location other than your head and your conceptual thought. And they're defined and arise through your activity.

[63:25]

So when you, I mean, for instance, in Buddhist practice do this. You're bringing the energy of this chakra into your hands. And you're creating a little field here. And then when you lift your hands up like that, you're bringing it up into awareness. But that's also true if you have a cup of coffee. How you hold a cup of coffee and drink it, you're not just drinking coffee, you're actually drinking your chakras. You're bringing them into attention because there's a feel here. And you may not notice it at first, but it's there.

[64:32]

And if people do things, hold a pencil. They'll hold it here more likely than here. You can notice that when people move their hands, they'll move them in relationship to their chakras. But you can actually feel them as you become more sensitive and less conceptual in how you let the world arise. Now, I'm telling you all these things to just give you a feeling for what the ingredients of your day can be. While you do everything you usually do. Okay, so I bring this, I pick this up and I have a feeling of completeness.

[65:38]

I feel complete. I feel complete. I feel complete. I have a feeling of completeness when I do it. Now, if I do that all year, at the end of the year, I'm going to feel completer than if I didn't. I mean, if you want to feel complete at the end of this year, do this many small ingredients of your day completely. But that just means you also have to then develop the sense of when something feels complete. So in a similar sense, you can come to the feeling of being nourished by what you do. You're speaking with a friend.

[66:39]

And you feel a little uneasy afterwards. Probably if you do, that means you are leaking. And it's very useful to notice when you leak when you speak. So you, in practice, one of the first things is you begin to notice on your activity, body, speech, and mind, when you're leaking. When you have a clear sense that you're losing energy or you feel depleted after this. Or you finish your day at work and you just feel depleted. In Buddhist terms, that means you weren't able to seal your energy body and it leaked out into the world.

[67:50]

So one of the first senses... I don't know what she's saying, but I hope it's sort of similar to what I'm saying. So one of the first practices of the sense of everyday practice in Zen is to notice when you're leaking and when you're not leaking in your activity. And if you notice that, suddenly you begin, this is a kind of knowledge that your body has, suddenly you begin to negotiate better when you leak and when you don't leak. And eventually you'll understand it well enough to stop leaking.

[68:52]

And there's a kind of stability that comes with that and you don't feel depleted. And it's one of the ingredients of what the Buddhists call tranquility, that your body starts feeling good all the time. Then the next stage would be not only just when I'm speaking with somebody, I don't feel like I'm leaking. I also feel nourished by my speaking. Right now, when I'm speaking with you, I feel nourished by you. I don't feel I'm using my energy. In fact, I feel you're giving me things.

[70:05]

And actually, I trust that feeling to find out what to say to you. So it's a kind of feeling I can sense as I'm talking with you. And so this is another sense that you develop in practice, which is part of, again, your balanced diet. So this rain which is coming and helping the dry period we've had can also nourish you. Now when you leave this evening you might just see how What can your relationship to the rain be?

[71:18]

So that it nourishes you. Dogen has a poem which is as simple as black rain on the roof. And you've, I'm sure, had many times in which the rain has been nourishing for you. You know, you're inside maybe and you hear the rain. It's wonderful. You let your body remember those things. Or you let your body and your breath remember those things. Or you begin to feel the pace of this evening in the rain. How the cars feel a little different the way they're driving in the rain.

[72:22]

And all this is happening in your interior space. These cars are actually driving inside you. I mean, they're outside you, but everything you know about them is inside you. Now, what's one of the differences between just thinking they're outside and knowing, feeling how you're creating this perception inside you? one of the differences is that you're beginning to the more you can feel this interiorized space you're beginning to mature your continuum now we have to do many things to live this life And you have to mature yourself as psyche.

[73:41]

But in Buddhist practice, you also have to mature your continuum. Which means a kind of sense of almost tactile presence. which by experiencing things arising in that presence more and more, this presence or interiorized space gets larger and larger until I'm living in a kind of field of being, not just kind of mechanical space. It's almost like a liquid in this room. That's been created by us this evening in the last 30 or 40 minutes.

[74:46]

And it's absolutely unique. It doesn't exist anywhere else in the world. And it's completely dependent on this combination of people. And if there were two or three different people here, it'd be a little different. It'd be equally valuable, but it'd be a little different. And the more you and I can practice keeping a sense of identity and beingness on our breath... the more we can sense this field of being in which we swim and live and if I move my arm this way in this direction I have to be careful because I may be hitting you with this liquid being pushed this direction I'm just creating a picture, but it's sort of like this.

[75:54]

And I feel I can swim out into the room over to different of you. And I feel some of you are sort of hiding under a rock out there in the water and some of you are swimming forward. And you each have the specific positions of your conceptual physical body. But in the sense of your subtle body, you're occupying quite different kind of spaces each other. Yeah, it's quite great, you know. And this is more what's meant by bodhisattva practice.

[76:55]

You're not living in a physical sort of mechanical world anymore. You're living in a field of being that's arising all the time. And the first way to contact it is through your breath. and bringing your attention to your breath and allowing a mind to arise through your breath and beginning to sense and feel this and bringing a sense of completeness and wholeness to your activity and when you do things with a sense of being nourished while you're doing them You're also nourishing and maturing this continuum or presence of being. And you're not fighting with the day all the time. I mean, we build buildings where you don't know what the weather's like at any time of year.

[78:06]

And that's a kind of fighting with the day. And I think, anyway, when we fight with the day, we get older faster. And when you can allow, receive each day Live in the presence of each day. Live in the presence of each person, room, situation as being arises. And keep finding your rest and ease in it. I think you'll feel younger. Now, I don't usually make promises. But I think it's true. Anyway, I think that's enough. I feel we all took a sort of bath together.

[79:14]

Sort of a bath in emptiness. And this sense of concentration, And this energy and energy and concentration work together during the day. And this sense of knowledge, this knowledge of how the world exists impermanently. And knowledge that the world is in fact interior. It's out there, but what we know of it is interior. This knowledge is combined with faith. Or trust that somehow we exist. And so faith and this knowledge kind of work together. And energy and concentration work together.

[80:27]

And these work together with mindfulness in your breath. And these are the ingredients of your balanced spiritual and mental diet. And I'm saying all this so you can take good care of yourselves. And if you take good care of yourselves, you're taking good care of me. So thank you very much.

[80:54]

@Transcribed_UNK
@Text_v005
@Score_72.14