The Four Focuses of Mindfulness - Feeling Tone (part 2/4)

0:00 Okay, so this session should be able to stand on its own, but we are talking about four different things in four separate sessions. So we are now in session number two, and we are talking about the focuses of mindfulness. So the Buddha has taught us that there is four areas, four aspects that we can bring our awareness to that help us to settle, calm, purify, clarify the mind. Report an error in the passage at 0:00 Highlight the passage at 0:00

0:32 And those four are number one, embodied awareness that we talked about last time. Today we'll be talking about feeling tone, for a lack of a better word, but I'll explain that in more detail later. And then the week next time I come, we'll talk about state of the mind. And then the last time we will be talking about principles, principles of reality that we can investigate with a mind which has been calmed, which has been settled, which has some clarity to understand what is actually going on. Report an error in the passage at 0:32 Highlight the passage at 0:32

1:11 But what I would like to do today and start off today with is to read and comment some of the teachings that we actually have in the scriptures that describe quite nicely what those four focuses of mindfulness are all about. And especially they talk about those four focuses of mindfulness, what they are providing us with. So they give us a safe place. Report an error in the passage at 1:11 Highlight the passage at 1:11

1:36 They give us a sort of a sanctuary for the mind. They give us a refuge and they give us a resting place. That's something we so often don't actually have in the world. So it's very important to understand what it is and how we can gently guide the mind towards those things. And it's also important to see them like a good friend that we actually want to hang out with. And they are a resort, a right resort we call that. Report an error in the passage at 1:36 Highlight the passage at 1:36

2:07 It's like the word that is used in Pāli is actually literally a pasture, like a grazing place. So that's where we browse, where we go. And we have to understand that some places are good to go to and other places are not so good to go to. They're dangerous or they're just not so helpful, more harmful. Report an error in the passage at 2:07 Highlight the passage at 2:07

2:28 So those places as well give us inspiration. They give us wisdom. And they give us peace at the same time as well. So to just describe this a little bit. So the sutta, as it is called, is the monkey, it's called. So I'm just going to read it out and comment on it. It goes as follows. Monastics, practitioners, in the Himalayas, there are regions that are rugged and impossible. Report an error in the passage at 2:28 Highlight the passage at 2:28

2:57 In some such regions, neither monkeys nor humans can go. While in others monkeys can go, but no humans. There are also level, pleasant and delightful places where both monkeys and humans can go. There hunters lay snares of tar on the monkey trails to catch the monkeys. The monkeys who are not foolhardy and reckless see the tar and avoid it from far. Report an error in the passage at 2:57 Highlight the passage at 2:57

3:32 But a foolish and reckless monkey goes up to the tar and grabs it with a hand. He gets stuck there. Thinking to free his hand, he grabs it with his other hand. He gets stuck there. Thinking to free both hands, he grabs it with a foot. He gets stuck there. Thinking to free both hands and foot, he grabs it with his other foot. He gets stuck there. Report an error in the passage at 3:32 Highlight the passage at 3:32

4:00 And now you're thinking probably that's the end of it. But thinking to free both hands and feet, he grabs it with his snout. He gets stuck there. That's a really mighty stuck monkey there, isn't it? What happens now? And so the monkey, trapped at five points, just lies there screeching. He'd met with tragedy and disaster. And the hunter can do what he wants with him. Report an error in the passage at 4:00 Highlight the passage at 4:00

4:29 That's what happens when you roam out of your territory, out of your resort, into the domain of others. So, monastics, practitioners, don't roam out of your own territory into the domain of others. If you roam out of your own territory into the domain of others, Māra, which is like the personification of temptation in Buddhism, will find a vulnerability and get hold of you. Report an error in the passage at 4:29 Highlight the passage at 4:29

5:01 So, but, and what is not a monastic practitioner's own territory or resort, but the domain of others? It's the five kinds or strands of sensual stimulation. So, the strands, it's like... Like different things that come together and build a string. It's like the strands of a string. And so the Buddha explains what they are. Report an error in the passage at 5:01 Highlight the passage at 5:01

5:25 What five? Sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual and arousing. Same thing for sounds known by the ear, smells known by the nose, tastes known by the tongue and touches known by the body. Which are likeable, desirable, agreeable, pleasant, sensual and arousing. So when the Buddha talks about similes, the similes usually talk about things that come later. Report an error in the passage at 5:25 Highlight the passage at 5:25

5:59 So we talked about these five senses now that go out into the world, that get dragged out into the world. And those five senses are the five points of that monkey that got stuck before. Report an error in the passage at 5:59 Highlight the passage at 5:59

6:12 So, you should roam inside your own territory, your own resort, the domain of your fathers. If you roam outside of your territory, the domain of your fathers, Māra won't find a vulnerability or get hold of you. Now, the question is, how do we stay in our own business? That's one of those things that we also mention, you know, in psychology and in other things. Report an error in the passage at 6:12 Highlight the passage at 6:12

6:37 Sometimes we have to understand that some of the stuff is our business and some of it is not our business we were just talking before we started here that there might be some commentary going on in our minds or that we might be hearing stuff and when we get dragged out by these things now here we're talking about something that we like it but the other side of the coin is that we don't like it and then we get involved with it And then we get stuck with it. And then all the other senses get stuck and involved in it as well. And then we're basically losing it because we are kind of coming out of our own territory. Report an error in the passage at 6:37 Highlight the passage at 6:37

7:21 So, and what is a monastic practitioner's own territory, resort, the domain of the fathers? It's the four. focuses of mindfulness so that's why I have chosen this It's when a monastic or a practitioner abides aware of an aspect of the body, energized, knowing the purpose of what one is doing, and mindful, rid of wanting and craving, and also rid of displeasure and aversion for the world. Report an error in the passage at 7:21 Highlight the passage at 7:21

7:54 In technical terms, that means giving up the five hindrances for the people who are familiar with those. So that is the safe place. That is our own business. And that's what I tried to describe last time. If we can get in touch with the immediacy of what is happening within our own bodies, then we can come back into our own territory, into our own world where we have... Report an error in the passage at 7:54 Highlight the passage at 7:54

8:20 A little bit more control, we don't have complete control over what's happening there, but a little bit more control, or quite a bit more control actually, about all these things that are happening out in the world. The birds that we can't stop, the soccer sound that maybe is going to start soon outside that we can't stop, but how we react, and the inner chatter, and the inner commentary, there we have a little bit of agency about it. Report an error in the passage at 8:20 Highlight the passage at 8:20

8:49 And then that applies to all the others as well. They abide aware of aspects of feelings or experiences of the mind states and of principles. And then the important thing is here, always when we practice this, then we have to make sure that we are energized. So sometimes it makes sense, as I explained last time, that we maybe do a bit of walking meditation if we're a little bit sleepy and we're not quite ready or we're really restless, so that we can get some nice energy going. Report an error in the passage at 8:49 Highlight the passage at 8:49

9:23 And then with that energetic mind who is interested, we can direct the attention to those different focuses that we are talking about. Knowing the purpose of what one is doing. That is important as well, and we will be talking about that a little bit more today. So when things arise in our mind, when we have experiences, and when we react to those experiences, we have to ask ourselves, what is our motivation? Report an error in the passage at 9:23 Highlight the passage at 9:23

9:53 Is it the right motivation to what we are trying to achieve here? And if not, can we shift it somehow from a negative aspect to a more positive aspect? And then we also have this beautiful thing of mindfulness or of kindfulness, as Ajahn Brahm calls it, of a kind attention and awareness and acceptance of whatever is going on. Report an error in the passage at 9:53 Highlight the passage at 9:53

10:16 So that is practiced and we get rid of wanting or craving. of this pleasure and aversion towards the world towards the things that are happening outside with our five senses and that brings us into our own territory into the domain of our fathers and that gives us some safety that gives us some happiness something to rest our mind upon. Report an error in the passage at 10:16 Highlight the passage at 10:16

10:45 So what we looked at last time is the physical aspects that we can focus on and that's the embodied awareness or presence. So coming back to a very simple sensation. Report an error in the passage at 10:45 Highlight the passage at 10:45

11:11 the actual experience of how it feels, the granularity, I wanted to say, maybe it's a difficult word, but just the kind of like... How does it feel viscerally? What does it do within us? And what kind of reaction do we get in our bodies from it? And that will help us so we don't get carried away by thoughts, by emotions, by fears, by fantasies, by dreams, by distractions. Report an error in the passage at 11:11 Highlight the passage at 11:11

11:44 But we have to keep bringing the mind back to that. And we have to kind of get used to that object and be able to bring some energy and some pleasure up as well. So that's one thing when I was looking for something to show you later, which is a loony cartoon. I found another one, which I often use in retreats. I don't know how well you can see it here. It's outside the window. Report an error in the passage at 11:44 Highlight the passage at 11:44

12:14 There is a sunrise happening. And there is two people inside the building watching the exact same sunrise but on a TV screen. So now that's what we have to make sure that we are actually watching what is going on in the present moment right now and how it actually feels and connect to the reality of it. Report an error in the passage at 12:14 Highlight the passage at 12:14

12:41 So once we start to commentate, once we start to... extrapolate once we start to worry about it once we start to think about it we are not connected to the actual experience anymore so that's kind of like a little reminder and for the youtube upload i can probably put put the picture there they're not going to sue me or anything because it's for educational purposes and we're not making any gains out of this so that's just what we talked about last time but now Let's look at... No, sorry, I have one more quote from another sutta here. So, as one meditates like this, diligent, keen and resolute, memories and thoughts, intentions tied to the domestic life are given up. Report an error in the passage at 12:41 Highlight the passage at 12:41

13:32 One's mind becomes stilled internally, it settles, it unifies and becomes collected. And that's what meditation is all about. That's how a monastic practitioner develops mindfulness of the body. So we don't get lost in those things that we do in day-to-day life. Okay, now let's focus on the topic for today. So now we will look at the thing which is called Vedanā. And that is the quality of our experience. Report an error in the passage at 13:32 Highlight the passage at 13:32

14:04 So how something feels. How it affects us positively or negatively inside in our own hearts. Now, sometimes they use the word feeling, but the problem is that doesn't capture it so nicely. So it's actually, again, we have to make sure that we don't get carried away by the emotions, but that we just understand is the feeling either of three things. Report an error in the passage at 14:04 Highlight the passage at 14:04

14:35 Is it a pleasurable feeling? Is it an unpleasurable feeling? What is the right word? Hang on. Pleasant, unpleasant, yes, pleasant, unpleasant or neutral. So that's the kind of task of this exercise, of this exploration when we start to bring the mind to our experience, to whatever is coming into our... Report an error in the passage at 14:35 Highlight the passage at 14:35

15:04 Well, in our field of experience, let's call it that. So whatever comes in through the sense doors that we talked about before as well, the seeing, the hearing, the tasting, the touching, the smelling, but also here the cognizing. So in Buddhism we talk about six senses. And the cognizing includes the thinking, the planning, the fantasizing about... Report an error in the passage at 15:04 Highlight the passage at 15:04

15:31 The experiences emotionally what's going on in our hearts. So we will feel in a certain way. And then we will feel in either of these three ways. So that's kind of the feeling tone. Now the crucial thing is once we feel that how reactive are we? What happens with our kind of mental state with our mind? Does it get heavy? Report an error in the passage at 15:31 Highlight the passage at 15:31

16:01 Does it get pulled out? Does it get interested? Does it get unsettled? All these kind of things. So the question is how we actually attend to all these experiences that are coming in. That's probably also related to the questions that I got. And then we have to understand that these reactions that we have, they are patterns of habits that have been... Report an error in the passage at 16:01 Highlight the passage at 16:01

16:28 conditioned into us from the past. So that's something that just happens quite naturally on autopilot, they sometimes call it. And when we have enough mindfulness and when we start to understand what is going on, then we can shift these kind of things. And then we can understand, is this really the motivation or the purpose of what I'm trying to achieve here? Or is this actually... Report an error in the passage at 16:28 Highlight the passage at 16:28

16:52 doing the opposite and making me you know more more anxious or more restless or more angry that i don't actually wish to achieve so feelings they drive us they motivate us and they can help us but they can also harm us so it depends usually in our normal day-to-day life we are two things when experiences arise we are either pleasure seekers And we want something, we want more of it, and we want to hold on to it. Or we are pain avoiders. We want less of that, we want to run away. Report an error in the passage at 16:52 Highlight the passage at 16:52

17:33 We want to distract ourselves, we want to numb ourselves out from these things that are unpleasant. So that's the kind of normal mechanism that happens. But with meditation we can start to understand that that is happening. So when we are sitting quietly and we're hearing things or we're feeling things in our body, then we can start to understand when these experiences arise, what kind of experience is arising and how we are reacting to these things. Report an error in the passage at 17:33 Highlight the passage at 17:33

18:00 But one of the important things is how do we actually deal with whatever arises. Report an error in the passage at 18:00 Highlight the passage at 18:00

18:10 Let me see. This time I wrote quite a few things down because I wanted to make sure I get it right. Oh yes, sure. So we have these two kind of categories that we are in. Either we want... We long, we are very driven, or we resist. We have like pressure, an internal pressure, an internal irritation, fear, or a struggle. Report an error in the passage at 18:10 Highlight the passage at 18:10

18:39 So that's the kind of general responses. But now one that happens which is the most difficult. So I've talked about the pleasant feelings. And the unpleasant feelings, but the neutral ones are the most difficult ones to actually be aware of. So usually what happens when something is neutral, as I think explained last time, we are bored. Report an error in the passage at 18:39 Highlight the passage at 18:39

19:01 Nothing much exciting happening, nothing much kind of which drive us into anger or irritations, or we're just kind of like... And we are deluded about what is actually going on. And that already can kind of border into unpleasantness. So we fall asleep, literally. Report an error in the passage at 19:01 Highlight the passage at 19:01

19:20 Or figuratively, we kind of switch off and we want to do stuff. We want to get involved. We want to be in control. We want to create. We want to be. We want to experience. So that's the most difficult one to be aware and to understand. So, but now what is the way out of all this? And that is non-reactivity. Just being present. Report an error in the passage at 19:20 Highlight the passage at 19:20

19:48 Understanding what's going on and just pulling back for a little minute without getting involved and getting kind of like pulled into old habit patterns that we already have. So I sometimes call that being responsible. So we are in our own domain as I explained before and responsibility to me means the ability Report an error in the passage at 19:48 Highlight the passage at 19:48

20:18 To respond. So we make sure we don't react blindly to what is happening, but we actually respond in a way that we feel is appropriate, that we feel is kind, that we feel is helpful in that situation. But for that, we need some wisdom, we need to be calm, and we need to be skillful. And that's what we can learn through calming the mind down through meditation. Report an error in the passage at 20:18 Highlight the passage at 20:18

20:45 Because then, Understanding can arise, then clarity can arise, contentment and stillness as well. So that way we learn that we can actually be at ease, that we can be at peace, even if there is things that are creating longing in us or there are things that are creating kind of negativity or resistance in us. Report an error in the passage at 20:45 Highlight the passage at 20:45

21:13 If we just step and wait for a little while, we will realize that these things will die down eventually if we don't feed them. But that does need a bit of patience and a little bit of understanding. But let's go into a couple of stories to explain to you how that works in day-to-day life. So it's quite a while ago now, but when I used to go to monasteries, I went to a Thich Nhat Hanh place as well. Report an error in the passage at 21:13 Highlight the passage at 21:13

21:44 That's the monasteries that are connected to the plum village. And they had a thing which they called the mindfulness bell. Some of you might be familiar with this from reading the books or whatever. So they would ring a bell during whatever activities you would be doing. You know, we would be doing chores. Or the one that was most kind of clear to me is when we were eating. Report an error in the passage at 21:44 Highlight the passage at 21:44

22:09 So they had the bell. And we have our bell here. You wouldn't know when it would happen, but they would ring the bell. And when they rang the bell, the exercise was to stop what you were doing. So it reminds me of that game, I don't know what it's called in English, where you have to, the kid is facing the wall and the others can walk closer, but then when the kid turns around, they have to freeze. Report an error in the passage at 22:09 Highlight the passage at 22:09

22:35 And if they don't freeze, what is that called? Is it freeze? Okay, something like that. So that's basically what happens with that bell. And then I started to become aware what's actually going on. If you have your mouth full of food and you have to stop and freeze in the moment where you're doing that, it starts to become very uncomfortable actually. Report an error in the passage at 22:35 Highlight the passage at 22:35

23:03 And you think, okay, can I breathe? Then you breathe. Yeah, okay, I can breathe. Fine. It's just in your mouth. But you realize how much drivenness there is. You want to taste. You want to eat. You want to hurry. You want to... And that's the understanding of what is actually going on there. It's this wanting to have some pleasure or wanting to get stuff over. Report an error in the passage at 23:03 Highlight the passage at 23:03

23:27 And that's understanding the feeling tone of what is actually going on in that moment. But you have to stop. You have to slow down. You have to understand. And then as you do that exercise and as you get used to it over time, you can do it more easily. And you realize, oh, there is this unpleasant feeling. That's actually okay. I can just relax with a full mask into that kind of position without swallowing and just be with that for however long it takes, those 30 seconds. Report an error in the passage at 23:27 Highlight the passage at 23:27

24:01 And that's what we're learning in meditation. We are sitting there and a pain comes up, an ache comes up. And then we get this feeling tone of like, I want to get rid of this, or I don't like this, or something pleasurable arises. And we're like, I want more, I want more. And we don't realize how that messes up everything. How that actually goes against the purpose of what we are trying to do. Report an error in the passage at 24:01 Highlight the passage at 24:01

24:27 We are driven by our emotions. Actually driven by our emotions in a way which is not helpful, which is not skillful, which is not great. So that's what we can learn. So it's a lot of learning that can happen here as well. So that was the first kind of exercise. Then the other one that I wanted to mention because Bob also mentioned that it has cooled down and it definitely has cooled down. Report an error in the passage at 24:27 Highlight the passage at 24:27

24:55 And in my room... I had just my normal kind of dooner and so it was starting to get a bit cool at night. So how do you deal with something that is unpleasant? Not unpleasant to the degree that it's going to kill you or it's going to make you sick or whatever, but it's a kind of unpleasantness. So you're lying in bed and you're kind of curling up a little bit more. Report an error in the passage at 24:55 Highlight the passage at 24:55

25:20 and then the next night you kind of put on some more clothes or whatever and then the third night i would actually get another dooner or i have a double dooner now for winter because i kind of changed so but the point is it doesn't mean that we have to torture ourselves and not be kind to ourselves but if some of those things are Please don't just react compulsively. Don't just react. Report an error in the passage at 25:20 Highlight the passage at 25:20

25:49 In the normal way that you would react, start to understand what is going on. Okay, there is some unpleasantness. Can I relax into this unpleasantness? Can I just be with this unpleasantness? Can I accept this unpleasantness? Can I have patient acceptance? Or sometimes they also call it patient endurance. Report an error in the passage at 25:49 Highlight the passage at 25:49

26:11 Sometimes we are not able to get out of something. If we can do something, please do something. But we will get sick later down the track. And if we get sick, that's one of the other teachings that I have written down. The Buddha always said, even if you're sick, if your body is sick, is ailing, your mind doesn't need to be sick. Report an error in the passage at 26:11 Highlight the passage at 26:11

26:33 Your mind doesn't need to be ailing. And that's what we can learn out of this. It's not so easy. It's a bit more refined than what we talked about before. But it is very, very important. And so what we do, now let's take it to a positive experience. So food is something pleasurable. And as monastics, we reflect on food when we take our food. Report an error in the passage at 26:33 Highlight the passage at 26:33

27:00 And let me just read out what we reflect upon here. Wisely reflecting, one partakes of alms food. So for us, it's important because all the food is donated and given to us. We reflect on it. This is given by someone out of faith. But it's given not for entertainment, not for intoxication, not for the sake of beautification, not for becoming attractive, but just for the support and sustenance of this body, for keeping it free of harm and for supporting the monastic life. Report an error in the passage at 27:00 Highlight the passage at 27:00

27:34 So that might be a little bit difficult for some of you, but if we reflect on this, we have certain needs and it's important to meet those needs. Report an error in the passage at 27:34 Highlight the passage at 27:34

27:46 But do we have to meet all our wants? That was the sutta I read out before. If we go after all of our wants without thinking about it, just because we like it, we are starting to get out into another's domain. It's not our own domain anymore. And then it can very easily happen that those things on the outside start to influence us in a way. Report an error in the passage at 27:46 Highlight the passage at 27:46

28:10 We get intoxicated. We might also get addicted. And then we thought initially that we are the master of those good feelings and we can control them. But if we're not careful, what actually happens is the other way around. They start to control us. So simplicity. But what I wanted to read out especially is thus I terminate old feelings without arousing new feelings. Report an error in the passage at 28:10 Highlight the passage at 28:10

28:39 And I will be healthy. So, what is the old feeling? The old feeling is hunger. So, we have to eat. We are hungry for a reason. Yes. So, we alleviate the hunger. We eat because the body needs the sustenance. But if we are greedy and it's more than what we need, then we are arousing new feelings. And that's something which, in Buddhism at least, and you can try that out for yourself in your day-to-day life, it robs you of your peace. Report an error in the passage at 28:39 Highlight the passage at 28:39

29:18 And that's basically where I wanted to bring in the other loony cartoon, and that's the first one, but the other one I just found, and that's this one here, with a man looking at his device, or a person looking at its device, and the device is saying, I am not your device, you are... And that's what I was trying to describe. That doesn't just apply to these devices. That does apply to pleasurable feelings if we are not careful. Report an error in the passage at 29:18 Highlight the passage at 29:18

29:52 We get caught up, we get stuck like that little monkey in the beginning there. And then our wants and our kind of emotions start to play with us in a way that is not... And so that is the kind of benefit of practicing in this way. So when we experience pleasurable feelings, there is nothing wrong with having them, that's part of life. But the same way there's nothing wrong with the unpleasurable feelings, because that's part of life as well. Report an error in the passage at 29:52 Highlight the passage at 29:52

30:29 So we make sure we don't get carried away, overexcited, intoxicated, obsessed, or... Possessed by them. That is the aim of the game. And then if we take that really, really deeply, I just want to mention it here. I know maybe that's quite far out of reach for a lot of us. But when we learn to understand the pleasurable feelings and the unpleasurable feelings without attachment, then... Report an error in the passage at 30:29 Highlight the passage at 30:29

31:04 There is a really nice summary of what that leads to a wise and learned person isn't affected by feelings of pleasure and pain. This is the great difference in skill between the wise and the ordinary. Desirable things do not disturb their mind. Because they start to understand that greed, wanting things, the drivenness I was describing with my food in my mouth is actually something uncomfortable. Report an error in the passage at 31:04 Highlight the passage at 31:04

31:37 It actually disturbs the peace of our own hearts. Or nor are they repelled by the undesirable and disturbed by the undesirable. Both favoring and opposing are cleared and ended. They are No more. Okay, I think that's enough for tonight. So you might now be feeling, okay, so if I don't have any of these feelings, what is left? Report an error in the passage at 31:37 Highlight the passage at 31:37

32:10 And that's what we are actually starting to learn to experience in meditation. That is peace. That is stillness. That is calm. That is settledness. That is contentment. And these things are unfortunately not appreciated enough. They are very, very, very powerful, happy feelings. But they are very quiet. And because we don't know them and we're not used to them, then we don't appreciate the pleasure they hold. Report an error in the passage at 32:10 Highlight the passage at 32:10

32:45 Okay, anyway, so I hope that... Clarifies a little bit. I understand these four areas are actually quite complex, but maybe in your day-to-day life, see if you can just look out when something is going on. What kind of feeling tone is going on here? What am I experiencing? What is the, what is the, what did I call it? Report an error in the passage at 32:45 Highlight the passage at 32:45

33:15 I had a good word. There's something of the experience. Can't think of it now. Anyway, the quality of your experience, yes. Is it something which is pleasurable? Is it something which is not pleasurable? Or is it something which is neutral? But the second most important question after that is, what is my reaction to this? Report an error in the passage at 33:15 Highlight the passage at 33:15

33:45 How do I relate to this? And is that a healthy, a helpful way of relating to this? Okay, let's meditate together for the remaining time. So please sit comfortably and Report an error in the passage at 33:45 Highlight the passage at 33:45

34:09 let's see if we can also apply that to our meditation a little bit tonight so we get an experiential understanding of what is going on. So I invite you to close your eyes and Report an error in the passage at 34:09 Highlight the passage at 34:09

34:34 to settle into a comfortable But also wakeful posture. So it does help to have your back upright. So Report an error in the passage at 34:34 Highlight the passage at 34:34

34:52 if you're sitting on the floor, it's maybe good to support your hips a little bit so they are comfortable and that they find a nice balance, a nice uplift to be straight but not rigid. Report an error in the passage at 34:52 Highlight the passage at 34:52

35:14 If you're sitting on a chair, I invite you to Have your feet planted on the ground so you feel grounded. And then same here, you support your lower back, you support your hips in such a way that you are straight, alert, upright, in a relaxed way however. Report an error in the passage at 35:14 Highlight the passage at 35:14

35:43 But you're not kind of leaning into your chair too much with the whole back. That might be a bit too relaxed. And Report an error in the passage at 35:43 Highlight the passage at 35:43

35:57 then you can settle in to this posture of your body and Report an error in the passage at 35:57 Highlight the passage at 35:57

36:08 feel into your body, know your body on Report an error in the passage at 36:08 Highlight the passage at 36:08

36:16 an experiential level. What's going on in your body right now? And Report an error in the passage at 36:16 Highlight the passage at 36:16

36:27 then making sure that we are not just aware, but that we're also kind, that we're supportive, that Report an error in the passage at 36:27 Highlight the passage at 36:27

36:43 we don't boast. the body around, but that we are like a good friend. Report an error in the passage at 36:43 Highlight the passage at 36:43

36:54 or wants to hang out with the body but makes sure at the same time that it feels at ease. Report an error in the passage at 36:54 Highlight the passage at 36:54

37:07 And then as Report an error in the passage at 37:07 Highlight the passage at 37:07

37:29 we scan through the body today, you can have in the back of your mind the understanding of The experience that arises when you bring your awareness to that point in your body, and it might be neutral, nothing much going there, on there. It might be pleasurable, or it might be unpleasurable. And Report an error in the passage at 37:29 Highlight the passage at 37:29

38:05 then see if you can be okay with that, without falling into an old habit pattern of liking, of longing. Or of resisting, being irritated, Report an error in the passage at 38:05 Highlight the passage at 38:05

38:27 feeling some unease. If it's pleasurable, that's fine. If it's unpleasurable, that's fine too. If there is nothing going on, fine. Report an error in the passage at 38:27 Highlight the passage at 38:27

38:48 Let's make sure that we just feel, just understand what is there without adding anything on top of it. Report an error in the passage at 38:48 Highlight the passage at 38:48

39:00 Without making it worse, wishing it away. Trying to prolong it, trying to run away, or Report an error in the passage at 39:00 Highlight the passage at 39:00

39:13 kind of not knowing what's going on, because not much is going on. Report an error in the passage at 39:13 Highlight the passage at 39:13

39:21 Just rest with your body, Report an error in the passage at 39:21 Highlight the passage at 39:21

39:33 allowing your awareness to settle onto your feet, Report an error in the passage at 39:33 Highlight the passage at 39:33

39:40 connecting to them, feeling them, understanding them. Report an error in the passage at 39:40 Highlight the passage at 39:40

39:50 What's going on down there? Not thinking about it, but feeling it. Is it warm? Is it cold? Is it hard? Is it soft? Is it heavy? Is it light? Report an error in the passage at 39:50 Highlight the passage at 39:50

40:12 Is it pleasant? Is it unpleasant? Or neutral? Report an error in the passage at 40:12 Highlight the passage at 40:12

40:20 Simply knowing, without getting carried away, a Report an error in the passage at 40:20 Highlight the passage at 40:20

40:31 kind non-reactivity. And Report an error in the passage at 40:31 Highlight the passage at 40:31

40:45 that will allow that part of the body to just be. Report an error in the passage at 40:45 Highlight the passage at 40:45

40:54 Hopefully feeling at ease, at peace, and relaxing a little. And Report an error in the passage at 40:54 Highlight the passage at 40:54

41:05 you can feel your ankles. Report an error in the passage at 41:05 Highlight the passage at 41:05

41:09 Same here. Understand, be Report an error in the passage at 41:09 Highlight the passage at 41:09

41:18 aware, accept, Report an error in the passage at 41:18 Highlight the passage at 41:18

41:25 let go, and move on. We can go to the calves, to the shins, connecting, Report an error in the passage at 41:25 Highlight the passage at 41:25

41:41 stopping, understanding. If there is some restlessness down here in our legs, they want to move, want to do, or they want to run away from some pain, it's okay. Report an error in the passage at 41:41 Highlight the passage at 41:41

42:03 No worries. Report an error in the passage at 42:03 Highlight the passage at 42:03

42:17 And when we just watch, when we just understand, when we care, then things can settle. Report an error in the passage at 42:17 Highlight the passage at 42:17

42:37 And then we can let them go. Do their thing. We can move to our knees, understand what's going on in the knees, wiggle them a little bit if they need that, which is fine. Report an error in the passage at 42:37 Highlight the passage at 42:37

43:02 But then we let them rest. Report an error in the passage at 43:02 Highlight the passage at 43:02

43:08 And we rest as well. Report an error in the passage at 43:08 Highlight the passage at 43:08

43:13 That's How peace is established. Report an error in the passage at 43:13 Highlight the passage at 43:13

43:21 Being okay. Being at ease. Contented. And Report an error in the passage at 43:21 Highlight the passage at 43:21

43:34 we can move to our thighs. And as soon as I mentioned the word, they just relax. They just let go. Whenever you connect to something with kindness, with awareness, with care, then any tension, any unnecessary tension that we add on, can ease, can Release. And Report an error in the passage at 43:34 Highlight the passage at 43:34

44:14 then there might even be some pleasantness arise. But now we don't want to hold on to that either. Or tense around that because we don't want to lose it. We just let it be. Report an error in the passage at 44:14 Highlight the passage at 44:14

44:33 We let it rest. If there's some pain, we let the pain do its pain thing. Report an error in the passage at 44:33 Highlight the passage at 44:33

44:46 Not applying any more pressure. Report an error in the passage at 44:46 Highlight the passage at 44:46

44:54 Giving it room. Accepting it. Caring for it. Report an error in the passage at 44:54 Highlight the passage at 44:54

45:05 And then we can move to our hips, settle Report an error in the passage at 45:05 Highlight the passage at 45:05

45:12 in to our hips, onto the cushion, onto the chair, Report an error in the passage at 45:12 Highlight the passage at 45:12

45:23 releasing any drivenness that might be present of wanting things to go this way or that way, Report an error in the passage at 45:23 Highlight the passage at 45:23

45:38 lasting shorter or lasting longer. It's like a sunset. We can't really do much about it. Our job is to sit and to watch. Report an error in the passage at 45:38 Highlight the passage at 45:38

45:57 To feel, to see the sunset. To feel, to see the sensations in this area of your body. Report an error in the passage at 45:57 Highlight the passage at 45:57

46:11 The experiences that arise in your mind connected to this part of your body. Report an error in the passage at 46:11 Highlight the passage at 46:11

46:23 And just letting it be. Report an error in the passage at 46:23 Highlight the passage at 46:23

46:31 Letting it go. Letting it settle. And Report an error in the passage at 46:31 Highlight the passage at 46:31

46:39 we can move to our lower back, to our belly. To the whole digestive tract, Report an error in the passage at 46:39 Highlight the passage at 46:39

46:53 we might be feeling pleasantly full, we might feel some discomfort in this area, we might also feel nothing much going on, but Report an error in the passage at 46:53 Highlight the passage at 46:53

47:11 we just stay for a little while, looking at this area with kindly eyes, with non-reactivity, with Report an error in the passage at 47:11 Highlight the passage at 47:11

47:30 non-involvement. Report an error in the passage at 47:30 Highlight the passage at 47:30

47:40 And that will calm and settle things to Report an error in the passage at 47:40 Highlight the passage at 47:40

47:50 the extent that is possible. It doesn't have to be perfect. We do what we can and then we let go. We understand as it is, it's good enough. And Report an error in the passage at 47:50 Highlight the passage at 47:50

48:15 then we can move upwards towards the middle of our back, Report an error in the passage at 48:15 Highlight the passage at 48:15

48:24 the lower chest, Report an error in the passage at 48:24 Highlight the passage at 48:24

48:30 into the ribcage, into the spine, Report an error in the passage at 48:30 Highlight the passage at 48:30

48:40 connecting. Report an error in the passage at 48:40 Highlight the passage at 48:40

48:44 Feeling, understanding. And Report an error in the passage at 48:44 Highlight the passage at 48:44

48:55 then if some old habit patterns arise, let us just not play game, play ball. Don't get involved. Just stay with what is happening right now in that area of your body. Report an error in the passage at 48:55 Highlight the passage at 48:55

49:16 Going with the flow, not with the commentary, not with the emotion, the feeling that might arise of liking or not liking. Boredom, confusion, just Report an error in the passage at 49:16 Highlight the passage at 49:16

49:38 be and let be. Maybe Report an error in the passage at 49:38 Highlight the passage at 49:38

49:49 with a couple of deep breaths, moving up to your shoulders, allowing Report an error in the passage at 49:49 Highlight the passage at 49:49

50:00 your shoulders to open up, the chest to open up, Report an error in the passage at 50:00 Highlight the passage at 50:00

50:09 the air to flow in and out freely, bringing energy and clarity to that part of the body, and Report an error in the passage at 50:09 Highlight the passage at 50:09

50:36 then letting it be. Letting it go, letting it rest, and moving on to your arms, left and right, from the shoulders towards the elbows, feeling the bone, feeling the muscle, feeling the skin, Report an error in the passage at 50:36 Highlight the passage at 50:36

51:14 feeling what's going on with patience, with non-reactivity, and Report an error in the passage at 51:14 Highlight the passage at 51:14

51:35 then moving over the elbows. Into the lower arms, maybe Report an error in the passage at 51:35 Highlight the passage at 51:35

51:46 it's easier now to connect to them, to feel the whole part of the body from the elbow, on the left and the right, all the way to the wrists, Report an error in the passage at 51:46 Highlight the passage at 51:46

52:04 feeling the energy which is there. Report an error in the passage at 52:04 Highlight the passage at 52:04

52:11 How does it feel? Is it pleasant? Is it unpleasant? Is it neutral? Report an error in the passage at 52:11 Highlight the passage at 52:11

52:29 What's your response in the mind? Can you kindly accept whatever is there and Report an error in the passage at 52:29 Highlight the passage at 52:29

52:45 feel the peace that arises when you manage to do that? And Report an error in the passage at 52:45 Highlight the passage at 52:45

52:55 then moving into your hands, into Report an error in the passage at 52:55 Highlight the passage at 52:55

53:02 the palms, into the fingers, into the backs. Report an error in the passage at 53:02 Highlight the passage at 53:02

53:14 What do you feel here? Report an error in the passage at 53:14 Highlight the passage at 53:14

53:20 Is it just a blob of energy? Can you distinguish the different hands or not? It doesn't matter. We just watch, we just understand. Is Report an error in the passage at 53:20 Highlight the passage at 53:20

53:42 it warm? Is it tingling? Is it pleasant? Is it unpleasant? And Report an error in the passage at 53:42 Highlight the passage at 53:42

53:54 then see if you can just let it be as it is. And Report an error in the passage at 53:54 Highlight the passage at 53:54

54:14 then letting that area go, going up to our necks, connecting Report an error in the passage at 54:14 Highlight the passage at 54:14

54:26 to our necks, maybe stretching them slightly, going Report an error in the passage at 54:26 Highlight the passage at 54:26

54:39 up to our heads, feeling Report an error in the passage at 54:39 Highlight the passage at 54:39

54:45 the back. Report an error in the passage at 54:45 Highlight the passage at 54:45

54:48 Feeling the sides, feeling the top. Anything Report an error in the passage at 54:48 Highlight the passage at 54:48

54:59 going on here? Can Report an error in the passage at 54:59 Highlight the passage at 54:59

55:09 we stay and Report an error in the passage at 55:09 Highlight the passage at 55:09

55:14 be interested and open even if nothing is going on? Can Report an error in the passage at 55:14 Highlight the passage at 55:14

55:26 we stay and not get pulled in if it feels comfortable? Can we stay and not run away if it feels uncomfortable? And Report an error in the passage at 55:26 Highlight the passage at 55:26

55:47 then let's move to our faces, to the forehead, to the brows. Report an error in the passage at 55:47 Highlight the passage at 55:47

56:00 To the eyes, to the nose, to the cheeks, to the mouth, to the chin, to the temples, to the ears, Report an error in the passage at 56:00 Highlight the passage at 56:00

56:29 allowing our mind to be with our face, with non-reactivity, with ease and peace, with Report an error in the passage at 56:29 Highlight the passage at 56:29

56:50 contentment. And Report an error in the passage at 56:50 Highlight the passage at 56:50

· · · silence, 1 minute

57:23 then as we practice in this way, we're able to let the body And as Report an error in the passage at 57:23 Highlight the passage at 57:23

57:37 we are doing that, we can allow a little smile to form on our lips, the smile of understanding, the smile of wisdom, the smile of contentment, ease and peace. Report an error in the passage at 57:37 Highlight the passage at 57:37

58:27 And as we are at the end of this meditation, please don't rush out of it yet, but take stock for a little while. How Report an error in the passage at 58:27 Highlight the passage at 58:27

58:42 does it feel inside? What is the effect of this practice of being non-reactive and kind to your body, to Report an error in the passage at 58:42 Highlight the passage at 58:42

58:59 your thoughts, emotions and feelings, and to... What is behind all of this to your mind? How does the mind feel? Is it peaceful? Is it open? Is it bright? Is Report an error in the passage at 58:59 Highlight the passage at 58:59

59:25 it narrow? Is it tense? Is it restless? That Report an error in the passage at 59:25 Highlight the passage at 59:25

59:35 will indicate to us how the practice is going and where we can learn to Report an error in the passage at 59:35 Highlight the passage at 59:35

59:49 develop these beautiful feelings. They are not connected to our five senses and the liking or the not liking out in the world. They are internal, are Report an error in the passage at 59:49 Highlight the passage at 59:49

1:00:19 of the mind, and Report an error in the passage at 1:00:19 Highlight the passage at 1:00:19

1:00:28 they are safe and Report an error in the passage at 1:00:28 Highlight the passage at 1:00:28

1:00:34 recommended by the Buddha. Peace, stillness, contentment, ease. Then Report an error in the passage at 1:00:34 Highlight the passage at 1:00:34

1:00:58 you can listen to the bell as we slowly come out back into our bodies, back Report an error in the passage at 1:00:58 Highlight the passage at 1:00:58

1:01:19 to our senses, and Report an error in the passage at 1:01:19 Highlight the passage at 1:01:19

1:01:36 back to this room and to the world. Okay. Report an error in the passage at 1:01:36 Highlight the passage at 1:01:36

1:01:51 It Report an error in the passage at 1:01:51 Highlight the passage at 1:01:51

1:01:54 is actually quite a powerful tool, this one. It's not so easy, but When we start to understand the reactivities that are going on in our minds, in our hearts, and we learn to stay grounded, stay peaceful, stay balanced within, then those trials and tribulations out into the world that would usually irritate us, make us angry, make us resentful, make us driven Long for things. Possessive and being possessed by things. They don't have the same power over us. Report an error in the passage at 1:01:54 Highlight the passage at 1:01:54

1:02:48 Okay, that's what I have to offer for tonight. Unless there is any questions? All right, yes, please. When you mentioned quality, to look at the quality of it, Yes. Doesn't that suggest that we should then start to rate it? No, no, no, no, no. It's just an understanding what we are dealing with. Because once we are starting to rate it, we're already caught up in it. Yeah. We've already put our hand on the tire and we're being dragged out. Report an error in the passage at 1:02:48 Highlight the passage at 1:02:48

1:03:27 Yeah. So we just know. And once we start to know, start to know Which feeling tone we are dealing with. Then we can have an understanding of how that kind of operates. And what usually arises with it. And to distance ourselves from it. And just be patient and accepting. But that means different things. Report an error in the passage at 1:03:27 Highlight the passage at 1:03:27

1:03:59 If something is pleasurable, it pulls you in a different way than if something is unpleasant. Unpleasant. So that... Kind of reaction pattern that is happening within has a different nature. So it's like you understand what the nature of the beast is so you can learn to tame it. Because you tame different beasts with different techniques or with different ways of relating. Report an error in the passage at 1:03:59 Highlight the passage at 1:03:59

1:04:28 So it's the simple understanding of who is the person that I'm talking to, who is the person I'm dealing with. And that's how you go into the situation to interact with that person. So you get a general understanding. Okay, I'm dealing with my boss. I'm dealing with my child. I'm dealing with a dog. Depending what the object is you are relating to, you relate in a different way. Report an error in the passage at 1:04:28 Highlight the passage at 1:04:28

1:04:57 But you don't judge. You don't say a dog is better than a child, is better than a boss, is better than a whatever. It's just different. It's a different animal. Well, yeah, humans are animals too, aren't they? And then we relate to things as well, you know, we relate to things out in the world. So then it's not even an animal or an animate object, but it still creates the same reactivity in our own hearts, in our own minds. Report an error in the passage at 1:04:57 Highlight the passage at 1:04:57

1:05:28 So we just try to understand which reactivity pattern are we dealing with and which... Defilement in Buddhist terms are we dealing with? Are we dealing with greed? Are we dealing with aversion? Or are we dealing with delusion? Report an error in the passage at 1:05:28 Highlight the passage at 1:05:28

1:05:48 And then they will have a different response. But it's obviously not that easy because those things are often intertwined. And delusion is usually always in the background there somewhere. So in Buddhism it's always you have delusion and out of delusion. Greed and anger or resisting grows out of. But yeah, it's like, I don't know, you want to make sure that you can make an informed, kind, good decision. Report an error in the passage at 1:05:48 Highlight the passage at 1:05:48

1:06:24 So it's like when I was working on our building and I had to do something underneath the bricks and get some things out and I didn't really see what's there and I got stung. Report an error in the passage at 1:06:24 Highlight the passage at 1:06:24

1:06:39 So I wanted to find out what did I get stung by, first of all, to understand, you know, how do I react to this. But now the important thing is that you don't get carried away with fears and with whatever, with the sensations that are going on in your body, and that you get the information of what you're dealing with, and it was a scorpion, and it was a small scorpion. Report an error in the passage at 1:06:39 Highlight the passage at 1:06:39

1:07:04 So that is a different response to, say, a bull ant or even a redback spider or whatever. But if you're engrossed in what is happening, then you can't actually see it clearly. Report an error in the passage at 1:07:04 Highlight the passage at 1:07:04

1:07:20 And there is some discrimination which is happening, but it's a discrimination on the level of wisdom. And not a discrimination in the sense of this is good or this is bad or this is... I don't want it. I want it. I don't know. It's a bit difficult to describe. It's just a knowing of what we're dealing with and what the right response is. Without getting all worked up and caught up in old habit patterns that actually make things worse. Report an error in the passage at 1:07:20 Highlight the passage at 1:07:20

1:07:53 That make them... basically Basically, go more out of hand. It is correct that when I was stung, that it was unpleasant and that I needed to act. But I was like, okay, if I can... I mean, that's not exactly what was going on in my mind, but through the conditioning that I had through the Buddhist path, I wasn't freaking out as much. Report an error in the passage at 1:07:53 Highlight the passage at 1:07:53

1:08:18 And I had some time to actually be with, okay, this is how it feels. Does it feel really strong? are really strong. What is the thing that did it kind of thing. Anyway, I hope that helps a little bit. Sorry, I saw another hand go up in the back there. Report an error in the passage at 1:08:18 Highlight the passage at 1:08:18

1:08:40 Yes. Report an error in the passage at 1:08:40 Highlight the passage at 1:08:40

1:08:46 Correct. Report an error in the passage at 1:08:46 Highlight the passage at 1:08:46

1:08:51 Yes. Family, partner, yes. I was going to continue with the whole containing the beast and sort of knowing the self-crack so you're not reactive. Yes. So in everyday life... when you're dealing with your partner, for example, which is probably the most challenging. Report an error in the passage at 1:08:51 Highlight the passage at 1:08:51

1:08:54 And so you know the beast, and you come forth, and you're like calm, and it continues not to have the response that's needed to not let the beast out. So how do we manage, how is that managed? Because reality is, we're human, right? So we can only go so far before that's kind of like twisted and poked. Report an error in the passage at 1:08:54 Highlight the passage at 1:08:54

1:09:20 Especially if you're tired. Yeah, correct. I understand your concept. It's just that it doesn't always... No, no, no. We mess up. That's life. Yes. And we get caught out. But then once we realize we've gone into an unwholesome habit pattern, we're already winning once we've realized. If we got carried away and we lost it completely, okay, then we go back and we apologize and we kind of go back to the situation. Report an error in the passage at 1:09:20 Highlight the passage at 1:09:20

1:09:53 It's like the explosion has happened, the damage is done, you just get out of the danger zone for a little while and then later you come back and clean up. Because you know if you're going straight in as the bomb went off, it's going to be chaos and you're just creating more turmoil. So there you have to be really patient and protect yourself and protect whoever else is in the situation and get out of it. Report an error in the passage at 1:09:53 Highlight the passage at 1:09:53

1:10:20 That's the best way. Of course, we find out earlier or later, but then it's very important that we don't get down on ourselves or that we don't start to blame the other party too much, because that just aggravates the whole situation. So, yeah, we really, really need to calm down. We really, really need to get our own motivation straight, try to understand what is happening with the other party, and then come to the table and discuss it later down the track. Report an error in the passage at 1:10:20 Highlight the passage at 1:10:20

1:10:52 But then, of course, some situations, they don't work. And we realize that the other party is behaving in a way that is not okay and that we don't want to engage in. And then we have to have some boundaries. Then we have to have some negotiations. Then we have to have some discussions. But they have to happen when we are in the right mind state, when it is the right time, when we have the right motivation. Report an error in the passage at 1:10:52 Highlight the passage at 1:10:52

1:11:18 So sometimes it's best to... Explain what's going on for us and say, you know, I'm really angry, I'm really agitated at the moment, but I really don't want to hurt you or hurt myself at the moment. Can we please just leave it as it is and have a chat about it together once things have settled and calmed down a little bit? Report an error in the passage at 1:11:18 Highlight the passage at 1:11:18

1:11:43 Because then we have more clarity, then we have more kindness, then we have more understanding of what's going on. In our own hearts and what might be going on for the other person, that they can express that without it feeling like an attack. Yeah, I know these situations are really, really difficult and they do arise. Report an error in the passage at 1:11:43 Highlight the passage at 1:11:43

1:12:07 And especially with our partners and with our families, they are very ingrained habit patterns where we have a certain habit pattern and they have a certain habit pattern and we kind of... Press our buttons and we feed these things within each other. So it's tricky. Report an error in the passage at 1:12:07 Highlight the passage at 1:12:07

1:12:27 Sometimes we need a third party to come in where we feel a little bit of respect because sometimes with the people we are close we lose the respect for some reason and we just kind of go straight in and we would never talk to another person the way we talk to them. And then if a third party comes in, we kind of behave ourselves a little bit more. So find any kind of skillful means to take the explosiveness out of the situation, the stickiness, the drivenness, the anger, the resentment, whatever those unskillful feelings are that are natural and that arise. Report an error in the passage at 1:12:27 Highlight the passage at 1:12:27

1:13:12 Yes, this is the human condition. I hope it helps. These things are problematic. Report an error in the passage at 1:13:12 Highlight the passage at 1:13:12

1:13:23 That as well, yes. Because the more we hurt and the more we don't address our own hurt, the more likely it is we cause hurt. It's very, very important to take care of ourselves. Compassion doesn't just go to people outside. It involves all beings involved. Ourselves included. That is important. problematic, but... Report an error in the passage at 1:13:23 Highlight the passage at 1:13:23

1:13:49 It's kind of chicken and duck situation. Okay. Like as Ajahn Brahm said. Yes. Where does it? Chicken and duck. Some of it is chicken, some of it is duck. Ah, you mean the argument? Yeah. Yes, where we stop arguing and we stop wanting to be right and we stop realizing that we actually are here to care for each other rather than to know better than each other. Report an error in the passage at 1:13:49 Highlight the passage at 1:13:49

1:14:19 To control each other. Yeah. He used a different term. He said it's more important to live in harmony than to be right. Yes. And that takes some guts. That takes some some trust and some patience. But if you try it a couple of times and then you might find out that it is actually very productive. But if it's dangerous Report an error in the passage at 1:14:19 Highlight the passage at 1:14:19

1:14:49 Protect yourself. Get out of the situation. Get help. Some situations are really dangerous. Yes. Yes, please. I have one as well. So many questions. We're going quite over time. I'm sorry. Is that okay? If people need to go, please feel free to go. I don't want to hold anyone back. Thank you. Cheers. Where are we? Which one? Report an error in the passage at 1:14:49 Highlight the passage at 1:14:49

1:15:37 Well, the most common thing is we just tire ourselves out and that's why we're tired. So the remedy for that To not tire ourselves out so much, to protect our energies, to focus on the good in our lives and in other people, and to let us be energized through that, to not do all those things that suck out the energy out of us, physically or mentally. Report an error in the passage at 1:15:37 Highlight the passage at 1:15:37

1:16:10 And yeah, as I was mentioning before, you know, I mean... these things they are huge energy suckers it feels okay for a moment because it gives you energy and interest but it's an interest which tires you out completely and whenever the body Don't... get some rest get some sleep so it's just natural so when people come on retreats usually we tell them for the first three days just eat sleep go for walks don't Don't react, don't feed the fire, and then it will die down. And then eventually the energies are starting to come up, and then you can start to work. Report an error in the passage at 1:16:10 Highlight the passage at 1:16:10

1:16:54 Okay, is this a more subtle way of running away from something? Is this kind of a pleasantness of, oh, it's kind of like, yeah, sleepiness is actually quite nice because it numbs me out and I don't know what's going on, and I'm gone. Report an error in the passage at 1:16:54 Highlight the passage at 1:16:54

1:17:12 But that happens once the mind is more established, once the energy level is more balanced. So don't be hard on yourself when you just come to a class like this. Great, Report an error in the passage at 1:17:12 Highlight the passage at 1:17:12

1:17:27 great. Yes, yes, yes. Right, right, right. But that shows you that what has happened throughout the day, you are carrying something. And now you have the opportunity to let it go. at night. Great. That's probably. Great. Bedtime. Report an error in the passage at 1:17:27 Highlight the passage at 1:17:27

1:17:43 But you can't let it go yet and it just pulls you down. So once you don't hold it too much throughout the day and you put it down every now and then, you can put it down more easily at night as well because it hasn't built up. It's not a tension which is kind of like and the only way to deal with it that we know is just to go away and not want to know what's going on. Report an error in the passage at 1:17:43 Highlight the passage at 1:17:43

1:18:09 And it does relax you. It's okay. To a certain degree, it does its job. And also the other thing which is good is when people drift into sleep but they kind of come back out again and they feel quite alright. They're not completely dull or they don't know exactly what's going on at all but they are kind of coming online. Then it's okay. Report an error in the passage at 1:18:09 Highlight the passage at 1:18:09

1:18:32 Then it's what the body and the mind needs to do at that time. Report an error in the passage at 1:18:32 Highlight the passage at 1:18:32