Alan Watts searchable speech

Subtitles

00:00:57

this comes out very very much in various 00:00:57

this comes out very very much in various 00:01:06

this comes out very very much in various tendencies in Zen where for example or 00:01:06

tendencies in Zen where for example or 00:01:10

tendencies in Zen where for example or all the painting peculiarly 00:01:10

all the painting peculiarly 00:01:13

all the painting peculiarly characteristic of Zen Buddhism in the 00:01:13

characteristic of Zen Buddhism in the 00:01:17

characteristic of Zen Buddhism in the Chinese and Japanese tradition is as it 00:01:17

Chinese and Japanese tradition is as it 00:01:20

Chinese and Japanese tradition is as it were secular it has a peculiarly 00:01:20

were secular it has a peculiarly 00:01:24

were secular it has a peculiarly non-religious atmosphere that is to say 00:01:24

non-religious atmosphere that is to say 00:01:28

non-religious atmosphere that is to say the painting of Shingen sect and Tendai 00:01:28

the painting of Shingen sect and Tendai 00:01:31

the painting of Shingen sect and Tendai sect as you saw it in the museum today 00:01:31

sect as you saw it in the museum today 00:01:34

sect as you saw it in the museum today was religious painting you could tell at 00:01:34

was religious painting you could tell at 00:01:37

was religious painting you could tell at once that the subject matter of these 00:01:37

once that the subject matter of these 00:01:41

once that the subject matter of these paintings is religious but with Zen 00:01:41

paintings is religious but with Zen 00:01:45

paintings is religious but with Zen painting the way of dealing with 00:01:45

painting the way of dealing with 00:01:50

painting the way of dealing with philosophical on spiritual themes is 00:01:50

philosophical on spiritual themes is 00:01:53

philosophical on spiritual themes is secular so that when an artist like sin 00:01:53

secular so that when an artist like sin 00:01:59

secular so that when an artist like sin guy living in the 17th century Japan 00:02:00

guy living in the 17th century Japan 00:02:03

guy living in the 17th century Japan paints the Buddha there is something 00:02:03

paints the Buddha there is something 00:02:07

paints the Buddha there is something slightly humorous about the Buddha he 00:02:07

slightly humorous about the Buddha he 00:02:10

slightly humorous about the Buddha he wears his halo over one ear 00:02:10

wears his halo over one ear 00:02:13

wears his halo over one ear there is an informality a slight raffish 00:02:13

there is an informality a slight raffish 00:02:18

there is an informality a slight raffish ness and so this comes from China from 00:02:18

ness and so this comes from China from 00:02:24

ness and so this comes from China from those great song artists like Leon Chi 00:02:24

those great song artists like Leon Chi 00:02:26

those great song artists like Leon Chi who painted the sixth patriarch of Zen 00:02:26

who painted the sixth patriarch of Zen 00:02:32

who painted the sixth patriarch of Zen chopping bamboos looking like the most 00:02:32

chopping bamboos looking like the most 00:02:36

chopping bamboos looking like the most extraordinarily unkempt country oath so 00:02:36

extraordinarily unkempt country oath so 00:02:45

extraordinarily unkempt country oath so also the greatest Zen painting it has as 00:02:45

also the greatest Zen painting it has as 00:02:55

also the greatest Zen painting it has as its subject matter not really religious 00:02:55

its subject matter not really religious 00:02:57

its subject matter not really religious themes at all it uses pine branches 00:02:57

themes at all it uses pine branches 00:03:01

themes at all it uses pine branches rocks bamboos grasses everything of that 00:03:01

rocks bamboos grasses everything of that 00:03:05

rocks bamboos grasses everything of that kind and you would never know that these 00:03:05

kind and you would never know that these 00:03:08

kind and you would never know that these things were icons likewise also in 00:03:08

things were icons likewise also in 00:03:13

things were icons likewise also in poetry which we will go into more 00:03:13

poetry which we will go into more 00:03:17

poetry which we will go into more extensively in the future the superb 00:03:17

extensively in the future the superb 00:03:20

extensively in the future the superb expression of Zen poetry is derived from 00:03:20

expression of Zen poetry is derived from 00:03:25

expression of Zen poetry is derived from the Chinese poet ho Koji who says 00:03:25

00:03:34

wondrous action supernatural power 00:03:34

wondrous action supernatural power 00:03:41

wondrous action supernatural power drawing water carrying fuel 00:03:41

00:03:50

now that spurt that poem is a little bit 00:03:50

now that spurt that poem is a little bit 00:03:55

now that spurt that poem is a little bit too religious was then taste and so 00:03:55

too religious was then taste and so 00:04:00

too religious was then taste and so preferable to that is bar shows famous 00:04:00

preferable to that is bar shows famous 00:04:03

preferable to that is bar shows famous poem the old pond a frog jumps in 00:04:03

poem the old pond a frog jumps in 00:04:08

poem the old pond a frog jumps in plop plop is the only possible English 00:04:08

plop plop is the only possible English 00:04:13

plop plop is the only possible English translation for the Japanese Meisel nor 00:04:13

translation for the Japanese Meisel nor 00:04:15

translation for the Japanese Meisel nor of thought which means literally the 00:04:15

of thought which means literally the 00:04:18

of thought which means literally the waters sound plop but that poem you see 00:04:18

waters sound plop but that poem you see 00:04:25

waters sound plop but that poem you see is very high style Zen poem because it 00:04:25

is very high style Zen poem because it 00:04:28

is very high style Zen poem because it has nothing in it about religion there 00:04:28

has nothing in it about religion there 00:04:33

has nothing in it about religion there is a poem on the edge which also was 00:04:33

is a poem on the edge which also was 00:04:37

is a poem on the edge which also was written by bar show which says when the 00:04:37

written by bar show which says when the 00:04:40

written by bar show which says when the lightning flashes how admirable he who 00:04:40

lightning flashes how admirable he who 00:04:43

lightning flashes how admirable he who does not think life is fleeting you see 00:04:43

does not think life is fleeting you see 00:04:50

does not think life is fleeting you see the flash of a lightning is a Buddhist 00:04:50

the flash of a lightning is a Buddhist 00:04:53

the flash of a lightning is a Buddhist cliche for the transiency of the world 00:04:53

cliche for the transiency of the world 00:04:56

cliche for the transiency of the world your life goes by and it disappears as 00:04:56

your life goes by and it disappears as 00:04:59

your life goes by and it disappears as fast as a flash of lightning that 00:04:59

fast as a flash of lightning that 00:05:03

fast as a flash of lightning that becomes a cliche 00:05:03

becomes a cliche 00:05:05

becomes a cliche so all religion all religious comments 00:05:05

so all religion all religious comments 00:05:14

so all religion all religious comments about life eventually become cliches 00:05:14

about life eventually become cliches 00:05:17

about life eventually become cliches religion always is falling apart and 00:05:17

religion always is falling apart and 00:05:21

religion always is falling apart and becoming a certain kind of going through 00:05:21

becoming a certain kind of going through 00:05:24

becoming a certain kind of going through the motions a kind of imitation of 00:05:24

the motions a kind of imitation of 00:05:27

the motions a kind of imitation of attitudes as if one would say we've got 00:05:27

attitudes as if one would say we've got 00:05:31

attitudes as if one would say we've got a book called the imitation of Christ 00:05:31

a book called the imitation of Christ 00:05:33

a book called the imitation of Christ it's a terrible book because everybody 00:05:33

it's a terrible book because everybody 00:05:40

it's a terrible book because everybody who imitates Christ is the kind of a 00:05:40

who imitates Christ is the kind of a 00:05:42

who imitates Christ is the kind of a fake Jesus 00:05:42

00:05:45

so in the same way there's all kinds of 00:05:45

so in the same way there's all kinds of 00:05:48

so in the same way there's all kinds of imitation Buddha's not just sitting on 00:05:48

imitation Buddha's not just sitting on 00:05:51

imitation Buddha's not just sitting on altars made of wood and gilded but just 00:05:51

altars made of wood and gilded but just 00:05:54

altars made of wood and gilded but just sitting around in monasteries so one 00:05:54

sitting around in monasteries so one 00:06:00

sitting around in monasteries so one might say then that the highest kind of 00:06:00

might say then that the highest kind of 00:06:03

might say then that the highest kind of religious or spiritual attainment has no 00:06:03

religious or spiritual attainment has no 00:06:09

religious or spiritual attainment has no no we're in a sign about it that it is 00:06:09

no we're in a sign about it that it is 00:06:13

no we're in a sign about it that it is religious or that it is spiritual and so 00:06:13

religious or that it is spiritual and so 00:06:16

religious or that it is spiritual and so as a metaphor for this there was used in 00:06:16

as a metaphor for this there was used in 00:06:19

as a metaphor for this there was used in Buddhism from the very beginning the 00:06:19

Buddhism from the very beginning the 00:06:21

Buddhism from the very beginning the idea of the tracks of birds in the sky 00:06:21

idea of the tracks of birds in the sky 00:06:26

idea of the tracks of birds in the sky they don't leave any tracks and so the 00:06:26

they don't leave any tracks and so the 00:06:30

they don't leave any tracks and so the way of the enlightened man is like the 00:06:30

way of the enlightened man is like the 00:06:33

way of the enlightened man is like the track of a bird in the sky and as one 00:06:33

track of a bird in the sky and as one 00:06:36

track of a bird in the sky and as one poem a Chinese poem says entering the 00:06:36

poem a Chinese poem says entering the 00:06:40

poem a Chinese poem says entering the forest he does not disturb a blade of 00:06:40

forest he does not disturb a blade of 00:06:42

forest he does not disturb a blade of grass entering the water he does not 00:06:42

grass entering the water he does not 00:06:45

grass entering the water he does not make a ripple in other words there is no 00:06:45

make a ripple in other words there is no 00:06:50

make a ripple in other words there is no sign about him to indicate that he is 00:06:50

sign about him to indicate that he is 00:06:56

sign about him to indicate that he is self-consciously religious and this goes 00:06:56

self-consciously religious and this goes 00:07:02

self-consciously religious and this goes to for the fact that he's not having any 00:07:02

to for the fact that he's not having any 00:07:05

to for the fact that he's not having any religious sign he is also not something 00:07:05

religious sign he is also not something 00:07:10

religious sign he is also not something contrived it isn't like Protestant 00:07:10

contrived it isn't like Protestant 00:07:13

contrived it isn't like Protestant simplicity you know all those Catholics 00:07:13

simplicity you know all those Catholics 00:07:16

simplicity you know all those Catholics with their rituals and how dreadful and 00:07:16

with their rituals and how dreadful and 00:07:18

with their rituals and how dreadful and insincere that is with the real reason 00:07:18

insincere that is with the real reason 00:07:21

insincere that is with the real reason you know why Protestant think Catholic 00:07:21

you know why Protestant think Catholic 00:07:23

you know why Protestant think Catholic ritual is insincere you know it's 00:07:23

ritual is insincere you know it's 00:07:26

ritual is insincere you know it's expensive 00:07:26

00:07:29

Protestantism started in the burger 00:07:29

Protestantism started in the burger 00:07:33

Protestantism started in the burger cities of Europe places like a frog 00:07:33

cities of Europe places like a frog 00:07:39

cities of Europe places like a frog Hamburg you know and Geneva because the 00:07:39

Hamburg you know and Geneva because the 00:07:47

Hamburg you know and Geneva because the merchant class who were the foundation 00:07:47

merchant class who were the foundation 00:07:49

merchant class who were the foundation of the bourgeoisie got annoyed because 00:07:49

of the bourgeoisie got annoyed because 00:07:53

of the bourgeoisie got annoyed because every time a Saints Day came around all 00:07:53

every time a Saints Day came around all 00:07:57

every time a Saints Day came around all their employees got a day 00:07:57

their employees got a day 00:07:58

their employees got a day because it was a holy day and they had 00:07:58

because it was a holy day and they had 00:08:00

because it was a holy day and they had to attend Mass there were so many of 00:08:00

to attend Mass there were so many of 00:08:02

to attend Mass there were so many of these nuisance holy days and all these 00:08:02

these nuisance holy days and all these 00:08:06

these nuisance holy days and all these contributions that were assessed by the 00:08:06

contributions that were assessed by the 00:08:07

contributions that were assessed by the church buying your way out of purgatory 00:08:07

church buying your way out of purgatory 00:08:10

church buying your way out of purgatory and saying masses for the dead and so on 00:08:10

and saying masses for the dead and so on 00:08:13

and saying masses for the dead and so on and so forth they found that it's not 00:08:13

and so forth they found that it's not 00:08:14

and so forth they found that it's not very economical the priests were getting 00:08:14

very economical the priests were getting 00:08:16

very economical the priests were getting the money instead of the merchants and 00:08:16

the money instead of the merchants and 00:08:20

the money instead of the merchants and so they decried as unbiblical and 00:08:20

so they decried as unbiblical and 00:08:22

so they decried as unbiblical and irreligious and wasteful all the finery 00:08:22

irreligious and wasteful all the finery 00:08:25

irreligious and wasteful all the finery of the Catholic religion and wanted 00:08:25

of the Catholic religion and wanted 00:08:28

of the Catholic religion and wanted something plain and simple so it became 00:08:28

something plain and simple so it became 00:08:32

something plain and simple so it became in cost of time a sign of being really 00:08:32

in cost of time a sign of being really 00:08:34

in cost of time a sign of being really religious to avoid rituals and to avoid 00:08:34

religious to avoid rituals and to avoid 00:08:38

religious to avoid rituals and to avoid colorful clothing and splendor in 00:08:38

colorful clothing and splendor in 00:08:41

colorful clothing and splendor in churches and to be as ordinary as 00:08:41

churches and to be as ordinary as 00:08:43

churches and to be as ordinary as possible but that is not yet the real 00:08:43

possible but that is not yet the real 00:08:47

possible but that is not yet the real religion of me giving no sign of having 00:08:47

religion of me giving no sign of having 00:08:50

religion of me giving no sign of having a religion because this simplicity and 00:08:50

a religion because this simplicity and 00:08:53

a religion because this simplicity and absence of ritual itself becomes a sign 00:08:53

absence of ritual itself becomes a sign 00:08:55

absence of ritual itself becomes a sign a way of advertising how spiritual you 00:08:55

a way of advertising how spiritual you 00:08:58

a way of advertising how spiritual you are so the completely Bodhisattva type 00:08:58

are so the completely Bodhisattva type 00:09:04

are so the completely Bodhisattva type of person doesn't leave any track either 00:09:04

of person doesn't leave any track either 00:09:08

of person doesn't leave any track either by being religious overtly or by being 00:09:08

by being religious overtly or by being 00:09:13

by being religious overtly or by being non religious overtly how will you be 00:09:13

non religious overtly how will you be 00:09:19

non religious overtly how will you be neither religious nor non-religious see 00:09:19

neither religious nor non-religious see 00:09:23

neither religious nor non-religious see that's the great test how will you avoid 00:09:23

that's the great test how will you avoid 00:09:26

that's the great test how will you avoid that trap of being one or the other it's 00:09:26

that trap of being one or the other it's 00:09:30

that trap of being one or the other it's like are you a theist or are you an 00:09:30

like are you a theist or are you an 00:09:32

like are you a theist or are you an atheist see the theist is caught by God 00:09:32

atheist see the theist is caught by God 00:09:38

atheist see the theist is caught by God and the idea of God the belief in God 00:09:38

and the idea of God the belief in God 00:09:43

and the idea of God the belief in God but the Atheist is equally caught 00:09:43

but the Atheist is equally caught 00:09:46

but the Atheist is equally caught because an atheist is very often an 00:09:46

because an atheist is very often an 00:09:49

because an atheist is very often an atheist because he cannot stand the idea 00:09:49

atheist because he cannot stand the idea 00:09:53

atheist because he cannot stand the idea that God is watching him all the time 00:09:53

that God is watching him all the time 00:09:58

that God is watching him all the time that there is this constant all-seeing 00:09:58

that there is this constant all-seeing 00:10:01

that there is this constant all-seeing eye prying on your most private life and 00:10:01

eye prying on your most private life and 00:10:04

eye prying on your most private life and that there's if you know how when you're 00:10:04

that there's if you know how when you're 00:10:07

that there's if you know how when you're a child in school and you are writing 00:10:07

a child in school and you are writing 00:10:09

a child in school and you are writing something or doing arithmetic and the 00:10:09

something or doing arithmetic and the 00:10:11

something or doing arithmetic and the teacher walks around 00:10:11

teacher walks around 00:10:12

teacher walks around class and looks over your shoulder 00:10:12

class and looks over your shoulder 00:10:14

class and looks over your shoulder nobody wants to be watched like that 00:10:14

nobody wants to be watched like that 00:10:16

nobody wants to be watched like that even someone who's good at writing or at 00:10:16

even someone who's good at writing or at 00:10:19

even someone who's good at writing or at arithmetic doesn't want somebody looking 00:10:19

arithmetic doesn't want somebody looking 00:10:21

arithmetic doesn't want somebody looking over their shoulder while they're doing 00:10:21

over their shoulder while they're doing 00:10:22

over their shoulder while they're doing it it puts you off it bugs you so the 00:10:22

it it puts you off it bugs you so the 00:10:26

it it puts you off it bugs you so the idea of the Lord God who is watching us 00:10:26

idea of the Lord God who is watching us 00:10:28

idea of the Lord God who is watching us all the time who is judging everything 00:10:28

all the time who is judging everything 00:10:31

all the time who is judging everything that we do puts people off and they 00:10:31

that we do puts people off and they 00:10:33

that we do puts people off and they can't stand it so better be an atheist 00:10:33

can't stand it so better be an atheist 00:10:36

can't stand it so better be an atheist to get rid of teacher so but the Atheist 00:10:36

to get rid of teacher so but the Atheist 00:10:46

to get rid of teacher so but the Atheist you see the man who advertises his 00:10:46

you see the man who advertises his 00:10:49

you see the man who advertises his disbelief in God is a very pious person 00:10:49

disbelief in God is a very pious person 00:10:53

disbelief in God is a very pious person nobody believes in God like an atheist 00:10:53

00:10:58

there is no God and I am his prophet so 00:10:58

there is no God and I am his prophet so 00:11:04

there is no God and I am his prophet so then the true Bodhisattva state is very 00:11:04

then the true Bodhisattva state is very 00:11:11

then the true Bodhisattva state is very difficult to pin down as being either 00:11:11

difficult to pin down as being either 00:11:18

difficult to pin down as being either neither supremely religious nor 00:11:18

neither supremely religious nor 00:11:24

neither supremely religious nor blatantly secular and people who think 00:11:24

blatantly secular and people who think 00:11:30

blatantly secular and people who think that the height of Buddhism or the 00:11:30

that the height of Buddhism or the 00:11:38

that the height of Buddhism or the height of Zen is to be perfectly 00:11:38

height of Zen is to be perfectly 00:11:41

height of Zen is to be perfectly ordinary have still missed the point 00:11:41

ordinary have still missed the point 00:11:45

ordinary have still missed the point like the atheist has missed the point 00:11:45

00:11:51

but for this reason then there is an 00:11:51

but for this reason then there is an 00:11:56

but for this reason then there is an element in the art the painting the 00:11:56

element in the art the painting the 00:12:00

element in the art the painting the poetry etc which has been inspired by 00:12:00

poetry etc which has been inspired by 00:12:04

poetry etc which has been inspired by this kind of Buddhism this kind of art 00:12:04

this kind of Buddhism this kind of art 00:12:11

this kind of Buddhism this kind of art where the subject matter is non 00:12:11

where the subject matter is non 00:12:12

where the subject matter is non religious nevertheless there is 00:12:12

religious nevertheless there is 00:12:15

religious nevertheless there is something about the way in which this 00:12:15

something about the way in which this 00:12:18

something about the way in which this non religious subject matter is handled 00:12:18

non religious subject matter is handled 00:12:22

non religious subject matter is handled that stops you and you know there's 00:12:22

that stops you and you know there's 00:12:27

that stops you and you know there's something strange about it this is how I 00:12:27

something strange about it this is how I 00:12:28

something strange about it this is how I first became interested in oriental 00:12:28

first became interested in oriental 00:12:31

first became interested in oriental philosophy and all that kind of thing I 00:12:31

philosophy and all that kind of thing I 00:12:33

philosophy and all that kind of thing I had an absolute fascination for Chinese 00:12:33

had an absolute fascination for Chinese 00:12:37

had an absolute fascination for Chinese and Japanese painting in the secular 00:12:37

and Japanese painting in the secular 00:12:43

and Japanese painting in the secular painting the landscapes the treatment of 00:12:43

painting the landscapes the treatment of 00:12:46

painting the landscapes the treatment of flowers and grasses and bamboos there 00:12:46

flowers and grasses and bamboos there 00:12:50

flowers and grasses and bamboos there was something about it that struck me as 00:12:50

was something about it that struck me as 00:12:52

was something about it that struck me as astonishing even though the subject 00:12:52

astonishing even though the subject 00:12:56

astonishing even though the subject matter was extremely ordinary and I just 00:12:56

matter was extremely ordinary and I just 00:13:01

matter was extremely ordinary and I just as a child practically I had to find out 00:13:01

as a child practically I had to find out 00:13:05

as a child practically I had to find out what was the strange element in those 00:13:05

what was the strange element in those 00:13:10

what was the strange element in those bamboos in those grasses I was being of 00:13:10

bamboos in those grasses I was being of 00:13:16

bamboos in those grasses I was being of course taught by those painters to see 00:13:16

course taught by those painters to see 00:13:18

course taught by those painters to see grass but there was something in there 00:13:18

grass but there was something in there 00:13:23

grass but there was something in there that one could never pin down never put 00:13:23

that one could never pin down never put 00:13:26

that one could never pin down never put your finger on and that was this thing 00:13:26

your finger on and that was this thing 00:13:30

your finger on and that was this thing that I will call the religion of no 00:13:30

that I will call the religion of no 00:13:33

that I will call the religion of no religion the supreme attainment of being 00:13:33

religion the supreme attainment of being 00:13:43

religion the supreme attainment of being a Buddha who can't be detected 00:13:43

00:13:51

who in this sense then leaves no trace 00:13:51

who in this sense then leaves no trace 00:13:56

who in this sense then leaves no trace you remember some of you have seen those 00:13:56

you remember some of you have seen those 00:13:59

you remember some of you have seen those 10 paintings called the ten stages of 00:13:59

10 paintings called the ten stages of 00:14:03

10 paintings called the ten stages of spiritual ox herding and the the author 00:14:03

spiritual ox herding and the the author 00:14:08

spiritual ox herding and the the author there are two sets of these paintings 00:14:08

there are two sets of these paintings 00:14:10

there are two sets of these paintings there is a heterodox one and an Orthodox 00:14:10

there is a heterodox one and an Orthodox 00:14:12

there is a heterodox one and an Orthodox one the heterodox one has the as the man 00:14:12

one the heterodox one has the as the man 00:14:18

one the heterodox one has the as the man catches the Ox 00:14:18

catches the Ox 00:14:19

catches the Ox it gets progressively whiter until in 00:14:19

it gets progressively whiter until in 00:14:23

it gets progressively whiter until in the end it disappears altogether and the 00:14:23

the end it disappears altogether and the 00:14:25

the end it disappears altogether and the last picture is an empty circle but the 00:14:25

last picture is an empty circle but the 00:14:28

last picture is an empty circle but the Orthodox set of paintings doesn't end 00:14:28

Orthodox set of paintings doesn't end 00:14:32

Orthodox set of paintings doesn't end with the empty circle that the empty 00:14:32

with the empty circle that the empty 00:14:34

with the empty circle that the empty circle arises to from the end three from 00:14:34

circle arises to from the end three from 00:14:38

circle arises to from the end three from the end it is followed by two others 00:14:38

the end it is followed by two others 00:14:41

the end it is followed by two others after the man has attained the state of 00:14:42

after the man has attained the state of 00:14:44

after the man has attained the state of emptiness the state in other words of 00:14:44

emptiness the state in other words of 00:14:46

emptiness the state in other words of complete iconoclasm the state of no 00:14:46

complete iconoclasm the state of no 00:14:51

complete iconoclasm the state of no attachment to any spiritual or 00:14:51

attachment to any spiritual or 00:14:54

attachment to any spiritual or psychological or moral crutch there are 00:14:54

psychological or moral crutch there are 00:14:58

psychological or moral crutch there are two more steps one is called returning 00:14:58

two more steps one is called returning 00:15:01

two more steps one is called returning to the origin which is represented by a 00:15:01

to the origin which is represented by a 00:15:05

to the origin which is represented by a tree beside a stream and the final one 00:15:05

tree beside a stream and the final one 00:15:11

tree beside a stream and the final one called 00:15:11

called 00:15:12

called entering the city with hands hanging 00:15:12

entering the city with hands hanging 00:15:15

entering the city with hands hanging down that means hands giving a hand out 00:15:15

down that means hands giving a hand out 00:15:22

down that means hands giving a hand out as it were giving bounty and it shows 00:15:22

as it were giving bounty and it shows 00:15:26

as it were giving bounty and it shows the picture of the fat Buddha who died 00:15:26

the picture of the fat Buddha who died 00:15:29

the picture of the fat Buddha who died or in Japanese known as Jorge who was an 00:15:29

or in Japanese known as Jorge who was an 00:15:34

or in Japanese known as Jorge who was an enormous belly big ears who carries 00:15:34

enormous belly big ears who carries 00:15:38

enormous belly big ears who carries around a colossal bag and what do you 00:15:38

around a colossal bag and what do you 00:15:42

around a colossal bag and what do you think this bag has in it trash wonderful 00:15:42

think this bag has in it trash wonderful 00:15:47

think this bag has in it trash wonderful trash everything the children love 00:15:47

trash everything the children love 00:15:50

trash everything the children love things that everybody else has thrown 00:15:50

things that everybody else has thrown 00:15:52

things that everybody else has thrown away and thought of as valueless this 00:15:52

away and thought of as valueless this 00:15:54

away and thought of as valueless this bum collects and gives it away to 00:15:54

bum collects and gives it away to 00:15:57

bum collects and gives it away to children 00:15:57

00:16:00

and so it says here that he goes on his 00:16:00

and so it says here that he goes on his 00:16:10

and so it says here that he goes on his way without following the steps of the 00:16:10

way without following the steps of the 00:16:13

way without following the steps of the ancient sages his door is closed because 00:16:13

ancient sages his door is closed because 00:16:20

ancient sages his door is closed because that's the door of his house and no 00:16:20

that's the door of his house and no 00:16:22

that's the door of his house and no glimpses of his interior life are to be 00:16:22

glimpses of his interior life are to be 00:16:25

glimpses of his interior life are to be seen so in other words it's like when 00:16:25

seen so in other words it's like when 00:16:29

seen so in other words it's like when you erect a building while you are 00:16:29

you erect a building while you are 00:16:32

you erect a building while you are building it you have all kinds of 00:16:32

building it you have all kinds of 00:16:34

building it you have all kinds of scaffolding up that shows you that 00:16:34

scaffolding up that shows you that 00:16:37

scaffolding up that shows you that building is going on but when the 00:16:37

building is going on but when the 00:16:39

building is going on but when the building is complete the scaffolding is 00:16:39

building is complete the scaffolding is 00:16:41

building is complete the scaffolding is taken down to open a door as they say in 00:16:41

taken down to open a door as they say in 00:16:46

taken down to open a door as they say in Zen you may need to pick up a brick to 00:16:46

Zen you may need to pick up a brick to 00:16:48

Zen you may need to pick up a brick to knock at the door but when the door is 00:16:48

knock at the door but when the door is 00:16:50

knock at the door but when the door is open you don't carry the brick inside to 00:16:50

open you don't carry the brick inside to 00:16:54

open you don't carry the brick inside to cross a river you need a boat but when 00:16:54

cross a river you need a boat but when 00:16:56

cross a river you need a boat but when you've reached the other side you don't 00:16:56

you've reached the other side you don't 00:16:57

you've reached the other side you don't pick up the boat and carry it so the 00:16:57

pick up the boat and carry it so the 00:17:01

pick up the boat and carry it so the brick the boat the scaffolding all these 00:17:01

brick the boat the scaffolding all these 00:17:04

brick the boat the scaffolding all these things represent some sort of religious 00:17:04

things represent some sort of religious 00:17:07

things represent some sort of religious technology or method and in the end 00:17:07

technology or method and in the end 00:17:11

technology or method and in the end these are all to disappear so that the 00:17:11

these are all to disappear so that the 00:17:14

these are all to disappear so that the saint will not be found in church I 00:17:14

saint will not be found in church I 00:17:19

saint will not be found in church I don't take what I say literally the same 00:17:19

don't take what I say literally the same 00:17:22

don't take what I say literally the same can perfectly readily go to church 00:17:22

can perfectly readily go to church 00:17:24

can perfectly readily go to church without being sullied by church but 00:17:24

without being sullied by church but 00:17:28

without being sullied by church but ordinary people when they go to church 00:17:28

ordinary people when they go to church 00:17:30

ordinary people when they go to church they come out stinking of religion there 00:17:30

they come out stinking of religion there 00:17:36

they come out stinking of religion there was a great Zen master once and one of 00:17:36

was a great Zen master once and one of 00:17:41

was a great Zen master once and one of his disciples asked him how am I making 00:17:41

his disciples asked him how am I making 00:17:43

his disciples asked him how am I making progress he said you're all right but 00:17:43

progress he said you're all right but 00:17:46

progress he said you're all right but you have a trivial fault well what is 00:17:46

you have a trivial fault well what is 00:17:49

you have a trivial fault well what is that he said you have too much Zen well 00:17:49

that he said you have too much Zen well 00:17:54

that he said you have too much Zen well he said when you're studying Zen don't 00:17:54

he said when you're studying Zen don't 00:17:57

he said when you're studying Zen don't you think it's very natural to be 00:17:57

you think it's very natural to be 00:17:59

you think it's very natural to be talking about it the master said when 00:17:59

talking about it the master said when 00:18:03

talking about it the master said when it's like an ordinary conversation it is 00:18:03

it's like an ordinary conversation it is 00:18:05

it's like an ordinary conversation it is much better and so another monk who was 00:18:05

much better and so another monk who was 00:18:10

much better and so another monk who was standing by listening to this exchange 00:18:10

standing by listening to this exchange 00:18:11

standing by listening to this exchange said to the master why do you suspect 00:18:11

said to the master why do you suspect 00:18:14

said to the master why do you suspect it's like talking about Zen and he 00:18:14

it's like talking about Zen and he 00:18:17

it's like talking about Zen and he replied because it turns one stomach so 00:18:17

replied because it turns one stomach so 00:18:23

replied because it turns one stomach so what did he mean when he said when it's 00:18:23

what did he mean when he said when it's 00:18:25

what did he mean when he said when it's like an ordinary everyday conversation 00:18:25

like an ordinary everyday conversation 00:18:27

like an ordinary everyday conversation it is somewhat better when the old 00:18:27

it is somewhat better when the old 00:18:29

it is somewhat better when the old master Jo Xiu was asked at the end of 00:18:29

master Jo Xiu was asked at the end of 00:18:33

master Jo Xiu was asked at the end of the Kalpa when everything is destroyed 00:18:33

the Kalpa when everything is destroyed 00:18:35

the Kalpa when everything is destroyed in fire there will be one thing 00:18:35

in fire there will be one thing 00:18:37

in fire there will be one thing remaining what is that and Jo she 00:18:37

remaining what is that and Jo she 00:18:39

remaining what is that and Jo she replied it's windy again this morning 00:18:39

00:18:46

so in Zen when you're asked a question 00:18:46

so in Zen when you're asked a question 00:18:49

so in Zen when you're asked a question about religion you reply in terms of the 00:18:49

about religion you reply in terms of the 00:18:53

about religion you reply in terms of the secular when you are asked about 00:18:53

secular when you are asked about 00:18:55

secular when you are asked about something secular you reply in terms of 00:18:55

something secular you reply in terms of 00:18:58

something secular you reply in terms of religion so what is the eternal nature 00:18:58

religion so what is the eternal nature 00:19:02

religion so what is the eternal nature of the self it's windy again this 00:19:02

of the self it's windy again this 00:19:04

of the self it's windy again this morning please pass me a knife the 00:19:04

morning please pass me a knife the 00:19:08

morning please pass me a knife the master hands him the knife with the 00:19:08

master hands him the knife with the 00:19:11

master hands him the knife with the blade first please give me the other end 00:19:11

blade first please give me the other end 00:19:15

blade first please give me the other end what would you do with the other end see 00:19:15

what would you do with the other end see 00:19:20

what would you do with the other end see here that could be the the the disciple 00:19:20

here that could be the the the disciple 00:19:22

here that could be the the the disciple starts out with the ordinary please pass 00:19:22

starts out with the ordinary please pass 00:19:24

starts out with the ordinary please pass me the knife and suddenly he finds 00:19:24

me the knife and suddenly he finds 00:19:27

me the knife and suddenly he finds himself involved in a metaphysical 00:19:27

himself involved in a metaphysical 00:19:28

himself involved in a metaphysical problem but if he starts out with the 00:19:28

problem but if he starts out with the 00:19:33

problem but if he starts out with the metaphysical he's going to get involved 00:19:33

metaphysical he's going to get involved 00:19:35

metaphysical he's going to get involved with a knife so now to go deeply into 00:19:35

with a knife so now to go deeply into 00:19:44

with a knife so now to go deeply into the religion of non religion we have to 00:19:44

the religion of non religion we have to 00:19:49

the religion of non religion we have to understand the what you might call the 00:19:49

understand the what you might call the 00:19:54

understand the what you might call the final ultimate attainment of Mahayana 00:19:54

final ultimate attainment of Mahayana 00:19:57

final ultimate attainment of Mahayana Buddhist philosophy and this is 00:19:57

Buddhist philosophy and this is 00:20:04

Buddhist philosophy and this is contained in a school of thought which 00:20:04

contained in a school of thought which 00:20:07

contained in a school of thought which is called in Chinese hwa-jung and in 00:20:07

is called in Chinese hwa-jung and in 00:20:11

is called in Chinese hwa-jung and in Japanese Kagan Kagan is the intellectual 00:20:11

Japanese Kagan Kagan is the intellectual 00:20:15

Japanese Kagan Kagan is the intellectual foundation for Zen and there was a great 00:20:15

foundation for Zen and there was a great 00:20:22

foundation for Zen and there was a great Chinese master by the name of Shu 00:20:22

Chinese master by the name of Shu 00:20:24

Chinese master by the name of Shu Mitzvah who was simultaneously a Zen 00:20:24

Mitzvah who was simultaneously a Zen 00:20:27

Mitzvah who was simultaneously a Zen master 00:20:27

master 00:20:28

master and the fifth patriarch of the Hawaiian 00:20:28

and the fifth patriarch of the Hawaiian 00:20:30

and the fifth patriarch of the Hawaiian sect qua means flower yen garland the 00:20:30

sect qua means flower yen garland the 00:20:39

sect qua means flower yen garland the garland of flowers and it's all based on 00:20:39

garland of flowers and it's all based on 00:20:43

garland of flowers and it's all based on a Sanskrit Sutra called avatamsaka this 00:20:43

a Sanskrit Sutra called avatamsaka this 00:20:52

a Sanskrit Sutra called avatamsaka this is called simply the in Japanese Kagome 00:20:52

is called simply the in Japanese Kagome 00:20:54

is called simply the in Japanese Kagome Joe very big Sutra and the subject 00:20:54

Joe very big Sutra and the subject 00:21:02

Joe very big Sutra and the subject matter of this Sutra are what are what 00:21:02

matter of this Sutra are what are what 00:21:04

matter of this Sutra are what are what are called the four dharma worlds and I 00:21:04

are called the four dharma worlds and I 00:21:11

are called the four dharma worlds and I must explain what these four worlds are 00:21:11

must explain what these four worlds are 00:21:13

must explain what these four worlds are so that you get the point 00:21:13

00:21:20

first of all there is a a level of being 00:21:20

first of all there is a a level of being 00:21:25

first of all there is a a level of being which we will call G the word G which is 00:21:25

which we will call G the word G which is 00:21:32

which we will call G the word G which is Japanese Way of pronouncing the Chinese 00:21:32

Japanese Way of pronouncing the Chinese 00:21:34

Japanese Way of pronouncing the Chinese sure is the world of things and events 00:21:34

sure is the world of things and events 00:21:39

sure is the world of things and events what you might call the common sense 00:21:39

what you might call the common sense 00:21:42

what you might call the common sense world the everyday world that our senses 00:21:42

world the everyday world that our senses 00:21:46

world the everyday world that our senses normally record this the word G the 00:21:46

normally record this the word G the 00:21:57

normally record this the word G the character in Chinese has a multiplicity 00:21:57

character in Chinese has a multiplicity 00:22:00

character in Chinese has a multiplicity of meanings because it mean it can mean 00:22:00

of meanings because it mean it can mean 00:22:04

of meanings because it mean it can mean a thing or an event it can also mean 00:22:04

a thing or an event it can also mean 00:22:06

a thing or an event it can also mean business an affair not in a love affair 00:22:06

business an affair not in a love affair 00:22:10

business an affair not in a love affair but something in the way the French say 00:22:10

but something in the way the French say 00:22:14

but something in the way the French say laser fear for business something 00:22:14

laser fear for business something 00:22:18

laser fear for business something important it can also mean affectation 00:22:18

00:22:25

putting something on or showing off and 00:22:25

putting something on or showing off and 00:22:29

putting something on or showing off and so a a person who is a master in Zen is 00:22:29

so a a person who is a master in Zen is 00:22:35

so a a person who is a master in Zen is called bougie which means no business no 00:22:35

called bougie which means no business no 00:22:41

called bougie which means no business no affectation 00:22:41

affectation 00:22:42

affectation nothing special the poem says on mount 00:22:42

nothing special the poem says on mount 00:22:48

nothing special the poem says on mount blue there is misty rain and the river 00:22:48

blue there is misty rain and the river 00:22:52

blue there is misty rain and the river John is at high tide when you have not 00:22:52

John is at high tide when you have not 00:22:55

John is at high tide when you have not been there your heart is filled with 00:22:55

been there your heart is filled with 00:22:58

been there your heart is filled with longing but when you have been there and 00:22:58

longing but when you have been there and 00:23:01

longing but when you have been there and come back it was nothing special misty 00:23:01

come back it was nothing special misty 00:23:04

come back it was nothing special misty rain on Mount Lu River John at high tide 00:23:04

00:23:13

but this nothing special is not a way of 00:23:13

but this nothing special is not a way of 00:23:17

but this nothing special is not a way of putting something down do you see that I 00:23:17

putting something down do you see that I 00:23:20

putting something down do you see that I could say well it was nothing special it 00:23:20

could say well it was nothing special it 00:23:23

could say well it was nothing special it didn't really amount to anything 00:23:23

didn't really amount to anything 00:23:25

didn't really amount to anything that's one way of saying it was very 00:23:25

that's one way of saying it was very 00:23:27

that's one way of saying it was very ordinary but Bujji just as it doesn't 00:23:27

ordinary but Bujji just as it doesn't 00:23:31

ordinary but Bujji just as it doesn't mean it was very ordinary in the same 00:23:31

mean it was very ordinary in the same 00:23:35

mean it was very ordinary in the same way that the person who has no religion 00:23:35

way that the person who has no religion 00:23:37

way that the person who has no religion is really the most religious you do see 00:23:37

is really the most religious you do see 00:23:40

is really the most religious you do see he's not just a common ignorant moron he 00:23:40

he's not just a common ignorant moron he 00:23:48

he's not just a common ignorant moron he looks like one but he isn't and you have 00:23:48

looks like one but he isn't and you have 00:23:53

looks like one but he isn't and you have to know what he knows in order to see 00:23:53

to know what he knows in order to see 00:23:55

to know what he knows in order to see that he isn't and to recognize him for 00:23:55

that he isn't and to recognize him for 00:23:57

that he isn't and to recognize him for what he is so nothing special Bujji it 00:23:57

what he is so nothing special Bujji it 00:24:04

what he is so nothing special Bujji it doesn't stand out it doesn't because we 00:24:04

doesn't stand out it doesn't because we 00:24:09

doesn't stand out it doesn't because we would say it it doesn't stick out like a 00:24:09

would say it it doesn't stick out like a 00:24:11

would say it it doesn't stick out like a sore thumb so the world of G then means 00:24:11

sore thumb so the world of G then means 00:24:18

sore thumb so the world of G then means generally the world of particulars the 00:24:18

generally the world of particulars the 00:24:22

generally the world of particulars the world of multiplicity the world we 00:24:22

world of multiplicity the world we 00:24:24

world of multiplicity the world we ordinarily feel we're involved in so 00:24:24

ordinarily feel we're involved in so 00:24:29

ordinarily feel we're involved in so that's the first world the second world 00:24:29

that's the first world the second world 00:24:31

that's the first world the second world is called the world of Rhee now Rhee in 00:24:31

is called the world of Rhee now Rhee in 00:24:36

is called the world of Rhee now Rhee in Chinese Lee is as I explained to you 00:24:36

Chinese Lee is as I explained to you 00:24:41

Chinese Lee is as I explained to you when we were discussing the idea of the 00:24:42

when we were discussing the idea of the 00:24:45

when we were discussing the idea of the law of nature the character means the 00:24:45

law of nature the character means the 00:24:49

law of nature the character means the markings in Jade or the grain in wood or 00:24:49

markings in Jade or the grain in wood or 00:24:53

markings in Jade or the grain in wood or the fiber in muscle 00:24:53

the fiber in muscle 00:24:55

the fiber in muscle but in the Hawaiian philosophy the word 00:24:55

but in the Hawaiian philosophy the word 00:24:59

but in the Hawaiian philosophy the word re means the universal underlying all 00:24:59

re means the universal underlying all 00:25:06

re means the universal underlying all particulars the one underlying or 00:25:06

particulars the one underlying or 00:25:10

particulars the one underlying or multiplicity the unitive principle as 00:25:10

multiplicity the unitive principle as 00:25:15

multiplicity the unitive principle as distinct from G which is the 00:25:15

distinct from G which is the 00:25:17

distinct from G which is the differentiation principle so as it were 00:25:17

differentiation principle so as it were 00:25:22

differentiation principle so as it were like it's like this when you see into 00:25:22

like it's like this when you see into 00:25:25

like it's like this when you see into the nature of this world you start from 00:25:25

the nature of this world you start from 00:25:29

the nature of this world you start from G you start from noticing all the 00:25:29

G you start from noticing all the 00:25:33

G you start from noticing all the particular things and being baffled by 00:25:33

particular things and being baffled by 00:25:35

particular things and being baffled by their multiplicity and dealing with the 00:25:35

their multiplicity and dealing with the 00:25:37

their multiplicity and dealing with the multiplicity of things but as you go 00:25:37

multiplicity of things but as you go 00:25:40

multiplicity of things but as you go into this you discover as you understand 00:25:40

into this you discover as you understand 00:25:43

into this you discover as you understand things what do you mean when you 00:25:43

things what do you mean when you 00:25:45

things what do you mean when you understand things 00:25:45

understand things 00:25:46

understand things it means you become aware of their 00:25:46

it means you become aware of their 00:25:49

it means you become aware of their relationships to each other and 00:25:49

relationships to each other and 00:25:51

relationships to each other and eventually you see the unity behind them 00:25:51

eventually you see the unity behind them 00:25:54

eventually you see the unity behind them and it is as if the multiplicity of the 00:25:54

and it is as if the multiplicity of the 00:25:59

and it is as if the multiplicity of the world dissolved into unity 00:25:59

00:26:07

you start from noticing all the 00:26:07

you start from noticing all the 00:26:10

you start from noticing all the particular things and being baffled by 00:26:10

particular things and being baffled by 00:26:12

particular things and being baffled by their multiplicity and dealing with the 00:26:12

their multiplicity and dealing with the 00:26:14

their multiplicity and dealing with the multiplicity of things but as you go 00:26:14

multiplicity of things but as you go 00:26:17

multiplicity of things but as you go into this you discover as you understand 00:26:17

into this you discover as you understand 00:26:20

into this you discover as you understand things what do you mean when you 00:26:20

things what do you mean when you 00:26:22

things what do you mean when you understand things 00:26:22

understand things 00:26:23

understand things it means you become aware of their 00:26:23

it means you become aware of their 00:26:26

it means you become aware of their relationships to each other and 00:26:26

relationships to each other and 00:26:28

relationships to each other and eventually you see the unity behind them 00:26:28

eventually you see the unity behind them 00:26:31

eventually you see the unity behind them and it is as if the multiplicity of the 00:26:31

and it is as if the multiplicity of the 00:26:36

and it is as if the multiplicity of the world dissolved into unity and so here 00:26:36

world dissolved into unity and so here 00:26:42

world dissolved into unity and so here you encounter a problem I can see the 00:26:42

you encounter a problem I can see the 00:26:46

you encounter a problem I can see the world as a unity I can see the world as 00:26:46

world as a unity I can see the world as 00:26:50

world as a unity I can see the world as a multiplicity but how the devil am I 00:26:50

a multiplicity but how the devil am I 00:26:53

a multiplicity but how the devil am I going to put the two visions together if 00:26:53

going to put the two visions together if 00:26:57

going to put the two visions together if I am to be a practical success in 00:26:57

I am to be a practical success in 00:27:00

I am to be a practical success in business in family life and so on I have 00:27:00

business in family life and so on I have 00:27:03

business in family life and so on I have to observe the world of particulars its 00:27:03

to observe the world of particulars its 00:27:07

to observe the world of particulars its particulars that matter I have to know 00:27:07

particulars that matter I have to know 00:27:11

particulars that matter I have to know chalk from cheese but if I become a 00:27:11

chalk from cheese but if I become a 00:27:15

chalk from cheese but if I become a saint a monk or a hermit 00:27:15

saint a monk or a hermit 00:27:18

saint a monk or a hermit then I Caribbean perhaps a poet or an 00:27:18

then I Caribbean perhaps a poet or an 00:27:21

then I Caribbean perhaps a poet or an artist I will forget about the practical 00:27:21

artist I will forget about the practical 00:27:23

artist I will forget about the practical matters and contemplate the unity the 00:27:23

matters and contemplate the unity the 00:27:26

matters and contemplate the unity the secret meaning underlying all events but 00:27:26

secret meaning underlying all events but 00:27:30

secret meaning underlying all events but then every all as practical people are 00:27:30

then every all as practical people are 00:27:31

then every all as practical people are going to say to me your your falling 00:27:31

going to say to me your your falling 00:27:34

going to say to me your your falling down on the job you've escaped from life 00:27:34

down on the job you've escaped from life 00:27:37

down on the job you've escaped from life because they feel that the world of 00:27:37

because they feel that the world of 00:27:40

because they feel that the world of particulars is the real world but the 00:27:40

particulars is the real world but the 00:27:43

particulars is the real world but the other guy says no your particulars are 00:27:43

other guy says no your particulars are 00:27:46

other guy says no your particulars are not real you make a success of things 00:27:46

not real you make a success of things 00:27:49

not real you make a success of things yes but it's completely temporary you 00:27:49

yes but it's completely temporary you 00:27:52

yes but it's completely temporary you think you're an important person that 00:27:52

think you're an important person that 00:27:54

think you're an important person that you are really contributing to human 00:27:54

you are really contributing to human 00:27:55

you are really contributing to human life but actually your success in doing 00:27:55

life but actually your success in doing 00:28:00

life but actually your success in doing this sort of thing lasts for a few years 00:28:00

this sort of thing lasts for a few years 00:28:01

this sort of thing lasts for a few years and then you fall apart like everybody 00:28:01

and then you fall apart like everybody 00:28:03

and then you fall apart like everybody else does where's your success now when 00:28:03

else does where's your success now when 00:28:07

else does where's your success now when you're dead what happened to the 00:28:07

you're dead what happened to the 00:28:09

you're dead what happened to the millions of dollars you made where are 00:28:09

millions of dollars you made where are 00:28:12

millions of dollars you made where are you they're all gone so that isn't real 00:28:12

you they're all gone so that isn't real 00:28:15

you they're all gone so that isn't real from the standpoint of the person who 00:28:15

from the standpoint of the person who 00:28:18

from the standpoint of the person who concentrates on the unity 00:28:18

concentrates on the unity 00:28:19

concentrates on the unity so then to perfect our understanding we 00:28:19

so then to perfect our understanding we 00:28:23

so then to perfect our understanding we have to go to the third of these worlds 00:28:23

have to go to the third of these worlds 00:28:25

have to go to the third of these worlds which is called re G Mooga now that 00:28:25

which is called re G Mooga now that 00:28:30

which is called re G Mooga now that means between ree-ree unity and G the 00:28:30

means between ree-ree unity and G the 00:28:34

means between ree-ree unity and G the particulars mu there is no J block that 00:28:34

particulars mu there is no J block that 00:28:43

particulars mu there is no J block that means the world of the universal and the 00:28:43

means the world of the universal and the 00:28:45

means the world of the universal and the world of particulars are not 00:28:45

world of particulars are not 00:28:47

world of particulars are not incompatible let's take two very 00:28:47

incompatible let's take two very 00:28:51

incompatible let's take two very different things and see how they can be 00:28:51

different things and see how they can be 00:28:54

different things and see how they can be united take shape and color never in a 00:28:54

united take shape and color never in a 00:28:59

united take shape and color never in a million years can you with a black 00:28:59

million years can you with a black 00:29:02

million years can you with a black pencil that can draw shapes make red but 00:29:02

pencil that can draw shapes make red but 00:29:12

pencil that can draw shapes make red but if you have red you can draw a circle 00:29:12

00:29:22

you can draw a red circle even though 00:29:22

you can draw a red circle even though 00:29:26

you can draw a red circle even though the circle shape and the red color will 00:29:26

the circle shape and the red color will 00:29:31

the circle shape and the red color will never be the same 00:29:31

never be the same 00:29:34

never be the same yet red circle they go beautifully 00:29:34

yet red circle they go beautifully 00:29:37

yet red circle they go beautifully together so think of circle as G and red 00:29:37

together so think of circle as G and red 00:29:45

together so think of circle as G and red as re the circle is the particular the 00:29:45

as re the circle is the particular the 00:29:50

as re the circle is the particular the color is the universal they go together 00:29:50

00:29:55

so then we might say we properly rounded 00:29:55

so then we might say we properly rounded 00:30:00

so then we might say we properly rounded out person is both spiritual and 00:30:00

out person is both spiritual and 00:30:04

out person is both spiritual and material both otherworldly and worldly 00:30:04

material both otherworldly and worldly 00:30:12

material both otherworldly and worldly this is the supreme attainment of a 00:30:12

this is the supreme attainment of a 00:30:15

this is the supreme attainment of a human being to be both don't get 00:30:15

human being to be both don't get 00:30:20

human being to be both don't get one-sided a person who is what you might 00:30:20

one-sided a person who is what you might 00:30:27

one-sided a person who is what you might call just a materialist 00:30:27

00:30:34

ends up by being very boring it's you 00:30:34

ends up by being very boring it's you 00:30:43

ends up by being very boring it's you know you can live the successful life of 00:30:43

know you can live the successful life of 00:30:46

know you can live the successful life of the world and you can own every kind of 00:30:46

the world and you can own every kind of 00:30:50

the world and you can own every kind of material refinement you can have the 00:30:50

material refinement you can have the 00:30:56

material refinement you can have the most beautiful home delicious food 00:30:56

most beautiful home delicious food 00:31:02

most beautiful home delicious food marvellous yachts and cars and 00:31:02

marvellous yachts and cars and 00:31:05

marvellous yachts and cars and everything but if you have no touch of 00:31:05

everything but if you have no touch of 00:31:09

everything but if you have no touch of mysticism it eventually is all perfectly 00:31:09

mysticism it eventually is all perfectly 00:31:13

mysticism it eventually is all perfectly boring and you will get tired of it then 00:31:13

boring and you will get tired of it then 00:31:19

boring and you will get tired of it then on the other hand there are people who 00:31:19

on the other hand there are people who 00:31:21

on the other hand there are people who are purely spiritual and they live in a 00:31:21

are purely spiritual and they live in a 00:31:26

are purely spiritual and they live in a kind of dry world where all luxury has 00:31:26

kind of dry world where all luxury has 00:31:29

kind of dry world where all luxury has been scrubbed away and they are very 00:31:29

been scrubbed away and they are very 00:31:32

been scrubbed away and they are very intense people when you are in their 00:31:32

intense people when you are in their 00:31:34

intense people when you are in their presence of a very spiritual person an 00:31:34

presence of a very spiritual person an 00:31:37

presence of a very spiritual person an excessively spiritual person you feel 00:31:37

excessively spiritual person you feel 00:31:40

excessively spiritual person you feel inclined to sit on the edge of your 00:31:40

inclined to sit on the edge of your 00:31:41

inclined to sit on the edge of your chair you are not at ease because you 00:31:41

chair you are not at ease because you 00:31:44

chair you are not at ease because you know the eye of judgment is looking 00:31:44

know the eye of judgment is looking 00:31:47

know the eye of judgment is looking through you and going down into your 00:31:47

through you and going down into your 00:31:50

through you and going down into your very soul and finding that you're just a 00:31:50

very soul and finding that you're just a 00:31:52

very soul and finding that you're just a scallywag after all and here's this 00:31:52

scallywag after all and here's this 00:31:54

scallywag after all and here's this absolutely sincere this dreadfully 00:31:54

absolutely sincere this dreadfully 00:31:57

absolutely sincere this dreadfully honest an unselfish person this is 00:31:57

honest an unselfish person this is 00:32:00

honest an unselfish person this is something which is always puzzling to 00:32:00

something which is always puzzling to 00:32:03

something which is always puzzling to people brought up in a Western 00:32:03

people brought up in a Western 00:32:05

people brought up in a Western environment because great spiritual 00:32:05

environment because great spiritual 00:32:11

environment because great spiritual people are often very very censors 00:32:11

00:32:18

because they they can't be materialists 00:32:19

because they they can't be materialists 00:32:23

because they they can't be materialists in the ordinary sense they can't be 00:32:23

in the ordinary sense they can't be 00:32:27

in the ordinary sense they can't be straight open censor it's because for 00:32:27

straight open censor it's because for 00:32:30

straight open censor it's because for them the world is too wonderful for that 00:32:30

them the world is too wonderful for that 00:32:33

them the world is too wonderful for that any any human being is too marvelous to 00:32:33

any any human being is too marvelous to 00:32:36

any any human being is too marvelous to be treated as just a kind of sexual 00:32:36

be treated as just a kind of sexual 00:32:40

be treated as just a kind of sexual object they may be very much a sexual 00:32:40

object they may be very much a sexual 00:32:44

object they may be very much a sexual object 00:32:44

object 00:32:44

object but so marvelous you'll have to stop 00:32:44

but so marvelous you'll have to stop 00:32:47

but so marvelous you'll have to stop with it and really go into the hole of 00:32:47

with it and really go into the hole of 00:32:51

with it and really go into the hole of that marvelous wonderful personality so 00:32:51

that marvelous wonderful personality so 00:32:57

that marvelous wonderful personality so there is a trouble it keeps coming up 00:32:57

there is a trouble it keeps coming up 00:32:59

there is a trouble it keeps coming up for the West when you go to church and 00:32:59

for the West when you go to church and 00:33:02

for the West when you go to church and you suddenly go to a church where 00:33:02

you suddenly go to a church where 00:33:04

you suddenly go to a church where there's a marvelous clergyman and you 00:33:04

there's a marvelous clergyman and you 00:33:06

there's a marvelous clergyman and you think he is the very exemplar of life 00:33:06

think he is the very exemplar of life 00:33:08

think he is the very exemplar of life and you idealize him and then suddenly 00:33:08

and you idealize him and then suddenly 00:33:12

and you idealize him and then suddenly there develops a frightful scandal that 00:33:12

there develops a frightful scandal that 00:33:16

there develops a frightful scandal that he has an affair with his secretary and 00:33:16

he has an affair with his secretary and 00:33:19

he has an affair with his secretary and you think all is lost that the faith has 00:33:19

you think all is lost that the faith has 00:33:24

you think all is lost that the faith has been sold out that everything's going to 00:33:24

been sold out that everything's going to 00:33:27

been sold out that everything's going to rack and ruin because he was not purely 00:33:27

rack and ruin because he was not purely 00:33:30

rack and ruin because he was not purely spiritual and he himself may be terribly 00:33:30

spiritual and he himself may be terribly 00:33:34

spiritual and he himself may be terribly confused and worried about this because 00:33:34

confused and worried about this because 00:33:38

confused and worried about this because in our world you see we make the 00:33:38

in our world you see we make the 00:33:41

in our world you see we make the spiritual and the material mutually 00:33:41

spiritual and the material mutually 00:33:43

spiritual and the material mutually exclusive but regime will get this 00:33:43

exclusive but regime will get this 00:33:49

exclusive but regime will get this third-world means that between the 00:33:49

third-world means that between the 00:33:52

third-world means that between the spiritual and the material there is no 00:33:52

spiritual and the material there is no 00:33:54

spiritual and the material there is no obstruction so we might say this would 00:33:54

obstruction so we might say this would 00:34:00

obstruction so we might say this would sound as if it were the highest level 00:34:00

sound as if it were the highest level 00:34:04

sound as if it were the highest level that is one law to come which is called 00:34:04

that is one law to come which is called 00:34:08

that is one law to come which is called GG Mooji this means then suddenly rejas 00:34:08

GG Mooji this means then suddenly rejas 00:34:13

GG Mooji this means then suddenly rejas disappeared but between G and G there is 00:34:13

disappeared but between G and G there is 00:34:19

disappeared but between G and G there is no obstruction between one event and any 00:34:19

no obstruction between one event and any 00:34:25

no obstruction between one event and any other event or events there is no mutual 00:34:25

other event or events there is no mutual 00:34:30

other event or events there is no mutual exclusiveness shall I put it that way 00:34:30

exclusiveness shall I put it that way 00:34:34

exclusiveness shall I put it that way this is the doctrine the highest 00:34:34

this is the doctrine the highest 00:34:37

this is the doctrine the highest doctrine of Mahayana Buddhism which you 00:34:37

doctrine of Mahayana Buddhism which you 00:34:40

doctrine of Mahayana Buddhism which you could call the doctrine of the mutual 00:34:40

could call the doctrine of the mutual 00:34:43

could call the doctrine of the mutual interpenetration of all things or the 00:34:43

interpenetration of all things or the 00:34:46

interpenetration of all things or the mutual interdependence of all things and 00:34:46

mutual interdependence of all things and 00:34:49

mutual interdependence of all things and its symbol is the what is called indras 00:34:49

its symbol is the what is called indras 00:34:53

its symbol is the what is called indras net it is used in the avatamsaka sutra 00:34:53

net it is used in the avatamsaka sutra 00:34:58

net it is used in the avatamsaka sutra imagine at dawn and multi-dimensional 00:34:58

imagine at dawn and multi-dimensional 00:35:03

imagine at dawn and multi-dimensional spider's web covered in Dew a vast vast 00:35:03

spider's web covered in Dew a vast vast 00:35:09

spider's web covered in Dew a vast vast spider's web that is the whole cosmos 00:35:09

spider's web that is the whole cosmos 00:35:12

spider's web that is the whole cosmos and is not only a kind of a flat thing 00:35:12

and is not only a kind of a flat thing 00:35:15

and is not only a kind of a flat thing but a solid thing and a solid in 4 5 6 & 00:35:15

but a solid thing and a solid in 4 5 6 & 00:35:19

but a solid thing and a solid in 4 5 6 & n dimensions covered with jewels of do 00:35:19

n dimensions covered with jewels of do 00:35:27

n dimensions covered with jewels of do all of which have rainbow coloring and 00:35:27

all of which have rainbow coloring and 00:35:32

all of which have rainbow coloring and every drop of dew contains in it the 00:35:32

every drop of dew contains in it the 00:35:35

every drop of dew contains in it the reflection of every other drop of dew 00:35:35

reflection of every other drop of dew 00:35:37

reflection of every other drop of dew and since every drop of dew contains the 00:35:37

and since every drop of dew contains the 00:35:42

and since every drop of dew contains the reflections of all the others 00:35:42

reflections of all the others 00:35:44

reflections of all the others each reflected drop of dew contains the 00:35:44

each reflected drop of dew contains the 00:35:47

each reflected drop of dew contains the reflections you see of all the others 00:35:47

reflections you see of all the others 00:35:49

reflections you see of all the others and so ad infinitum now this is the 00:35:49

and so ad infinitum now this is the 00:35:55

and so ad infinitum now this is the Mahayana vision of the world which is to 00:35:55

Mahayana vision of the world which is to 00:35:59

Mahayana vision of the world which is to say this is relativity that whatever 00:35:59

say this is relativity that whatever 00:36:04

say this is relativity that whatever exists in this world and is 00:36:04

exists in this world and is 00:36:07

exists in this world and is characterized as something particular as 00:36:07

characterized as something particular as 00:36:09

characterized as something particular as a thing as an event has something or 00:36:09

a thing as an event has something or 00:36:12

a thing as an event has something or other you see as a unit this does not 00:36:12

other you see as a unit this does not 00:36:17

other you see as a unit this does not exist without all other such things and 00:36:17

exist without all other such things and 00:36:20

exist without all other such things and events so that you might say any one 00:36:20

events so that you might say any one 00:36:25

events so that you might say any one event implies all events and all events 00:36:25

event implies all events and all events 00:36:32

event implies all events and all events the total universe past present and 00:36:32

the total universe past present and 00:36:35

the total universe past present and future depends on every single member in 00:36:35

future depends on every single member in 00:36:42

future depends on every single member in other words you may say I can understand 00:36:42

other words you may say I can understand 00:36:46

other words you may say I can understand that I depend on this whole universe 00:36:46

that I depend on this whole universe 00:36:48

that I depend on this whole universe there could not be me unless there was 00:36:48

there could not be me unless there was 00:36:51

there could not be me unless there was everything else it is harder to see the 00:36:51

everything else it is harder to see the 00:36:54

everything else it is harder to see the keurig corollary of that that the whole 00:36:54

keurig corollary of that that the whole 00:36:59

keurig corollary of that that the whole universe depends on you you might say 00:36:59

universe depends on you you might say 00:37:04

universe depends on you you might say well how can that be because I come into 00:37:04

well how can that be because I come into 00:37:06

well how can that be because I come into being and then I go out of being and 00:37:06

being and then I go out of being and 00:37:09

being and then I go out of being and when I'm the 00:37:09

when I'm the 00:37:11

when I'm the for I was born I'm sure the universe was 00:37:11

for I was born I'm sure the universe was 00:37:13

for I was born I'm sure the universe was here and after I die I'm sure it will go 00:37:13

here and after I die I'm sure it will go 00:37:17

here and after I die I'm sure it will go on how can you say then that the whole 00:37:17

on how can you say then that the whole 00:37:19

on how can you say then that the whole thing depends on me there is simply it 00:37:19

thing depends on me there is simply it 00:37:26

thing depends on me there is simply it depends on your supposing you are dead 00:37:26

depends on your supposing you are dead 00:37:29

depends on your supposing you are dead and we are talking about someone in the 00:37:29

and we are talking about someone in the 00:37:31

and we are talking about someone in the past let's say we're talking about 00:37:31

past let's say we're talking about 00:37:33

past let's say we're talking about Socrates and I'm going to say this whole 00:37:33

Socrates and I'm going to say this whole 00:37:38

Socrates and I'm going to say this whole universe depends on Socrates I may put 00:37:38

universe depends on Socrates I may put 00:37:44

universe depends on Socrates I may put it more exactly it depends on Socrates 00:37:44

it more exactly it depends on Socrates 00:37:48

it more exactly it depends on Socrates having existed you see your parents now 00:37:48

having existed you see your parents now 00:37:52

having existed you see your parents now some of your parents may be alive but 00:37:52

some of your parents may be alive but 00:37:55

some of your parents may be alive but some of your parents may be dead without 00:37:55

some of your parents may be dead without 00:37:57

some of your parents may be dead without your parents you would not have come 00:37:57

your parents you would not have come 00:37:59

your parents you would not have come into being 00:37:59

into being 00:38:00

into being so you depend on your parents even when 00:38:00

so you depend on your parents even when 00:38:03

so you depend on your parents even when your parents have gone so everything 00:38:03

your parents have gone so everything 00:38:09

your parents have gone so everything even when you disappear the universe 00:38:09

even when you disappear the universe 00:38:12

even when you disappear the universe will still depend on you on your having 00:38:12

will still depend on you on your having 00:38:16

will still depend on you on your having been here or if you have not yet arrived 00:38:16

been here or if you have not yet arrived 00:38:19

been here or if you have not yet arrived it depends on your going to be here so 00:38:19

it depends on your going to be here so 00:38:24

it depends on your going to be here so we can say obviously going back to 00:38:24

we can say obviously going back to 00:38:26

we can say obviously going back to Socrates the the fact that Socrates 00:38:26

Socrates the the fact that Socrates 00:38:29

Socrates the the fact that Socrates existed tells us something about the 00:38:29

existed tells us something about the 00:38:31

existed tells us something about the kind of world we're living in this world 00:38:31

kind of world we're living in this world 00:38:34

kind of world we're living in this world once Socrates and that Socrates and his 00:38:34

once Socrates and that Socrates and his 00:38:39

once Socrates and that Socrates and his wisdom was a symptom of the kind of 00:38:39

wisdom was a symptom of the kind of 00:38:42

wisdom was a symptom of the kind of universe we're living in in just the 00:38:42

universe we're living in in just the 00:38:44

universe we're living in in just the same way as I showed you that an apple 00:38:44

same way as I showed you that an apple 00:38:46

same way as I showed you that an apple is a symptom of a tree certain kind of 00:38:46

is a symptom of a tree certain kind of 00:38:49

is a symptom of a tree certain kind of tree tells us something about that tree 00:38:49

tree tells us something about that tree 00:38:51

tree tells us something about that tree what it functions how it produces things 00:38:51

what it functions how it produces things 00:38:55

what it functions how it produces things so a world which produced Socrates or a 00:38:55

so a world which produced Socrates or a 00:38:59

so a world which produced Socrates or a world which produced John Doe who was 00:38:59

world which produced John Doe who was 00:39:06

world which produced John Doe who was nobody in particular and nobody ever 00:39:06

nobody in particular and nobody ever 00:39:07

nobody in particular and nobody ever remembered him or thought to write his 00:39:07

remembered him or thought to write his 00:39:11

remembered him or thought to write his biography nevertheless for all his 00:39:11

biography nevertheless for all his 00:39:14

biography nevertheless for all his obscurity the whole universe depends on 00:39:14

obscurity the whole universe depends on 00:39:16

obscurity the whole universe depends on him and it depends equally on every 00:39:16

him and it depends equally on every 00:39:19

him and it depends equally on every fruit fly every gnat every vibration of 00:39:19

fruit fly every gnat every vibration of 00:39:23

fruit fly every gnat every vibration of every Nats wing and 00:39:23

every Nats wing and 00:39:25

every Nats wing and depends on every last electron however 00:39:25

depends on every last electron however 00:39:29

depends on every last electron however brief its manifestation may be so that 00:39:29

brief its manifestation may be so that 00:39:35

brief its manifestation may be so that what what this is saying is that 00:39:35

what what this is saying is that 00:39:39

what what this is saying is that everything that there is implies 00:39:39

everything that there is implies 00:39:45

everything that there is implies everything else and all those other 00:39:45

everything else and all those other 00:39:48

everything else and all those other things collectively in their totality 00:39:48

things collectively in their totality 00:39:52

things collectively in their totality which we call the universe 00:39:52

which we call the universe 00:39:54

which we call the universe in turn imply each individual object 00:39:54

in turn imply each individual object 00:40:00

in turn imply each individual object event and so on that's the meaning of 00:40:00

event and so on that's the meaning of 00:40:04

event and so on that's the meaning of indras net so that this is called in Zen 00:40:04

indras net so that this is called in Zen 00:40:10

indras net so that this is called in Zen to take up a blade of grass and use it 00:40:10

to take up a blade of grass and use it 00:40:14

to take up a blade of grass and use it as a Golden Buddha 00:40:14

as a Golden Buddha 00:40:17

as a Golden Buddha sixteen feet high when you have a chain 00:40:17

sixteen feet high when you have a chain 00:40:25

sixteen feet high when you have a chain and you pick up a link all the other 00:40:25

and you pick up a link all the other 00:40:27

and you pick up a link all the other links come up with it you see because it 00:40:27

links come up with it you see because it 00:40:31

links come up with it you see because it implies if this is a link it is a link 00:40:31

implies if this is a link it is a link 00:40:34

implies if this is a link it is a link in a chain if it isn't it's just an oval 00:40:34

in a chain if it isn't it's just an oval 00:40:37

in a chain if it isn't it's just an oval piece of metal but if it's a link I've 00:40:37

piece of metal but if it's a link I've 00:40:41

piece of metal but if it's a link I've come all other links so if you are an 00:40:41

come all other links so if you are an 00:40:46

come all other links so if you are an event every event no no there's no such 00:40:46

event every event no no there's no such 00:40:49

event every event no no there's no such thing as a single event 00:40:49

thing as a single event 00:40:51

thing as a single event the only possible single event is all 00:40:51

the only possible single event is all 00:40:55

the only possible single event is all events whatsoever that could be regarded 00:40:55

events whatsoever that could be regarded 00:41:00

events whatsoever that could be regarded as the only possible atom the only 00:41:00

as the only possible atom the only 00:41:04

as the only possible atom the only possible single thing is everything but 00:41:04

possible single thing is everything but 00:41:08

possible single thing is everything but the things that we call things all imply 00:41:08

the things that we call things all imply 00:41:10

the things that we call things all imply each other we know what we are only in 00:41:10

each other we know what we are only in 00:41:14

each other we know what we are only in relation to what we aren't we know of 00:41:14

relation to what we aren't we know of 00:41:18

relation to what we aren't we know of the sensation of oneself only in 00:41:18

the sensation of oneself only in 00:41:22

the sensation of oneself only in relation to a sensation of something 00:41:22

relation to a sensation of something 00:41:24

relation to a sensation of something other so the other goes with the self as 00:41:24

other so the other goes with the self as 00:41:28

other so the other goes with the self as the back goes with the front and your 00:41:28

the back goes with the front and your 00:41:32

the back goes with the front and your life however short everything depends on 00:41:32

life however short everything depends on 00:41:36

life however short everything depends on it 00:41:36

it 00:41:38

it if that did not happen nothing had 00:41:38

if that did not happen nothing had 00:41:41

if that did not happen nothing had happened so in this sense the whole 00:41:41

happened so in this sense the whole 00:41:46

happened so in this sense the whole world bears your signature it would not 00:41:46

world bears your signature it would not 00:41:53

world bears your signature it would not be the same world if it weren't for you 00:41:53

00:41:58

you've heard haven't you what is called 00:41:58

you've heard haven't you what is called 00:42:02

you've heard haven't you what is called the pathetic fallacy this was a idea of 00:42:02

the pathetic fallacy this was a idea of 00:42:10

the pathetic fallacy this was a idea of the 19th century which said that it was 00:42:10

the 19th century which said that it was 00:42:16

the 19th century which said that it was false wrong to project human feelings on 00:42:16

false wrong to project human feelings on 00:42:21

false wrong to project human feelings on the world the wind in the pine trees is 00:42:21

the world the wind in the pine trees is 00:42:25

the world the wind in the pine trees is not sighing if you assign the Sun is not 00:42:25

not sighing if you assign the Sun is not 00:42:34

not sighing if you assign the Sun is not happy it's you are who are happy when 00:42:34

happy it's you are who are happy when 00:42:37

happy it's you are who are happy when the sunshine so don't mix up your 00:42:37

the sunshine so don't mix up your 00:42:41

the sunshine so don't mix up your happiness with the Sun the Sun has no 00:42:41

happiness with the Sun the Sun has no 00:42:44

happiness with the Sun the Sun has no feeling the Sun is not human 00:42:44

feeling the Sun is not human 00:42:46

feeling the Sun is not human the wind has no feeling in his not human 00:42:46

00:42:52

the poet says the moon doth with the 00:42:52

the poet says the moon doth with the 00:42:57

the poet says the moon doth with the light look round her when the heavens 00:42:57

light look round her when the heavens 00:42:59

light look round her when the heavens are bare and the logician says no the 00:42:59

are bare and the logician says no the 00:43:04

are bare and the logician says no the poet looks round with the light at the 00:43:04

poet looks round with the light at the 00:43:07

poet looks round with the light at the moon in the bare heavens how awful I 00:43:07

moon in the bare heavens how awful I 00:43:14

moon in the bare heavens how awful I mean if that's what if that's the point 00:43:14

mean if that's what if that's the point 00:43:17

mean if that's what if that's the point you see better not say any poetry just 00:43:17

you see better not say any poetry just 00:43:20

you see better not say any poetry just have prose but actually the moon does 00:43:20

have prose but actually the moon does 00:43:25

have prose but actually the moon does look round with the light when the poet 00:43:25

look round with the light when the poet 00:43:27

look round with the light when the poet looks round with the light because the 00:43:28

looks round with the light because the 00:43:31

looks round with the light because the world of which one symptom is the moon 00:43:31

world of which one symptom is the moon 00:43:34

world of which one symptom is the moon is the same world of which another 00:43:34

is the same world of which another 00:43:37

is the same world of which another symptom is the poet they go together a 00:43:37

symptom is the poet they go together a 00:43:42

symptom is the poet they go together a well weather is a moon implies the world 00:43:42

well weather is a moon implies the world 00:43:45

well weather is a moon implies the world whether as a poet a world whether as a 00:43:45

whether as a poet a world whether as a 00:43:49

whether as a poet a world whether as a poet implies a world where there is a 00:43:49

poet implies a world where there is a 00:43:51

poet implies a world where there is a moon 00:43:51

00:43:53

so in this sense the moon can be said to 00:43:53

so in this sense the moon can be said to 00:43:57

so in this sense the moon can be said to look round with delight through the 00:43:57

look round with delight through the 00:43:59

look round with delight through the agency of the poet because you can't 00:43:59

agency of the poet because you can't 00:44:04

agency of the poet because you can't separate poet and moon just as you can't 00:44:04

separate poet and moon just as you can't 00:44:09

separate poet and moon just as you can't separate head and feet without 00:44:09

separate head and feet without 00:44:12

separate head and feet without destroying the unity of the body so in 00:44:12

destroying the unity of the body so in 00:44:18

destroying the unity of the body so in that sense then this whole world is a 00:44:18

that sense then this whole world is a 00:44:22

that sense then this whole world is a human world and we should not take the 00:44:22

human world and we should not take the 00:44:28

human world and we should not take the silly attitude or philosophy called the 00:44:28

silly attitude or philosophy called the 00:44:32

silly attitude or philosophy called the philosophy of the pathetic fallacy which 00:44:32

philosophy of the pathetic fallacy which 00:44:34

philosophy of the pathetic fallacy which says outside our skins it's all inhuman 00:44:34

says outside our skins it's all inhuman 00:44:37

says outside our skins it's all inhuman and dumb and blind force and only inside 00:44:37

and dumb and blind force and only inside 00:44:41

and dumb and blind force and only inside the skin is there a human world all this 00:44:41

the skin is there a human world all this 00:44:45

the skin is there a human world all this world is human because it depends not 00:44:45

world is human because it depends not 00:44:49

world is human because it depends not only on the existence of humanity in 00:44:49

only on the existence of humanity in 00:44:51

only on the existence of humanity in general but on the existence of Mary 00:44:51

general but on the existence of Mary 00:44:54

general but on the existence of Mary Smith in particular so the whole world 00:44:54

Smith in particular so the whole world 00:45:00

Smith in particular so the whole world is covered as it were with your personal 00:45:00

is covered as it were with your personal 00:45:03

is covered as it were with your personal signature but at that moment when you 00:45:03

signature but at that moment when you 00:45:09

signature but at that moment when you suddenly seem to be everything and to be 00:45:09

suddenly seem to be everything and to be 00:45:12

suddenly seem to be everything and to be mr. a you know you suddenly see the 00:45:12

mr. a you know you suddenly see the 00:45:17

mr. a you know you suddenly see the obverse of this that your particular 00:45:17

obverse of this that your particular 00:45:19

obverse of this that your particular personality is nothing at all without 00:45:19

personality is nothing at all without 00:45:23

personality is nothing at all without everything else without everybody else I 00:45:23

everything else without everybody else I 00:45:28

everything else without everybody else I need in order to be Alan Watts I need 00:45:28

need in order to be Alan Watts I need 00:45:32

need in order to be Alan Watts I need every single other human being and the 00:45:32

00:45:38

uncontrollable other nests of all those 00:45:38

uncontrollable other nests of all those 00:45:41

uncontrollable other nests of all those other human beings 00:45:41

other human beings 00:45:42

other human beings that I can't do anything about they are 00:45:42

that I can't do anything about they are 00:45:44

that I can't do anything about they are going to be themselves whatever I do and 00:45:44

going to be themselves whatever I do and 00:45:47

going to be themselves whatever I do and yet at the same time I I depend on all 00:45:47

yet at the same time I I depend on all 00:45:51

yet at the same time I I depend on all their difference from me and yet it they 00:45:51

their difference from me and yet it they 00:45:54

their difference from me and yet it they all depend 00:45:54

all depend 00:45:55

all depend likewise on me so that I'm in a very 00:45:55

likewise on me so that I'm in a very 00:46:01

likewise on me so that I'm in a very funny position the moment I 00:46:01

funny position the moment I 00:46:04

funny position the moment I would be egoless and say i'm nothing 00:46:04

would be egoless and say i'm nothing 00:46:08

would be egoless and say i'm nothing without you 00:46:08

without you 00:46:09

without you then suddenly I find I'm I'm the kingpin 00:46:09

then suddenly I find I'm I'm the kingpin 00:46:12

then suddenly I find I'm I'm the kingpin they all depend on me 00:46:12

they all depend on me 00:46:14

they all depend on me then suddenly with him when I get 00:46:14

then suddenly with him when I get 00:46:16

then suddenly with him when I get swell-headed about being the kingpin I 00:46:16

swell-headed about being the kingpin I 00:46:19

swell-headed about being the kingpin I find out nothing at all without them so 00:46:19

find out nothing at all without them so 00:46:24

find out nothing at all without them so everything keeps going blue blue blue 00:46:24

everything keeps going blue blue blue 00:46:26

everything keeps going blue blue blue blue huh in other words how much you 00:46:26

blue huh in other words how much you 00:46:29

blue huh in other words how much you think you've got it in one state it 00:46:29

think you've got it in one state it 00:46:31

think you've got it in one state it transforms itself into the other 00:46:31

transforms itself into the other 00:46:33

transforms itself into the other that's the G G muguet now in g g muga 00:46:33

that's the G G muguet now in g g muga 00:46:38

that's the G G muguet now in g g muga you see you've got a vision of the world 00:46:38

you see you've got a vision of the world 00:46:42

you see you've got a vision of the world in which everybody is boss and nobody is 00:46:42

in which everybody is boss and nobody is 00:46:47

in which everybody is boss and nobody is boss there is no one boss who governs 00:46:47

boss there is no one boss who governs 00:46:51

boss there is no one boss who governs the whole thing it takes care of itself 00:46:51

the whole thing it takes care of itself 00:46:54

the whole thing it takes care of itself it's a colossal democracy but yet every 00:46:54

it's a colossal democracy but yet every 00:46:59

it's a colossal democracy but yet every man and every hug we sue and every snail 00:46:59

man and every hug we sue and every snail 00:47:03

man and every hug we sue and every snail is king in this world and at the same 00:47:03

is king in this world and at the same 00:47:08

is king in this world and at the same time is commoner and that's how it works 00:47:08

time is commoner and that's how it works 00:47:14

time is commoner and that's how it works and there is no great king although in 00:47:14

and there is no great king although in 00:47:22

and there is no great king although in hinduism they have an idea a very 00:47:22

hinduism they have an idea a very 00:47:24

hinduism they have an idea a very strange one to us called Ishwara ishvara 00:47:24

strange one to us called Ishwara ishvara 00:47:28

strange one to us called Ishwara ishvara means the supreme personal God the top 00:47:28

means the supreme personal God the top 00:47:33

means the supreme personal God the top being in the devil world and they many 00:47:33

being in the devil world and they many 00:47:37

being in the devil world and they many Buddhists believe that there is such a 00:47:37

Buddhists believe that there is such a 00:47:39

Buddhists believe that there is such a God there is a ruler of the universe but 00:47:39

God there is a ruler of the universe but 00:47:43

God there is a ruler of the universe but he is lower than a Buddha because in the 00:47:43

he is lower than a Buddha because in the 00:47:47

he is lower than a Buddha because in the course of the endless cycles ishvara 00:47:47

course of the endless cycles ishvara 00:47:49

course of the endless cycles ishvara will dissolve into nothing all gods all 00:47:49

will dissolve into nothing all gods all 00:47:57

will dissolve into nothing all gods all angels are within the round of being 00:47:57

angels are within the round of being 00:48:00

angels are within the round of being it's a very curious idea to our our 00:48:00

it's a very curious idea to our our 00:48:04

it's a very curious idea to our our minds and therefore although Buddhists 00:48:04

minds and therefore although Buddhists 00:48:06

minds and therefore although Buddhists believe in God in that sense they don't 00:48:06

believe in God in that sense they don't 00:48:08

believe in God in that sense they don't take it importantly there are no shrines 00:48:08

take it importantly there are no shrines 00:48:12

take it importantly there are no shrines in Buddhism to Ishwara 00:48:12

00:48:21

so then it is through GG muguet this 00:48:21

so then it is through GG muguet this 00:48:26

so then it is through GG muguet this idea of the mutual interpenetration and 00:48:26

idea of the mutual interpenetration and 00:48:29

idea of the mutual interpenetration and interdependence of all things that we 00:48:29

interdependence of all things that we 00:48:33

interdependence of all things that we have the philosophical basis for zen as 00:48:33

have the philosophical basis for zen as 00:48:36

have the philosophical basis for zen as a practical non-intellectual way of life 00:48:36

00:48:43

because of the realization that the most 00:48:43

because of the realization that the most 00:48:48

because of the realization that the most ordinary event the charcoal brazier the 00:48:48

ordinary event the charcoal brazier the 00:48:52

ordinary event the charcoal brazier the matte soup for dinner 00:48:52

matte soup for dinner 00:48:57

matte soup for dinner sneezing washing your hands going to the 00:48:57

sneezing washing your hands going to the 00:49:02

sneezing washing your hands going to the bathroom everything all these so-called 00:49:02

bathroom everything all these so-called 00:49:06

bathroom everything all these so-called events separate events imply the 00:49:06

events separate events imply the 00:49:09

events separate events imply the universe so this is why Zen people will 00:49:09

universe so this is why Zen people will 00:49:18

universe so this is why Zen people will use the ordinary event to demonstrate 00:49:18

use the ordinary event to demonstrate 00:49:22

use the ordinary event to demonstrate the cosmic and the metaphysical only 00:49:22

the cosmic and the metaphysical only 00:49:27

the cosmic and the metaphysical only they don't rationalize it that way to 00:49:27

they don't rationalize it that way to 00:49:34

they don't rationalize it that way to see infinity in a grain of sand and 00:49:35

see infinity in a grain of sand and 00:49:37

see infinity in a grain of sand and eternity in an hour is still regime o 00:49:37

eternity in an hour is still regime o 00:49:42

eternity in an hour is still regime o gay and not GG muguet GG muguet is when 00:49:42

gay and not GG muguet GG muguet is when 00:49:49

gay and not GG muguet GG muguet is when you offer somebody the grain of sand for 00:49:49

you offer somebody the grain of sand for 00:49:53

you offer somebody the grain of sand for God's sakes stop thinking about eternity 00:49:53

God's sakes stop thinking about eternity 00:49:56

God's sakes stop thinking about eternity yes that's the grain of sand there is no 00:49:56

yes that's the grain of sand there is no 00:49:59

yes that's the grain of sand there is no difference between the grain of sand and 00:49:59

difference between the grain of sand and 00:50:01

difference between the grain of sand and eternity so you don't have to think 00:50:02

eternity so you don't have to think 00:50:04

eternity so you don't have to think about eternity as something implied by 00:50:04

about eternity as something implied by 00:50:07

about eternity as something implied by the grain of sand the grain of sand is 00:50:07

the grain of sand the grain of sand is 00:50:11

the grain of sand the grain of sand is eternity so in the same way exactly our 00:50:11

eternity so in the same way exactly our 00:50:14

eternity so in the same way exactly our sitting here at this moment is not 00:50:14

sitting here at this moment is not 00:50:17

sitting here at this moment is not something different from Nirvana we are 00:50:17

something different from Nirvana we are 00:50:22

something different from Nirvana we are near of honor as sitting here exactly 00:50:22

near of honor as sitting here exactly 00:50:25

near of honor as sitting here exactly like this you see 00:50:25

00:50:29

so you don't have to say any 00:50:29

so you don't have to say any 00:50:31

so you don't have to say any philosophical comment on the grain of 00:50:31

philosophical comment on the grain of 00:50:33

philosophical comment on the grain of stand or on our sitting here that's 00:50:33

stand or on our sitting here that's 00:50:37

stand or on our sitting here that's called legs on a snake or a beard on a 00:50:37

called legs on a snake or a beard on a 00:50:41

called legs on a snake or a beard on a unit you put legs on a snake you see and 00:50:41

unit you put legs on a snake you see and 00:50:46

unit you put legs on a snake you see and you embarrass the snake in its motion 00:50:46

you embarrass the snake in its motion 00:50:48

you embarrass the snake in its motion and a unit doesn't need a beard we would 00:50:48

and a unit doesn't need a beard we would 00:50:56

and a unit doesn't need a beard we would say in our idiom don't gild the lily or 00:50:56

say in our idiom don't gild the lily or 00:51:00

say in our idiom don't gild the lily or Zen would say don't put frost on top of 00:51:00

Zen would say don't put frost on top of 00:51:03

Zen would say don't put frost on top of snow so all what you might call 00:51:03

snow so all what you might call 00:51:11

snow so all what you might call specifically religious activity these 00:51:11

specifically religious activity these 00:51:14

specifically religious activity these legs on a snake eventually this is going 00:51:14

legs on a snake eventually this is going 00:51:18

legs on a snake eventually this is going to be eliminated just as eventually we 00:51:18

to be eliminated just as eventually we 00:51:20

to be eliminated just as eventually we hope that government will be eliminated 00:51:20

hope that government will be eliminated 00:51:22

hope that government will be eliminated and will become unnecessary because 00:51:22

and will become unnecessary because 00:51:25

and will become unnecessary because every individual will be self-governing 00:51:25

every individual will be self-governing 00:51:26

every individual will be self-governing and therefore relate properly to his 00:51:27

and therefore relate properly to his 00:51:30

and therefore relate properly to his brother and the state will vanish so - 00:51:30

brother and the state will vanish so - 00:51:34

brother and the state will vanish so - at the same time the church will vanish 00:51:34

at the same time the church will vanish 00:51:36

at the same time the church will vanish and that's why in the in the book of 00:51:36

and that's why in the in the book of 00:51:40

and that's why in the in the book of Revelation in the New Testament it is 00:51:40

Revelation in the New Testament it is 00:51:43

Revelation in the New Testament it is said that in heaven there is no temple 00:51:43

said that in heaven there is no temple 00:51:45

said that in heaven there is no temple because the whole place is the temple so 00:51:45

because the whole place is the temple so 00:51:51

because the whole place is the temple so in when we achieved the fulfillment of 00:51:51

in when we achieved the fulfillment of 00:51:56

in when we achieved the fulfillment of Buddhism there is no Buddha no temple no 00:51:56

Buddhism there is no Buddha no temple no 00:52:00

Buddhism there is no Buddha no temple no Gong no Bell because the whole world is 00:52:00

Gong no Bell because the whole world is 00:52:05

Gong no Bell because the whole world is the sound of the Bell and the image of 00:52:05

the sound of the Bell and the image of 00:52:10

the sound of the Bell and the image of Buddha is everything you can look at so 00:52:10

Buddha is everything you can look at so 00:52:14

Buddha is everything you can look at so a Zen master was asked mountains and 00:52:14

a Zen master was asked mountains and 00:52:16

a Zen master was asked mountains and Hills are they not all forms of the body 00:52:16

Hills are they not all forms of the body 00:52:19

Hills are they not all forms of the body of Buddha the master replied yes they 00:52:19

of Buddha the master replied yes they 00:52:22

of Buddha the master replied yes they are but it's a pity to say so 00:52:22

00:52:26

now I'm particularly interested in what 00:52:26

now I'm particularly interested in what 00:52:29

now I'm particularly interested in what dr. Weaver said about the attitude of 00:52:29

dr. Weaver said about the attitude of 00:52:31

dr. Weaver said about the attitude of the family to children because we have 00:52:31

the family to children because we have 00:52:37

the family to children because we have an absolutely extraordinary attitude in 00:52:37

an absolutely extraordinary attitude in 00:52:41

an absolutely extraordinary attitude in our culture and in various other 00:52:41

our culture and in various other 00:52:42

our culture and in various other cultures high civilizations to the new 00:52:42

cultures high civilizations to the new 00:52:46

cultures high civilizations to the new member of human society instead of 00:52:46

member of human society instead of 00:52:50

member of human society instead of saying frankly to children how do you do 00:52:50

saying frankly to children how do you do 00:52:53

saying frankly to children how do you do welcome to the human race we are playing 00:52:53

welcome to the human race we are playing 00:52:56

welcome to the human race we are playing a game and we are playing by the 00:52:56

a game and we are playing by the 00:52:58

a game and we are playing by the following rules we want you to we want 00:52:58

following rules we want you to we want 00:53:02

following rules we want you to we want to tell you what the rules are so that 00:53:02

to tell you what the rules are so that 00:53:04

to tell you what the rules are so that you know your way around and when you've 00:53:04

you know your way around and when you've 00:53:06

you know your way around and when you've understood what rules we're playing by 00:53:06

understood what rules we're playing by 00:53:08

understood what rules we're playing by when you get older you may be able to 00:53:08

when you get older you may be able to 00:53:10

when you get older you may be able to invent better ones but instead of that 00:53:10

invent better ones but instead of that 00:53:14

invent better ones but instead of that we still retain an attitude to the child 00:53:14

we still retain an attitude to the child 00:53:18

we still retain an attitude to the child that he is on probation he's not really 00:53:18

that he is on probation he's not really 00:53:21

that he is on probation he's not really a human being he's a candidate for 00:53:21

a human being he's a candidate for 00:53:23

a human being he's a candidate for humanity and therefore to preserve the 00:53:23

humanity and therefore to preserve the 00:53:29

humanity and therefore to preserve the role of parent or to preserve the role 00:53:29

role of parent or to preserve the role 00:53:31

role of parent or to preserve the role of teacher you have to do what they do 00:53:31

of teacher you have to do what they do 00:53:34

of teacher you have to do what they do in the Arthur Murray school of dancing 00:53:34

in the Arthur Murray school of dancing 00:53:36

in the Arthur Murray school of dancing which is that they string you out they 00:53:36

which is that they string you out they 00:53:39

which is that they string you out they don't tell you all the story about 00:53:39

don't tell you all the story about 00:53:42

don't tell you all the story about dancing because if they tell you you'll 00:53:42

dancing because if they tell you you'll 00:53:44

dancing because if they tell you you'll learn in a few weeks and go away and 00:53:44

learn in a few weeks and go away and 00:53:46

learn in a few weeks and go away and you'll know it but instead they want to 00:53:46

you'll know it but instead they want to 00:53:48

you'll know it but instead they want to keep you on and in just this way we have 00:53:48

keep you on and in just this way we have 00:53:53

keep you on and in just this way we have a whole system of preparation of the 00:53:53

a whole system of preparation of the 00:53:55

a whole system of preparation of the child for life which always is 00:53:55

child for life which always is 00:53:57

child for life which always is preparation and never actually gets 00:53:57

preparation and never actually gets 00:53:59

preparation and never actually gets there in other words we have a system of 00:53:59

there in other words we have a system of 00:54:02

there in other words we have a system of schooling which starts with grades and 00:54:02

schooling which starts with grades and 00:54:05

schooling which starts with grades and we get this little creature into the 00:54:05

we get this little creature into the 00:54:08

we get this little creature into the thing with a kind of come on kitty kitty 00:54:08

thing with a kind of come on kitty kitty 00:54:09

thing with a kind of come on kitty kitty kitty and we get it always preparing for 00:54:09

kitty and we get it always preparing for 00:54:13

kitty and we get it always preparing for something that's going to happen so you 00:54:13

something that's going to happen so you 00:54:15

something that's going to happen so you go into nursery school as preparation 00:54:15

go into nursery school as preparation 00:54:17

go into nursery school as preparation for kindergarten you go to kindergartens 00:54:17

for kindergarten you go to kindergartens 00:54:20

for kindergarten you go to kindergartens preparation for first grade and then you 00:54:20

preparation for first grade and then you 00:54:22

preparation for first grade and then you see you go up the grades till you get to 00:54:22

see you go up the grades till you get to 00:54:24

see you go up the grades till you get to high school and then comes a time when 00:54:24

high school and then comes a time when 00:54:26

high school and then comes a time when maybe if we can get you fascinated 00:54:26

maybe if we can get you fascinated 00:54:29

maybe if we can get you fascinated enough with a system you go to college 00:54:29

enough with a system you go to college 00:54:30

enough with a system you go to college and then when you go to college if 00:54:30

and then when you go to college if 00:54:33

and then when you go to college if you're smart you get into graduate 00:54:33

you're smart you get into graduate 00:54:34

you're smart you get into graduate school and stay a perpetual student and 00:54:34

school and stay a perpetual student and 00:54:36

school and stay a perpetual student and go back to be a professor and just go 00:54:36

go back to be a professor and just go 00:54:39

go back to be a professor and just go round and round and 00:54:39

round and round and 00:54:40

round and round and but in the ordinary way they don't 00:54:40

but in the ordinary way they don't 00:54:42

but in the ordinary way they don't encourage quite that they want you after 00:54:42

encourage quite that they want you after 00:54:44

encourage quite that they want you after graduate school or after graduation 00:54:44

graduate school or after graduation 00:54:46

graduate school or after graduation commencement as it's called beginning to 00:54:46

commencement as it's called beginning to 00:54:48

commencement as it's called beginning to get out into the world with a capital W 00:54:48

get out into the world with a capital W 00:54:50

get out into the world with a capital W and so you you know you've been trained 00:54:50

and so you you know you've been trained 00:54:54

and so you you know you've been trained for this and now you've arrived but when 00:54:54

for this and now you've arrived but when 00:54:56

for this and now you've arrived but when you get out into the world at your first 00:54:56

you get out into the world at your first 00:54:58

you get out into the world at your first sales meeting they've got the same thing 00:54:58

sales meeting they've got the same thing 00:55:00

sales meeting they've got the same thing going again because they want you to 00:55:00

going again because they want you to 00:55:02

going again because they want you to make that quota and if you do make it 00:55:02

make that quota and if you do make it 00:55:04

make that quota and if you do make it they give you a higher quota and come 00:55:04

they give you a higher quota and come 00:55:07

they give you a higher quota and come along about 45 years of age maybe your 00:55:07

along about 45 years of age maybe your 00:55:09

along about 45 years of age maybe your vice president and you suddenly dawns on 00:55:09

vice president and you suddenly dawns on 00:55:13

vice president and you suddenly dawns on you that you've arrived and with a 00:55:13

you that you've arrived and with a 00:55:18

you that you've arrived and with a certain sense that having been cheated 00:55:18

certain sense that having been cheated 00:55:20

certain sense that having been cheated because it isn't it's just the same 00:55:20

because it isn't it's just the same 00:55:24

because it isn't it's just the same estate life feels the same as it always 00:55:24

estate life feels the same as it always 00:55:25

estate life feels the same as it always felt and you are conditioned to be in 00:55:25

felt and you are conditioned to be in 00:55:30

felt and you are conditioned to be in desperate need of a future so the final 00:55:30

desperate need of a future so the final 00:55:34

desperate need of a future so the final goal that this culture prepares for us 00:55:34

goal that this culture prepares for us 00:55:36

goal that this culture prepares for us is called retirement when you will be a 00:55:36

is called retirement when you will be a 00:55:39

is called retirement when you will be a senior citizen and you will have the 00:55:39

senior citizen and you will have the 00:55:42

senior citizen and you will have the wealth and the leisure to do what you've 00:55:42

wealth and the leisure to do what you've 00:55:45

wealth and the leisure to do what you've always wanted but you will at the same 00:55:45

always wanted but you will at the same 00:55:47

always wanted but you will at the same time have impotence rotten prostate and 00:55:47

time have impotence rotten prostate and 00:55:52

time have impotence rotten prostate and false teeth and no energy so all the 00:55:52

false teeth and no energy so all the 00:55:58

false teeth and no energy so all the whole thing from beginning to end is a 00:55:58

whole thing from beginning to end is a 00:56:00

whole thing from beginning to end is a hoax and furthermore some other aspects 00:56:00

hoax and furthermore some other aspects 00:56:04

hoax and furthermore some other aspects of the hoax just for kicks you are 00:56:04

of the hoax just for kicks you are 00:56:11

of the hoax just for kicks you are involved by and large in a very strange 00:56:11

involved by and large in a very strange 00:56:14

involved by and large in a very strange business system which divides your day 00:56:14

business system which divides your day 00:56:18

business system which divides your day into work and play work is something 00:56:18

into work and play work is something 00:56:23

into work and play work is something that everybody does and you get paid to 00:56:23

that everybody does and you get paid to 00:56:26

that everybody does and you get paid to do it because nobody could care less 00:56:26

do it because nobody could care less 00:56:28

do it because nobody could care less about doing it in other words it is so 00:56:28

about doing it in other words it is so 00:56:31

about doing it in other words it is so abominable and boring that you can get 00:56:31

abominable and boring that you can get 00:56:33

abominable and boring that you can get paid for doing it and the object of 00:56:33

paid for doing it and the object of 00:56:36

paid for doing it and the object of doing this is to make money and the 00:56:36

doing this is to make money and the 00:56:39

doing this is to make money and the object of making money is to go home and 00:56:39

object of making money is to go home and 00:56:42

object of making money is to go home and enjoy the money that you've made when 00:56:42

enjoy the money that you've made when 00:56:46

enjoy the money that you've made when you've got it you see you can buy 00:56:46

you've got it you see you can buy 00:56:47

you've got it you see you can buy pleasure and that this is a complete 00:56:47

pleasure and that this is a complete 00:56:51

pleasure and that this is a complete fallacy 00:56:51

fallacy 00:56:51

fallacy money never fed by pleasure because all 00:56:51

money never fed by pleasure because all 00:56:55

money never fed by pleasure because all pleasures depend upon not putting down a 00:56:55

pleasures depend upon not putting down a 00:56:59

pleasures depend upon not putting down a symbol of power money but upon 00:56:59

symbol of power money but upon 00:57:01

symbol of power money but upon disciplines in other words now in 00:57:01

disciplines in other words now in 00:57:05

disciplines in other words now in Sausalito where I live 00:57:05

Sausalito where I live 00:57:07

Sausalito where I live we have pier after pier full of fine 00:57:07

we have pier after pier full of fine 00:57:11

we have pier after pier full of fine boats motor cruisers sailing boats all 00:57:11

boats motor cruisers sailing boats all 00:57:14

boats motor cruisers sailing boats all sorts of things which nobody ever uses 00:57:14

sorts of things which nobody ever uses 00:57:17

sorts of things which nobody ever uses because they've been bought on the 00:57:17

because they've been bought on the 00:57:20

because they've been bought on the falling for the add line that if you buy 00:57:20

falling for the add line that if you buy 00:57:22

falling for the add line that if you buy this thing you will have pleasure you 00:57:22

this thing you will have pleasure you 00:57:24

this thing you will have pleasure you will have status you will have something 00:57:24

will have status you will have something 00:57:25

will have status you will have something or other but then they suddenly discover 00:57:25

or other but then they suddenly discover 00:57:27

or other but then they suddenly discover that having a boat requires the art of 00:57:27

that having a boat requires the art of 00:57:30

that having a boat requires the art of seamanship which is difficult but 00:57:30

seamanship which is difficult but 00:57:32

seamanship which is difficult but rewarding therefore nobody has time for 00:57:32

rewarding therefore nobody has time for 00:57:34

rewarding therefore nobody has time for it and all they do with the boats is 00:57:34

it and all they do with the boats is 00:57:36

it and all they do with the boats is have cocktail parties on them at the 00:57:36

have cocktail parties on them at the 00:57:38

have cocktail parties on them at the weekend and in in myriads of ways you 00:57:38

weekend and in in myriads of ways you 00:57:43

weekend and in in myriads of ways you see you go home you were the wealthiest 00:57:43

see you go home you were the wealthiest 00:57:45

see you go home you were the wealthiest people in the world and you would think 00:57:45

people in the world and you would think 00:57:47

people in the world and you would think that I having earned your money and go 00:57:47

that I having earned your money and go 00:57:49

that I having earned your money and go home 00:57:49

home 00:57:50

home you would have an orgy and a great 00:57:50

you would have an orgy and a great 00:57:53

you would have an orgy and a great banquet and so on but nobody does they 00:57:53

banquet and so on but nobody does they 00:57:55

banquet and so on but nobody does they eat a TV dinner which is just a 00:57:55

eat a TV dinner which is just a 00:57:57

eat a TV dinner which is just a warmed-over airline food and then they 00:57:57

warmed-over airline food and then they 00:58:01

warmed-over airline food and then they spend the evening looking at an 00:58:01

spend the evening looking at an 00:58:02

spend the evening looking at an electronic reproduction of life which is 00:58:02

electronic reproduction of life which is 00:58:05

electronic reproduction of life which is divided from you by a glass screen you 00:58:05

divided from you by a glass screen you 00:58:08

divided from you by a glass screen you can't touch it you can't smell it it has 00:58:08

can't touch it you can't smell it it has 00:58:10

can't touch it you can't smell it it has no color except maybe if you're very 00:58:10

no color except maybe if you're very 00:58:12

no color except maybe if you're very wealthy it has color but by and large it 00:58:12

wealthy it has color but by and large it 00:58:15

wealthy it has color but by and large it doesn't and you look at this thing and 00:58:15

doesn't and you look at this thing and 00:58:17

doesn't and you look at this thing and you don't you you have a strange feeling 00:58:17

you don't you you have a strange feeling 00:58:21

you don't you you have a strange feeling you see that the whole procession of 00:58:21

you see that the whole procession of 00:58:24

you see that the whole procession of grades that was leading to something in 00:58:24

grades that was leading to something in 00:58:26

grades that was leading to something in the future to that goodie that gorgeous 00:58:26

the future to that goodie that gorgeous 00:58:28

the future to that goodie that gorgeous voluptuous goodie that was lying at the 00:58:28

voluptuous goodie that was lying at the 00:58:30

voluptuous goodie that was lying at the end of the line it never quite turns up 00:58:30

end of the line it never quite turns up 00:58:31

end of the line it never quite turns up and this is because from the beginning 00:58:31

and this is because from the beginning 00:58:36

and this is because from the beginning we conditioned our children to a 00:58:36

we conditioned our children to a 00:58:43

we conditioned our children to a defective sense of identity and this I 00:58:43

defective sense of identity and this I 00:58:47

defective sense of identity and this I think is the most important feature in 00:58:47

think is the most important feature in 00:58:50

think is the most important feature in the whole thing that a child grows into 00:58:50

the whole thing that a child grows into 00:58:54

the whole thing that a child grows into our culture and as I repeat this is not 00:58:54

our culture and as I repeat this is not 00:58:57

our culture and as I repeat this is not only Western culture it's equally true 00:58:57

only Western culture it's equally true 00:58:59

only Western culture it's equally true in Japan 00:58:59

in Japan 00:59:00

in Japan but an area which I can speak to some 00:59:00

but an area which I can speak to some 00:59:03

but an area which I can speak to some first-hand knowledge we condition the 00:59:03

first-hand knowledge we condition the 00:59:10

first-hand knowledge we condition the child in a way that sets the child a 00:59:10

child in a way that sets the child a 00:59:13

child in a way that sets the child a life problem which is insoluble and 00:59:13

life problem which is insoluble and 00:59:17

life problem which is insoluble and therefore attended by constant 00:59:17

therefore attended by constant 00:59:19

therefore attended by constant frustration and as a result of this 00:59:19

frustration and as a result of this 00:59:22

frustration and as a result of this problem being insoluble it is 00:59:22

problem being insoluble it is 00:59:24

problem being insoluble it is perpetually postponed to the future so 00:59:24

perpetually postponed to the future so 00:59:28

perpetually postponed to the future so that one lives one is educated to live 00:59:28

that one lives one is educated to live 00:59:30

that one lives one is educated to live in the future 00:59:30

in the future 00:59:31

in the future and one is not ever educated to live 00:59:31

and one is not ever educated to live 00:59:34

and one is not ever educated to live today now I'm not saying that you know 00:59:34

today now I'm not saying that you know 00:59:40

today now I'm not saying that you know the philosophy of carpe diem let us 00:59:40

the philosophy of carpe diem let us 00:59:43

the philosophy of carpe diem let us drink today for tomorrow we die and not 00:59:43

drink today for tomorrow we die and not 00:59:46

drink today for tomorrow we die and not make any plans what I am saying is that 00:59:46

make any plans what I am saying is that 00:59:50

make any plans what I am saying is that making plans for the future is our views 00:59:50

making plans for the future is our views 00:59:54

making plans for the future is our views only to people who are capable of living 00:59:54

only to people who are capable of living 00:59:56

only to people who are capable of living completely in the present because when 00:59:56

completely in the present because when 00:59:59

completely in the present because when you make plans for the future and they 00:59:59

you make plans for the future and they 01:00:01

you make plans for the future and they mature you are if you can't live in the 01:00:01

mature you are if you can't live in the 01:00:04

mature you are if you can't live in the present you are not able to enjoy the 01:00:05

present you are not able to enjoy the 01:00:06

present you are not able to enjoy the future for which you have planned 01:00:06

future for which you have planned 01:00:08

future for which you have planned because you will have in you a kind of 01:00:08

because you will have in you a kind of 01:00:10

because you will have in you a kind of syndrome a whereby happiness consists in 01:00:10

syndrome a whereby happiness consists in 01:00:15

syndrome a whereby happiness consists in promises and not in direct and immediate 01:00:15

promises and not in direct and immediate 01:00:20

promises and not in direct and immediate realizations so long as you feel that 01:00:20

realizations so long as you feel that 01:00:22

realizations so long as you feel that tomorrow it will come see on a dollar 01:00:22

tomorrow it will come see on a dollar 01:00:24

tomorrow it will come see on a dollar bill but always this promise to pay it's 01:00:24

bill but always this promise to pay it's 01:00:27

bill but always this promise to pay it's the promissory note and nobody ever can 01:00:27

the promissory note and nobody ever can 01:00:31

the promissory note and nobody ever can come across because the promise is 01:00:31

come across because the promise is 01:00:36

come across because the promise is tomorrow and does is they if we say in 01:00:36

tomorrow and does is they if we say in 01:00:38

tomorrow and does is they if we say in common speech tomorrow never comes 01:00:38

common speech tomorrow never comes 01:00:41

common speech tomorrow never comes but everything is based on the idea you 01:00:41

but everything is based on the idea you 01:00:44

but everything is based on the idea you see that you will get it tomorrow and 01:00:44

see that you will get it tomorrow and 01:00:47

see that you will get it tomorrow and you can enjoy yourself today so long as 01:00:47

you can enjoy yourself today so long as 01:00:50

you can enjoy yourself today so long as tomorrow looks bright but Confucius once 01:00:50

tomorrow looks bright but Confucius once 01:00:54

tomorrow looks bright but Confucius once said a man who understands the dowel in 01:00:54

said a man who understands the dowel in 01:00:56

said a man who understands the dowel in the morning can die contentedly in the 01:00:56

the morning can die contentedly in the 01:00:59

the morning can die contentedly in the evening that is to say if you have ever 01:00:59

evening that is to say if you have ever 01:01:02

evening that is to say if you have ever lived one complete moment you can be 01:01:02

lived one complete moment you can be 01:01:07

lived one complete moment you can be ready to die you can say well that was 01:01:07

ready to die you can say well that was 01:01:11

ready to die you can say well that was it that was the good that I've had it 01:01:11

it that was the good that I've had it 01:01:13

it that was the good that I've had it I see but if you never live that 01:01:13

I see but if you never live that 01:01:16

I see but if you never live that complete moment death is always the guy 01:01:16

complete moment death is always the guy 01:01:19

complete moment death is always the guy who like comes into a bar at two o'clock 01:01:19

who like comes into a bar at two o'clock 01:01:21

who like comes into a bar at two o'clock in the morning and says time gentlemen 01:01:21

in the morning and says time gentlemen 01:01:23

in the morning and says time gentlemen please and you say old please one more 01:01:23

please and you say old please one more 01:01:25

please and you say old please one more drink not yet because you haven't really 01:01:25

drink not yet because you haven't really 01:01:30

drink not yet because you haven't really have the feeling that you ever had it 01:01:30

have the feeling that you ever had it 01:01:32

have the feeling that you ever had it that you ever got there now then the 01:01:32

that you ever got there now then the 01:01:35

that you ever got there now then the main the main factor in this kind of 01:01:35

main the main factor in this kind of 01:01:38

main the main factor in this kind of conditioning seems to me to be as I said 01:01:38

conditioning seems to me to be as I said 01:01:42

conditioning seems to me to be as I said the way in which we give children a 01:01:42

the way in which we give children a 01:01:44

the way in which we give children a sense of identity and in this respect we 01:01:44

sense of identity and in this respect we 01:01:48

sense of identity and in this respect we do something extraordinary odd we define 01:01:48

do something extraordinary odd we define 01:01:53

do something extraordinary odd we define a person consider this remember this 01:01:53

a person consider this remember this 01:01:58

a person consider this remember this word person Harry Emerson Fosdick once 01:01:58

word person Harry Emerson Fosdick once 01:02:01

word person Harry Emerson Fosdick once wrote a book called how to be a real 01:02:01

wrote a book called how to be a real 01:02:03

wrote a book called how to be a real person and this in translation means how 01:02:03

person and this in translation means how 01:02:08

person and this in translation means how to be a genuine fake because the word 01:02:08

to be a genuine fake because the word 01:02:11

to be a genuine fake because the word person means a mask the persona the mask 01:02:11

person means a mask the persona the mask 01:02:17

person means a mask the persona the mask worn by actors in greco-roman drama 01:02:17

worn by actors in greco-roman drama 01:02:19

worn by actors in greco-roman drama which was a megaphone mask mask so that 01:02:19

which was a megaphone mask mask so that 01:02:24

which was a megaphone mask mask so that through which pair SONA the sound goes 01:02:24

through which pair SONA the sound goes 01:02:26

through which pair SONA the sound goes and so at the beginning of a play script 01:02:26

and so at the beginning of a play script 01:02:30

and so at the beginning of a play script you will see the dramatis personae the 01:02:30

you will see the dramatis personae the 01:02:32

you will see the dramatis personae the persons of the drama that is to say the 01:02:32

persons of the drama that is to say the 01:02:34

persons of the drama that is to say the list of the masks that the actors are 01:02:34

list of the masks that the actors are 01:02:36

list of the masks that the actors are going to wear but the word has so fallen 01:02:36

going to wear but the word has so fallen 01:02:41

going to wear but the word has so fallen from its original use that to be a 01:02:41

from its original use that to be a 01:02:44

from its original use that to be a person has come to mean your real 01:02:44

person has come to mean your real 01:02:46

person has come to mean your real identity your true sincere on his self 01:02:46

identity your true sincere on his self 01:02:49

identity your true sincere on his self the person and we say of someone then 01:02:49

the person and we say of someone then 01:02:51

the person and we say of someone then he's a real person 01:02:51

he's a real person 01:02:53

he's a real person that means he's genuine but we have 01:02:53

that means he's genuine but we have 01:02:56

that means he's genuine but we have confused you see the individual organism 01:02:56

confused you see the individual organism 01:03:00

confused you see the individual organism with the person with that is to say it's 01:03:00

with the person with that is to say it's 01:03:02

with the person with that is to say it's role and we have defined the role of the 01:03:02

role and we have defined the role of the 01:03:05

role and we have defined the role of the person in such a way that it condemns 01:03:05

person in such a way that it condemns 01:03:09

person in such a way that it condemns everybody so defined to perpetual 01:03:09

everybody so defined to perpetual 01:03:12

everybody so defined to perpetual frustration now how is this so 01:03:12

01:03:18

when you are a child you your parents 01:03:18

when you are a child you your parents 01:03:24

when you are a child you your parents your peers your teachers your uncles and 01:03:24

your peers your teachers your uncles and 01:03:27

your peers your teachers your uncles and aunts are very anxious to define you and 01:03:27

aunts are very anxious to define you and 01:03:32

aunts are very anxious to define you and what they are going to tell you is that 01:03:32

what they are going to tell you is that 01:03:35

what they are going to tell you is that you are a free agent you are responsible 01:03:35

you are a free agent you are responsible 01:03:44

you are a free agent you are responsible that is to say you are an independent 01:03:44

that is to say you are an independent 01:03:47

that is to say you are an independent first cause you are an origin of actions 01:03:47

first cause you are an origin of actions 01:03:51

first cause you are an origin of actions and thoughts and feelings and we can 01:03:51

and thoughts and feelings and we can 01:03:54

and thoughts and feelings and we can praise you or blame you for what you do 01:03:54

praise you or blame you for what you do 01:03:56

praise you or blame you for what you do and above all we require of you that you 01:03:56

and above all we require of you that you 01:04:02

and above all we require of you that you love us you love your parents you love 01:04:02

love us you love your parents you love 01:04:06

love us you love your parents you love your brothers and sisters as Fred said a 01:04:06

your brothers and sisters as Fred said a 01:04:09

your brothers and sisters as Fred said a child is not allowed to say to let that 01:04:09

child is not allowed to say to let that 01:04:12

child is not allowed to say to let that baby sister go back where it came from 01:04:12

baby sister go back where it came from 01:04:14

baby sister go back where it came from because that is not nice all nice 01:04:14

because that is not nice all nice 01:04:17

because that is not nice all nice children love their brothers and sisters 01:04:17

children love their brothers and sisters 01:04:19

children love their brothers and sisters and their parents not of course because 01:04:19

and their parents not of course because 01:04:22

and their parents not of course because we tell you to do so but because you 01:04:22

we tell you to do so but because you 01:04:24

we tell you to do so but because you would want to do it yourself you see now 01:04:24

would want to do it yourself you see now 01:04:28

would want to do it yourself you see now here what's going on you are required 01:04:28

here what's going on you are required 01:04:32

here what's going on you are required and commanded to do certain things which 01:04:32

and commanded to do certain things which 01:04:35

and commanded to do certain things which will be appreciated only if you do them 01:04:35

will be appreciated only if you do them 01:04:37

will be appreciated only if you do them voluntarily 01:04:37

01:04:50

[Music] 01:04:50

01:05:00

[Music] 01:05:00

01:05:14

so in the whole sense of our personality 01:05:14

so in the whole sense of our personality 01:05:17

so in the whole sense of our personality there is a contradiction and that is why 01:05:17

there is a contradiction and that is why 01:05:21

there is a contradiction and that is why the sense of ego of being oneself is 01:05:21

the sense of ego of being oneself is 01:05:24

the sense of ego of being oneself is simultaneously a sense of frustration 01:05:24

simultaneously a sense of frustration 01:05:27

simultaneously a sense of frustration the feeling of - so far as most people 01:05:27

the feeling of - so far as most people 01:05:31

the feeling of - so far as most people are concerned is the feeling of tension 01:05:31

are concerned is the feeling of tension 01:05:33

are concerned is the feeling of tension between the eyes and behind them 01:05:33

between the eyes and behind them 01:05:37

between the eyes and behind them friggin burrow a remarkable man did some 01:05:37

friggin burrow a remarkable man did some 01:05:40

friggin burrow a remarkable man did some studies about two kinds of awareness 01:05:40

studies about two kinds of awareness 01:05:43

studies about two kinds of awareness which he called eye tension and Co 01:05:43

which he called eye tension and Co 01:05:45

which he called eye tension and Co tension indented is the normal kind of 01:05:45

tension indented is the normal kind of 01:05:49

tension indented is the normal kind of awareness that we have of being a skin 01:05:49

awareness that we have of being a skin 01:05:52

awareness that we have of being a skin encapsulated ego of being separate from 01:05:52

encapsulated ego of being separate from 01:05:56

encapsulated ego of being separate from the environment and of confronting an 01:05:56

the environment and of confronting an 01:05:59

the environment and of confronting an external objective world of which we are 01:05:59

external objective world of which we are 01:06:03

external objective world of which we are the independent observer and this myth 01:06:03

the independent observer and this myth 01:06:07

the independent observer and this myth he said goes hand-in-hand with a 01:06:07

he said goes hand-in-hand with a 01:06:10

he said goes hand-in-hand with a physical state which is a state of 01:06:10

physical state which is a state of 01:06:11

physical state which is a state of tension between the eyes then he defined 01:06:11

tension between the eyes then he defined 01:06:14

tension between the eyes then he defined foe tension as another form of awareness 01:06:14

foe tension as another form of awareness 01:06:17

foe tension as another form of awareness but you might call a certain kind of 01:06:17

but you might call a certain kind of 01:06:19

but you might call a certain kind of openness in which you realize that the 01:06:19

openness in which you realize that the 01:06:23

openness in which you realize that the external world is just as much you as 01:06:23

external world is just as much you as 01:06:25

external world is just as much you as anything inside your skin and that you 01:06:25

anything inside your skin and that you 01:06:30

anything inside your skin and that you are not something that comes into this 01:06:30

are not something that comes into this 01:06:33

are not something that comes into this world on probation and doesn't really 01:06:33

world on probation and doesn't really 01:06:34

world on probation and doesn't really belong this is you see the attitude that 01:06:34

belong this is you see the attitude that 01:06:38

belong this is you see the attitude that we foster in the child but that you are 01:06:38

we foster in the child but that you are 01:06:41

we foster in the child but that you are something not that comes into the world 01:06:41

something not that comes into the world 01:06:43

something not that comes into the world that comes out of it in the same way as 01:06:43

that comes out of it in the same way as 01:06:46

that comes out of it in the same way as a flower comes out of a plant or a fruit 01:06:46

a flower comes out of a plant or a fruit 01:06:49

a flower comes out of a plant or a fruit comes out of a tree that you are an 01:06:49

comes out of a tree that you are an 01:06:52

comes out of a tree that you are an expression you as a human being are a 01:06:52

expression you as a human being are a 01:06:54

expression you as a human being are a symptom of nature 01:06:54

symptom of nature 01:06:57

symptom of nature and that you really belong there and 01:06:57

and that you really belong there and 01:06:59

and that you really belong there and that furthermore your actual self what 01:06:59

that furthermore your actual self what 01:07:03

that furthermore your actual self what is finally and fundamentally you is not 01:07:03

is finally and fundamentally you is not 01:07:06

is finally and fundamentally you is not a separate and lonely part of the world 01:07:06

a separate and lonely part of the world 01:07:12

a separate and lonely part of the world but the real you is the world itself 01:07:12

but the real you is the world itself 01:07:15

but the real you is the world itself everything that there is expressing 01:07:15

everything that there is expressing 01:07:18

everything that there is expressing itself as this particular organism here 01:07:18

itself as this particular organism here 01:07:22

itself as this particular organism here and now and of course as you look across 01:07:22

and now and of course as you look across 01:07:24

and now and of course as you look across the room has all these other organisms 01:07:24

the room has all these other organisms 01:07:27

the room has all these other organisms in there here and now we are all tits on 01:07:27

in there here and now we are all tits on 01:07:29

in there here and now we are all tits on the same sow when they put it so prove 01:07:29

the same sow when they put it so prove 01:07:32

the same sow when they put it so prove it or if you want to do it it more 01:07:32

it or if you want to do it it more 01:07:35

it or if you want to do it it more poetically raised from the same Sun now 01:07:35

01:07:48

now children very often ask their 01:07:48

now children very often ask their 01:07:53

now children very often ask their parents you see as a result of having 01:07:53

parents you see as a result of having 01:07:55

parents you see as a result of having been given this funny sense of identity 01:07:55

been given this funny sense of identity 01:07:58

been given this funny sense of identity mommy who would I have been if my father 01:07:58

mommy who would I have been if my father 01:08:02

mommy who would I have been if my father had been someone else this is a very 01:08:02

had been someone else this is a very 01:08:07

had been someone else this is a very common child's question because the 01:08:07

common child's question because the 01:08:10

common child's question because the child gets the message from the parents 01:08:10

child gets the message from the parents 01:08:12

child gets the message from the parents using the English language the French 01:08:12

using the English language the French 01:08:15

using the English language the French language the German language or whatever 01:08:15

language the German language or whatever 01:08:17

language the German language or whatever that I am somewhat in my body you gave 01:08:17

that I am somewhat in my body you gave 01:08:21

that I am somewhat in my body you gave me my body but who am I to whom this was 01:08:21

me my body but who am I to whom this was 01:08:25

me my body but who am I to whom this was given you see you can say to a girl in 01:08:25

given you see you can say to a girl in 01:08:29

given you see you can say to a girl in our culture down you're absolutely 01:08:29

our culture down you're absolutely 01:08:32

our culture down you're absolutely gorgeous you're so beautiful and she 01:08:32

gorgeous you're so beautiful and she 01:08:34

gorgeous you're so beautiful and she says how like a man all you think about 01:08:34

says how like a man all you think about 01:08:37

says how like a man all you think about is bodies I may be beautiful but that's 01:08:37

is bodies I may be beautiful but that's 01:08:40

is bodies I may be beautiful but that's my parents gave me my body but I want to 01:08:40

my parents gave me my body but I want to 01:08:42

my parents gave me my body but I want to be admired for myself and not for my 01:08:42

be admired for myself and not for my 01:08:45

be admired for myself and not for my Shafi and this poor girl is a chauffeur 01:08:45

Shafi and this poor girl is a chauffeur 01:08:50

Shafi and this poor girl is a chauffeur she's alienated from her body and she 01:08:50

she's alienated from her body and she 01:08:54

she's alienated from her body and she doesn't take any credit doesn't assume 01:08:54

doesn't take any credit doesn't assume 01:08:57

doesn't take any credit doesn't assume any responsibility for being what she is 01:08:57

any responsibility for being what she is 01:09:01

any responsibility for being what she is physically and this is of course as much 01:09:01

physically and this is of course as much 01:09:03

physically and this is of course as much true of men as of women it is a common 01:09:03

true of men as of women it is a common 01:09:06

true of men as of women it is a common cultural attitude we say I have a body 01:09:06

cultural attitude we say I have a body 01:09:09

cultural attitude we say I have a body we don't say I am 01:09:09

we don't say I am 01:09:11

we don't say I am we feel a very sharp distinction in 01:09:11

we feel a very sharp distinction in 01:09:14

we feel a very sharp distinction in other words between our consciousness 01:09:14

other words between our consciousness 01:09:19

other words between our consciousness which is a kind of focused attention 01:09:19

01:09:24

together with all those actions that we 01:09:24

together with all those actions that we 01:09:28

together with all those actions that we are able to perform voluntarily on the 01:09:28

are able to perform voluntarily on the 01:09:32

are able to perform voluntarily on the one hand and on the other hand 01:09:32

one hand and on the other hand 01:09:34

one hand and on the other hand everything both within us and outside us 01:09:34

everything both within us and outside us 01:09:37

everything both within us and outside us that seems nearly to happen to us 01:09:37

that seems nearly to happen to us 01:09:40

that seems nearly to happen to us consider for a moment breathing do you 01:09:40

consider for a moment breathing do you 01:09:44

consider for a moment breathing do you breathe or are you breathed you can feel 01:09:44

breathe or are you breathed you can feel 01:09:48

breathe or are you breathed you can feel it either way 01:09:48

it either way 01:09:49

it either way if you become conscious of breathing you 01:09:49

if you become conscious of breathing you 01:09:52

if you become conscious of breathing you get the sense that you are doing it in 01:09:52

get the sense that you are doing it in 01:09:53

get the sense that you are doing it in the same way as thinking or walking but 01:09:53

the same way as thinking or walking but 01:09:56

the same way as thinking or walking but if you forget about it it goes on and 01:09:56

if you forget about it it goes on and 01:09:58

if you forget about it it goes on and you don't have to do it at all that is 01:09:58

you don't have to do it at all that is 01:10:00

you don't have to do it at all that is why breathing exercises are fundamental 01:10:00

why breathing exercises are fundamental 01:10:02

why breathing exercises are fundamental in all meditation practices in the 01:10:02

in all meditation practices in the 01:10:04

in all meditation practices in the Orient because you can understand 01:10:04

Orient because you can understand 01:10:06

Orient because you can understand through breathing and through the 01:10:06

through breathing and through the 01:10:07

through breathing and through the experience of breathing that there 01:10:07

experience of breathing that there 01:10:09

experience of breathing that there really is no differentiation between the 01:10:09

really is no differentiation between the 01:10:11

really is no differentiation between the involuntary experience and the voluntary 01:10:11

involuntary experience and the voluntary 01:10:13

involuntary experience and the voluntary experience but when you make setup game 01:10:13

experience but when you make setup game 01:10:18

experience but when you make setup game rules whereby you identify all that you 01:10:18

rules whereby you identify all that you 01:10:21

rules whereby you identify all that you do voluntarily with you and all that 01:10:21

do voluntarily with you and all that 01:10:23

do voluntarily with you and all that happens involuntarily with the other 01:10:23

happens involuntarily with the other 01:10:25

happens involuntarily with the other with what happens to you and then you 01:10:25

with what happens to you and then you 01:10:28

with what happens to you and then you put a gulf between these things not 01:10:28

put a gulf between these things not 01:10:30

put a gulf between these things not realizing and this is the secret that is 01:10:30

realizing and this is the secret that is 01:10:31

realizing and this is the secret that is never given away that self and other are 01:10:31

never given away that self and other are 01:10:36

never given away that self and other are inseparable just in the same way that 01:10:36

inseparable just in the same way that 01:10:40

inseparable just in the same way that the front in the back of a coin are 01:10:40

the front in the back of a coin are 01:10:42

the front in the back of a coin are different but identical is all one coin 01:10:42

different but identical is all one coin 01:10:45

different but identical is all one coin so in exactly the same way the 01:10:45

so in exactly the same way the 01:10:48

so in exactly the same way the experience of self and the experience of 01:10:48

experience of self and the experience of 01:10:50

experience of self and the experience of other are mutually necessary you 01:10:50

other are mutually necessary you 01:10:54

other are mutually necessary you wouldn't know what you meant by self 01:10:54

wouldn't know what you meant by self 01:10:55

wouldn't know what you meant by self unless you knew other you wouldn't know 01:10:55

unless you knew other you wouldn't know 01:10:57

unless you knew other you wouldn't know other unless you knew what you meant by 01:10:57

other unless you knew what you meant by 01:10:59

other unless you knew what you meant by self they are therefore polarities like 01:10:59

self they are therefore polarities like 01:11:02

self they are therefore polarities like North and South Pole of the magnet 01:11:02

North and South Pole of the magnet 01:11:03

North and South Pole of the magnet they're inseparable but that secret 01:11:03

they're inseparable but that secret 01:11:07

they're inseparable but that secret doesn't get out because a civilized 01:11:07

doesn't get out because a civilized 01:11:10

doesn't get out because a civilized language and thought ignores the fact 01:11:10

language and thought ignores the fact 01:11:15

language and thought ignores the fact that all classes all logical classes and 01:11:15

that all classes all logical classes and 01:11:19

that all classes all logical classes and words are after all labels on classes 01:11:19

words are after all labels on classes 01:11:22

words are after all labels on classes are so constructed that they are 01:11:22

are so constructed that they are 01:11:24

are so constructed that they are intellectual boxes and every box which 01:11:24

intellectual boxes and every box which 01:11:27

intellectual boxes and every box which has an inside also must have an outside 01:11:27

has an inside also must have an outside 01:11:30

has an inside also must have an outside and we think that insides exist apart 01:11:30

and we think that insides exist apart 01:11:35

and we think that insides exist apart from outsides and outside the part from 01:11:35

from outsides and outside the part from 01:11:37

from outsides and outside the part from insides we don't realize that although 01:11:37

insides we don't realize that although 01:11:40

insides we don't realize that although they are opposed they go together and 01:11:40

they are opposed they go together and 01:11:44

they are opposed they go together and you see that is the secret of the whole 01:11:44

you see that is the secret of the whole 01:11:46

you see that is the secret of the whole thing that is what the child is not let 01:11:46

thing that is what the child is not let 01:11:49

thing that is what the child is not let onto and so instead the child is defined 01:11:49

onto and so instead the child is defined 01:11:54

onto and so instead the child is defined as a stranger in the earth and not as a 01:11:54

as a stranger in the earth and not as a 01:12:02

as a stranger in the earth and not as a symptom of the earth and as a result of 01:12:02

symptom of the earth and as a result of 01:12:05

symptom of the earth and as a result of that we have the vast terrifying social 01:12:05

that we have the vast terrifying social 01:12:08

that we have the vast terrifying social problem of alienation our feeling that 01:12:08

01:12:15

the world outside human skins is 01:12:15

the world outside human skins is 01:12:20

the world outside human skins is unfeeling fully automatic stupidity 01:12:20

unfeeling fully automatic stupidity 01:12:25

unfeeling fully automatic stupidity which we have to fight and dominate 01:12:25

which we have to fight and dominate 01:12:30

which we have to fight and dominate otherwise it will swallow us up and 01:12:30

otherwise it will swallow us up and 01:12:33

otherwise it will swallow us up and condemn us to the imaginary terrors of 01:12:33

condemn us to the imaginary terrors of 01:12:36

condemn us to the imaginary terrors of everlasting nothingness now I feel in a 01:12:36

everlasting nothingness now I feel in a 01:12:43

everlasting nothingness now I feel in a way with it when we say I wasn't 01:12:43

way with it when we say I wasn't 01:12:48

way with it when we say I wasn't responsible for being born you know in 01:12:48

responsible for being born you know in 01:12:53

responsible for being born you know in one of the great problems of 01:12:53

one of the great problems of 01:12:55

one of the great problems of psychotherapy today is passing the buck 01:12:55

01:13:02

by a kind of superficial Freudian 01:13:02

by a kind of superficial Freudian 01:13:05

by a kind of superficial Freudian attitude you as a juvenile delinquent 01:13:05

attitude you as a juvenile delinquent 01:13:08

attitude you as a juvenile delinquent are not responsible for what you do 01:13:08

are not responsible for what you do 01:13:11

are not responsible for what you do because it was your parents who fouled 01:13:11

because it was your parents who fouled 01:13:12

because it was your parents who fouled you up and so they write articles in the 01:13:12

you up and so they write articles in the 01:13:15

you up and so they write articles in the press that been instead of prosecuting 01:13:15

press that been instead of prosecuting 01:13:16

press that been instead of prosecuting the children we ought to prosecute the 01:13:16

the children we ought to prosecute the 01:13:18

the children we ought to prosecute the parents so they hold the parents and the 01:13:18

parents so they hold the parents and the 01:13:21

parents so they hold the parents and the parents say I know we're mixed up but 01:13:21

parents say I know we're mixed up but 01:13:22

parents say I know we're mixed up but that was the fault of our parents and it 01:13:22

that was the fault of our parents and it 01:13:25

that was the fault of our parents and it all goes back to a guy called Adam and 01:13:25

all goes back to a guy called Adam and 01:13:27

all goes back to a guy called Adam and he blamed it on Eve and she blamed it on 01:13:27

he blamed it on Eve and she blamed it on 01:13:30

he blamed it on Eve and she blamed it on the serpent and gods 01:13:30

the serpent and gods 01:13:34

the serpent and gods the serpent I'm not responsible for the 01:13:34

the serpent I'm not responsible for the 01:13:37

the serpent I'm not responsible for the suffering he did it on his own 01:13:37

suffering he did it on his own 01:13:41

suffering he did it on his own you see because the serpent is the left 01:13:41

you see because the serpent is the left 01:13:44

you see because the serpent is the left hand of God and what we call God Jehovah 01:13:44

hand of God and what we call God Jehovah 01:13:48

hand of God and what we call God Jehovah Jesus Christ etcetera that's the right 01:13:48

Jesus Christ etcetera that's the right 01:13:50

Jesus Christ etcetera that's the right hand the Jesus Christ sits on the right 01:13:50

hand the Jesus Christ sits on the right 01:13:52

hand the Jesus Christ sits on the right hand of the Father nobody ever says who 01:13:52

hand of the Father nobody ever says who 01:13:53

hand of the Father nobody ever says who sits on the left because let not your 01:13:54

sits on the left because let not your 01:13:57

sits on the left because let not your left hand know what your right hand do 01:13:57

left hand know what your right hand do 01:13:58

left hand know what your right hand do it 01:13:58

01:14:01

see my temper got the better of me I 01:14:01

see my temper got the better of me I 01:14:04

see my temper got the better of me I didn't really mean it 01:14:04

didn't really mean it 01:14:06

didn't really mean it my blasts got the better of me I'm 01:14:06

my blasts got the better of me I'm 01:14:09

my blasts got the better of me I'm really not responsible for them they 01:14:09

really not responsible for them they 01:14:11

really not responsible for them they were given to me you see now all this 01:14:11

were given to me you see now all this 01:14:14

were given to me you see now all this idea that you we were laboring under a 01:14:14

idea that you we were laboring under a 01:14:19

idea that you we were laboring under a definition of the self which is 01:14:19

definition of the self which is 01:14:24

definition of the self which is extremely limited so that we for example 01:14:24

extremely limited so that we for example 01:14:28

extremely limited so that we for example of knowledge thinking and walking and 01:14:28

of knowledge thinking and walking and 01:14:32

of knowledge thinking and walking and we're doing things with our hands and 01:14:32

we're doing things with our hands and 01:14:34

we're doing things with our hands and speaking but we don't acknowledge that 01:14:34

speaking but we don't acknowledge that 01:14:38

speaking but we don't acknowledge that we are growing our hair and beating our 01:14:38

we are growing our hair and beating our 01:14:40

we are growing our hair and beating our hearts that is defined as happening to 01:14:40

hearts that is defined as happening to 01:14:45

hearts that is defined as happening to us birth is defined as something that 01:14:45

us birth is defined as something that 01:14:47

us birth is defined as something that happened to us and we feel that was my 01:14:47

happened to us and we feel that was my 01:14:50

happened to us and we feel that was my father's responsibility he had a dirty 01:14:50

father's responsibility he had a dirty 01:14:52

father's responsibility he had a dirty gleam in his eye and went after my 01:14:52

gleam in his eye and went after my 01:14:55

gleam in his eye and went after my mother and so on and he did it yes all 01:14:55

mother and so on and he did it yes all 01:15:01

mother and so on and he did it yes all right because there is this point about 01:15:01

right because there is this point about 01:15:05

right because there is this point about responsibility and one way of looking at 01:15:05

responsibility and one way of looking at 01:15:08

responsibility and one way of looking at it is that we are really not responsible 01:15:08

it is that we are really not responsible 01:15:10

it is that we are really not responsible for what happened to our past we are 01:15:10

for what happened to our past we are 01:15:12

for what happened to our past we are responsible what happened to persevering 01:15:12

responsible what happened to persevering 01:15:15

responsible what happened to persevering like that yes no but you see I feel this 01:15:15

like that yes no but you see I feel this 01:15:20

like that yes no but you see I feel this is a this is a hoax you see look let's 01:15:20

is a this is a hoax you see look let's 01:15:23

is a this is a hoax you see look let's suppose now that we will follow the 01:15:23

suppose now that we will follow the 01:15:27

suppose now that we will follow the theory of those astronomers who maintain 01:15:27

theory of those astronomers who maintain 01:15:29

theory of those astronomers who maintain that the universe is not a steady-state 01:15:29

that the universe is not a steady-state 01:15:32

that the universe is not a steady-state thing but there was an enormous bang 01:15:32

thing but there was an enormous bang 01:15:35

thing but there was an enormous bang billions of years ago and from this dang 01:15:35

billions of years ago and from this dang 01:15:38

billions of years ago and from this dang all the galaxies were thrown out into 01:15:38

all the galaxies were thrown out into 01:15:40

all the galaxies were thrown out into space now then you look back at this at 01:15:40

space now then you look back at this at 01:15:46

space now then you look back at this at something 01:15:46

something 01:15:47

something which happened in the past and which is 01:15:47

which happened in the past and which is 01:15:50

which happened in the past and which is as it were the cause of the present but 01:15:50

as it were the cause of the present but 01:15:53

as it were the cause of the present but what I would say is that bang is still 01:15:53

what I would say is that bang is still 01:15:55

what I would say is that bang is still going on when you take the lovely bottle 01:15:55

going on when you take the lovely bottle 01:15:59

going on when you take the lovely bottle of black ink and throw it as hard as you 01:15:59

of black ink and throw it as hard as you 01:16:01

of black ink and throw it as hard as you can at a white wall and smash it all it 01:16:01

can at a white wall and smash it all it 01:16:04

can at a white wall and smash it all it goes pushed like this you know and in 01:16:04

goes pushed like this you know and in 01:16:07

goes pushed like this you know and in the center it's dense but on the out 01:16:07

the center it's dense but on the out 01:16:09

the center it's dense but on the out fringes it has all kinds of interesting 01:16:09

fringes it has all kinds of interesting 01:16:12

fringes it has all kinds of interesting curly cues and that's all you see one 01:16:12

curly cues and that's all you see one 01:16:15

curly cues and that's all you see one splash now in the same way we are at the 01:16:15

splash now in the same way we are at the 01:16:19

splash now in the same way we are at the moment sitting in this room and talking 01:16:19

moment sitting in this room and talking 01:16:20

moment sitting in this room and talking and thinking we are all the little 01:16:20

and thinking we are all the little 01:16:23

and thinking we are all the little curlicues out on the end of the original 01:16:23

curlicues out on the end of the original 01:16:25

curlicues out on the end of the original cosmic bang we are it we're not effects 01:16:25

cosmic bang we are it we're not effects 01:16:31

cosmic bang we are it we're not effects of it because to think that you are 01:16:31

of it because to think that you are 01:16:35

of it because to think that you are separate from the Big Bang is simply a 01:16:35

separate from the Big Bang is simply a 01:16:39

separate from the Big Bang is simply a matter of definition it's a way of 01:16:39

matter of definition it's a way of 01:16:40

matter of definition it's a way of talking we separate events from each 01:16:40

talking we separate events from each 01:16:42

talking we separate events from each other in order to measure them that is 01:16:42

other in order to measure them that is 01:16:44

other in order to measure them that is to say the notion that there are 01:16:44

to say the notion that there are 01:16:46

to say the notion that there are distinct things and distinct events in 01:16:46

distinct things and distinct events in 01:16:49

distinct things and distinct events in the physical world is a calculus it is 01:16:49

the physical world is a calculus it is 01:16:53

the physical world is a calculus it is like pretending that a curve is a series 01:16:53

like pretending that a curve is a series 01:16:57

like pretending that a curve is a series of points and so in the same way 01:16:57

of points and so in the same way 01:17:01

of points and so in the same way supposing you have a wiggle now you've 01:17:01

supposing you have a wiggle now you've 01:17:05

supposing you have a wiggle now you've got a wiggly line you see and the whole 01:17:05

got a wiggly line you see and the whole 01:17:08

got a wiggly line you see and the whole world is Wiggly lines clouds mountains 01:17:08

world is Wiggly lines clouds mountains 01:17:10

world is Wiggly lines clouds mountains people rivers everything is Wiggly lines 01:17:10

people rivers everything is Wiggly lines 01:17:13

people rivers everything is Wiggly lines now how much of a wiggly line is a 01:17:13

now how much of a wiggly line is a 01:17:16

now how much of a wiggly line is a wiggle you see what is one wiggle and 01:17:16

wiggle you see what is one wiggle and 01:17:20

wiggle you see what is one wiggle and you can see that this is a very 01:17:20

you can see that this is a very 01:17:21

you can see that this is a very arbitrary matter so we see the the more 01:17:22

arbitrary matter so we see the the more 01:17:26

arbitrary matter so we see the the more obvious Wiggles in the world and we 01:17:26

obvious Wiggles in the world and we 01:17:28

obvious Wiggles in the world and we define them as people each of you is a 01:17:28

define them as people each of you is a 01:17:31

define them as people each of you is a wiggle and this wiggle is is you yeah 01:17:31

wiggle and this wiggle is is you yeah 01:17:38

wiggle and this wiggle is is you yeah what about the way of the child fighting 01:17:38

what about the way of the child fighting 01:17:41

what about the way of the child fighting to get out of the uterus through the 01:17:41

to get out of the uterus through the 01:17:44

to get out of the uterus through the births 01:17:44

births 01:17:45

births now can be gone down how do you view 01:17:45

now can be gone down how do you view 01:17:48

now can be gone down how do you view that in the general 01:17:48

that in the general 01:17:50

that in the general well that's is simply a repetition of 01:17:50

well that's is simply a repetition of 01:17:51

well that's is simply a repetition of the original explosion is your 01:17:51

the original explosion is your 01:17:53

the original explosion is your participant right in of course or of 01:17:53

participant right in of course or of 01:17:57

participant right in of course or of course you this this is an expression of 01:17:57

course you this this is an expression of 01:18:02

course you this this is an expression of the entire earth and yes exactly this is 01:18:02

the entire earth and yes exactly this is 01:18:05

the entire earth and yes exactly this is the repetition of the original explosion 01:18:05

the repetition of the original explosion 01:18:08

the repetition of the original explosion go man you see and it starts with F it 01:18:08

go man you see and it starts with F it 01:18:17

go man you see and it starts with F it starts before birth because the 01:18:17

starts before birth because the 01:18:21

starts before birth because the definition of yourself as beginning only 01:18:21

definition of yourself as beginning only 01:18:23

definition of yourself as beginning only when shall we put it where did you begin 01:18:23

when shall we put it where did you begin 01:18:25

when shall we put it where did you begin when at partition at conception or when 01:18:25

when at partition at conception or when 01:18:27

when at partition at conception or when you were the evil gleam in your father's 01:18:28

you were the evil gleam in your father's 01:18:29

you were the evil gleam in your father's eye when did you begin let's go back you 01:18:29

eye when did you begin let's go back you 01:18:32

eye when did you begin let's go back you began on the first dawn of creation 01:18:32

began on the first dawn of creation 01:18:34

began on the first dawn of creation whenever that was that because you did 01:18:34

whenever that was that because you did 01:18:36

whenever that was that because you did it see everybody's pretending they 01:18:36

it see everybody's pretending they 01:18:39

it see everybody's pretending they didn't and you can kind of play a game 01:18:39

didn't and you can kind of play a game 01:18:43

didn't and you can kind of play a game this is what gurus do is is Zen masters 01:18:43

this is what gurus do is is Zen masters 01:18:45

this is what gurus do is is Zen masters and so on they give you a funny look and 01:18:46

and so on they give you a funny look and 01:18:48

and so on they give you a funny look and you say well I have a problem please 01:18:48

you say well I have a problem please 01:18:51

you say well I have a problem please teacher I understood of me and I'm 01:18:51

teacher I understood of me and I'm 01:18:52

teacher I understood of me and I'm caught in this thing called life I got 01:18:52

caught in this thing called life I got 01:18:55

caught in this thing called life I got mixed up with all these tubes and nerves 01:18:55

mixed up with all these tubes and nerves 01:18:57

mixed up with all these tubes and nerves and it's uncomfortable and I don't know 01:18:57

and it's uncomfortable and I don't know 01:18:59

and it's uncomfortable and I don't know what to do about it because it's all 01:18:59

what to do about it because it's all 01:19:01

what to do about it because it's all going to fall apart and so the teacher 01:19:01

going to fall apart and so the teacher 01:19:04

going to fall apart and so the teacher says like whether it's Sri Ramana 01:19:04

says like whether it's Sri Ramana 01:19:06

says like whether it's Sri Ramana Maharshi or whether it's Ed's n teacher 01:19:06

Maharshi or whether it's Ed's n teacher 01:19:08

Maharshi or whether it's Ed's n teacher who is mixed up in this thing who are 01:19:08

who is mixed up in this thing who are 01:19:11

who is mixed up in this thing who are you who asked this question show me find 01:19:11

you who asked this question show me find 01:19:15

you who asked this question show me find yourself you say well I just as me and 01:19:15

yourself you say well I just as me and 01:19:20

yourself you say well I just as me and he says all come on you definitely see 01:19:20

he says all come on you definitely see 01:19:27

he says all come on you definitely see so eventually the person feels very 01:19:27

so eventually the person feels very 01:19:29

so eventually the person feels very bugged because the the the teacher is 01:19:29

bugged because the the the teacher is 01:19:33

bugged because the the the teacher is calling his bluff and you are not the 01:19:33

calling his bluff and you are not the 01:19:38

calling his bluff and you are not the Lord God in the Jehovah sense of 01:19:38

Lord God in the Jehovah sense of 01:19:39

Lord God in the Jehovah sense of Christianity who's the cosmic technocrat 01:19:39

Christianity who's the cosmic technocrat 01:19:42

Christianity who's the cosmic technocrat who knows all the answers to everything 01:19:42

who knows all the answers to everything 01:19:44

who knows all the answers to everything but you are the Lord God in the Hindu 01:19:44

but you are the Lord God in the Hindu 01:19:46

but you are the Lord God in the Hindu sense who is different because the Hindu 01:19:46

sense who is different because the Hindu 01:19:49

sense who is different because the Hindu god it doesn't know 01:19:49

god it doesn't know 01:19:51

god it doesn't know how he does everything in the sense that 01:19:51

how he does everything in the sense that 01:19:54

how he does everything in the sense that he doesn't translate it into words he 01:19:54

he doesn't translate it into words he 01:19:56

he doesn't translate it into words he can't explain it because there's no 01:19:56

can't explain it because there's no 01:19:58

can't explain it because there's no point in explaining it you open and 01:19:58

point in explaining it you open and 01:20:01

point in explaining it you open and close your hand without knowing how you 01:20:01

close your hand without knowing how you 01:20:02

close your hand without knowing how you do it and yet you surely do it but you 01:20:02

do it and yet you surely do it but you 01:20:05

do it and yet you surely do it but you can't put it into words how it happens 01:20:05

can't put it into words how it happens 01:20:06

can't put it into words how it happens unless you're a physiologist and then 01:20:06

unless you're a physiologist and then 01:20:09

unless you're a physiologist and then even so it doesn't help you much to open 01:20:09

even so it doesn't help you much to open 01:20:10

even so it doesn't help you much to open and close your hand better than anybody 01:20:10

and close your hand better than anybody 01:20:12

and close your hand better than anybody else see so you do know how to do it but 01:20:12

else see so you do know how to do it but 01:20:14

else see so you do know how to do it but you can't explain it because the thing 01:20:14

you can't explain it because the thing 01:20:16

you can't explain it because the thing words are very clumsy way of talking 01:20:16

words are very clumsy way of talking 01:20:19

words are very clumsy way of talking about something which from the 01:20:19

about something which from the 01:20:21

about something which from the standpoint of words and the standpoint 01:20:21

standpoint of words and the standpoint 01:20:23

standpoint of words and the standpoint of logic is a very very complicated 01:20:23

of logic is a very very complicated 01:20:25

of logic is a very very complicated process so the if you ask shiva how he 01:20:25

process so the if you ask shiva how he 01:20:30

process so the if you ask shiva how he dances the cosmos he would say I just do 01:20:30

dances the cosmos he would say I just do 01:20:32

dances the cosmos he would say I just do it like you say well I just open and 01:20:32

it like you say well I just open and 01:20:34

it like you say well I just open and close my hand so the new guru who says 01:20:34

close my hand so the new guru who says 01:20:37

close my hand so the new guru who says to you dissin shiva don't kid me you 01:20:37

to you dissin shiva don't kid me you 01:20:39

to you dissin shiva don't kid me you know that you're not Shiva but they're 01:20:39

know that you're not Shiva but they're 01:20:43

know that you're not Shiva but they're just as thing called Mary Smith or John 01:20:43

just as thing called Mary Smith or John 01:20:45

just as thing called Mary Smith or John Doe etc haha and everybody says oh you 01:20:45

Doe etc haha and everybody says oh you 01:20:50

Doe etc haha and everybody says oh you can't admit that because you see if I 01:20:50

can't admit that because you see if I 01:20:52

can't admit that because you see if I did admit that I would have to be 01:20:52

did admit that I would have to be 01:20:54

did admit that I would have to be considered responsible and I would be 01:20:54

considered responsible and I would be 01:20:56

considered responsible and I would be considered crazy and I would feel that I 01:20:56

considered crazy and I would feel that I 01:20:59

considered crazy and I would feel that I really was one with this whole scheme of 01:20:59

really was one with this whole scheme of 01:21:01

really was one with this whole scheme of things and that's you see the secret 01:21:01

things and that's you see the secret 01:21:07

things and that's you see the secret that we don't let the children know in 01:21:07

that we don't let the children know in 01:21:10

that we don't let the children know in all it well not in all but in many 01:21:10

all it well not in all but in many 01:21:12

all it well not in all but in many cultures initiation into manhood 01:21:13

cultures initiation into manhood 01:21:15

cultures initiation into manhood consists precisely in finding that out 01:21:15

consists precisely in finding that out 01:21:18

consists precisely in finding that out they finally get around to saying to you 01:21:18

they finally get around to saying to you 01:21:21

they finally get around to saying to you after all you know we've been pretending 01:21:21

after all you know we've been pretending 01:21:23

after all you know we've been pretending all this time that you were Justice 01:21:23

all this time that you were Justice 01:21:26

all this time that you were Justice little boy little go but now we're going 01:21:26

little boy little go but now we're going 01:21:29

little boy little go but now we're going to let you in on the real story but not 01:21:29

to let you in on the real story but not 01:21:32

to let you in on the real story but not in this culture that's the problem in 01:21:32

in this culture that's the problem in 01:21:34

in this culture that's the problem in this culture we do have an initiation 01:21:34

this culture we do have an initiation 01:21:37

this culture we do have an initiation into adult life called psychoanalysis 01:21:37

into adult life called psychoanalysis 01:21:39

into adult life called psychoanalysis and 01:21:39

01:21:43

everybody's ruined by education and then 01:21:43

everybody's ruined by education and then 01:21:47

everybody's ruined by education and then list it can't be helped because they 01:21:47

list it can't be helped because they 01:21:49

list it can't be helped because they have to know all the conventions and 01:21:49

have to know all the conventions and 01:21:50

have to know all the conventions and just like you to preserve beef you make 01:21:50

just like you to preserve beef you make 01:21:54

just like you to preserve beef you make it salt and when you're going to cook it 01:21:54

it salt and when you're going to cook it 01:21:56

it salt and when you're going to cook it you have to serve the salt out of it so 01:21:56

you have to serve the salt out of it so 01:21:59

you have to serve the salt out of it so in the same way to make a child 01:21:59

in the same way to make a child 01:22:00

in the same way to make a child tolerable companion you have to it's 01:22:00

tolerable companion you have to it's 01:22:07

tolerable companion you have to it's going still you have to be salted with 01:22:08

going still you have to be salted with 01:22:11

going still you have to be salted with education then when that mixes up all 01:22:11

education then when that mixes up all 01:22:14

education then when that mixes up all your natural instincts you have to be 01:22:14

your natural instincts you have to be 01:22:16

your natural instincts you have to be psychoanalyzed in order to be 01:22:16

psychoanalyzed in order to be 01:22:18

psychoanalyzed in order to be straightened out and requred of your 01:22:18

straightened out and requred of your 01:22:22

straightened out and requred of your education cured of your upbringing but 01:22:22

education cured of your upbringing but 01:22:25

education cured of your upbringing but the difficulty is you see that the 01:22:25

the difficulty is you see that the 01:22:27

the difficulty is you see that the assumptions of psychoanalysis and of a 01:22:27

assumptions of psychoanalysis and of a 01:22:31

assumptions of psychoanalysis and of a good deal of psychotherapy in various 01:22:31

good deal of psychotherapy in various 01:22:33

good deal of psychotherapy in various types and schools do not include the 01:22:33

types and schools do not include the 01:22:36

types and schools do not include the insight that you are basically the works 01:22:36

01:22:43

they have in other words that that the 01:22:43

they have in other words that that the 01:22:45

they have in other words that that the simply because historically speaking 01:22:45

simply because historically speaking 01:22:47

simply because historically speaking psychotherapy originated in the 19th 01:22:47

psychotherapy originated in the 19th 01:22:50

psychotherapy originated in the 19th century and therefore still carries on 01:22:50

century and therefore still carries on 01:22:54

century and therefore still carries on the 19th century assumptions about 01:22:54

the 19th century assumptions about 01:22:57

the 19th century assumptions about nature of the universe and all those 01:22:57

nature of the universe and all those 01:23:00

nature of the universe and all those 19th century assumptions about the 01:23:00

19th century assumptions about the 01:23:01

19th century assumptions about the universe were a put-down they included 01:23:01

universe were a put-down they included 01:23:05

universe were a put-down they included the myth you see that the universe is 01:23:05

the myth you see that the universe is 01:23:08

the myth you see that the universe is actually blind energy it is essentially 01:23:08

actually blind energy it is essentially 01:23:12

actually blind energy it is essentially stupid and man's intelligence and man's 01:23:12

stupid and man's intelligence and man's 01:23:18

stupid and man's intelligence and man's values and man's consciousness are a 01:23:18

values and man's consciousness are a 01:23:22

values and man's consciousness are a fluke in the world and so this myth is 01:23:22

fluke in the world and so this myth is 01:23:31

fluke in the world and so this myth is that the world the man in other words is 01:23:31

that the world the man in other words is 01:23:35

that the world the man in other words is not a symptom of the world like an apple 01:23:35

not a symptom of the world like an apple 01:23:37

not a symptom of the world like an apple tree is a symptom an apple is a symptom 01:23:37

tree is a symptom an apple is a symptom 01:23:39

tree is a symptom an apple is a symptom of an apple tree the man is a fluke 01:23:39

of an apple tree the man is a fluke 01:23:45

of an apple tree the man is a fluke kind of a joke a chance and that to be 01:23:45

kind of a joke a chance and that to be 01:23:50

kind of a joke a chance and that to be realistic and hard-headed under factual 01:23:50

realistic and hard-headed under factual 01:23:55

realistic and hard-headed under factual in other words a a strong man you must 01:23:55

in other words a a strong man you must 01:23:58

in other words a a strong man you must realize that you are caught in this trap 01:23:58

realize that you are caught in this trap 01:24:02

realize that you are caught in this trap and face the facts so then this for the 01:24:02

and face the facts so then this for the 01:24:13

and face the facts so then this for the West at any rate this 19th century 01:24:13

West at any rate this 19th century 01:24:16

West at any rate this 19th century philosophy of man's place in the world 01:24:16

philosophy of man's place in the world 01:24:18

philosophy of man's place in the world and his identity has become the most 01:24:18

and his identity has become the most 01:24:23

and his identity has become the most plausible common sense in other words 01:24:23

plausible common sense in other words 01:24:27

plausible common sense in other words people say they are Christians they say 01:24:27

people say they are Christians they say 01:24:28

people say they are Christians they say they are Jews they say they are 01:24:28

they are Jews they say they are 01:24:30

they are Jews they say they are theosophist vedantis Buddhists etc etc 01:24:30

theosophist vedantis Buddhists etc etc 01:24:33

theosophist vedantis Buddhists etc etc but they are not because they know in 01:24:33

but they are not because they know in 01:24:38

but they are not because they know in our heart of hearts whatever they choose 01:24:38

our heart of hearts whatever they choose 01:24:42

our heart of hearts whatever they choose to believe that the world is as 01:24:42

to believe that the world is as 01:24:46

to believe that the world is as described in the 19th century myth 01:24:46

described in the 19th century myth 01:24:49

described in the 19th century myth because that's become our common sense 01:24:49

because that's become our common sense 01:24:50

because that's become our common sense the people were Christians they'd be 01:24:50

the people were Christians they'd be 01:24:53

the people were Christians they'd be screening in the streets they're not 01:24:53

screening in the streets they're not 01:24:54

screening in the streets they're not screening the streets they'll be taking 01:24:54

screening the streets they'll be taking 01:24:58

screening the streets they'll be taking full-page ads they're being sponsoring 01:24:58

full-page ads they're being sponsoring 01:25:00

full-page ads they're being sponsoring TV programs about the tremendous urgency 01:25:00

TV programs about the tremendous urgency 01:25:03

TV programs about the tremendous urgency of this Christian that and they're not 01:25:03

of this Christian that and they're not 01:25:06

of this Christian that and they're not doing anything it's kind a few Jehovah's 01:25:06

doing anything it's kind a few Jehovah's 01:25:08

doing anything it's kind a few Jehovah's Witnesses are doing it but they are even 01:25:08

Witnesses are doing it but they are even 01:25:10

Witnesses are doing it but they are even they are fairly polite when they come to 01:25:10

they are fairly polite when they come to 01:25:12

they are fairly polite when they come to your front door they show no urgency 01:25:12

your front door they show no urgency 01:25:14

your front door they show no urgency really sir I don't believe it because 01:25:14

really sir I don't believe it because 01:25:17

really sir I don't believe it because the plausible myth of our age is the 01:25:17

the plausible myth of our age is the 01:25:19

the plausible myth of our age is the myth of the fully automatic model of the 01:25:19

myth of the fully automatic model of the 01:25:22

myth of the fully automatic model of the universe in which man is a fluke and 01:25:22

universe in which man is a fluke and 01:25:24

universe in which man is a fluke and which he doesn't really belong he is a 01:25:24

which he doesn't really belong he is a 01:25:27

which he doesn't really belong he is a chance operation and when you're dead 01:25:27

chance operation and when you're dead 01:25:30

chance operation and when you're dead you're dead and that's all there is to 01:25:30

you're dead and that's all there is to 01:25:31

you're dead and that's all there is to it and that's so plausible that really 01:25:31

it and that's so plausible that really 01:25:35

it and that's so plausible that really almost everyone believes in it without 01:25:35

almost everyone believes in it without 01:25:37

almost everyone believes in it without realizing that it is made out of whole 01:25:37

realizing that it is made out of whole 01:25:40

realizing that it is made out of whole cloth it's so they're nothing but a myth 01:25:40

cloth it's so they're nothing but a myth 01:25:42

cloth it's so they're nothing but a myth so we're looking at things a way of 01:25:42

so we're looking at things a way of 01:25:44

so we're looking at things a way of striking an attitude but this is the 01:25:44

striking an attitude but this is the 01:25:48

striking an attitude but this is the powerful powerful idea that governs our 01:25:48

powerful powerful idea that governs our 01:25:52

powerful powerful idea that governs our children and that gives us our sense of 01:25:52

children and that gives us our sense of 01:25:56

children and that gives us our sense of basic identity 01:25:56

basic identity 01:25:57

basic identity alienation so that we live always in 01:25:57

alienation so that we live always in 01:26:04

alienation so that we live always in expectation of the future which of 01:26:04

expectation of the future which of 01:26:08

expectation of the future which of course never happens well it's not for 01:26:08

course never happens well it's not for 01:26:13

course never happens well it's not for me even one 01:26:13

01:26:22

you 01:26:22