(upbeat music) - This podcast is brought to you by Free Buddhist Audio, the Dharma for your life. Our work is funded entirely by donations from our generous listeners. If you would like to help us keep this free, make a contribution at freebuddhistaudio.com/donate. Thank you and happy listening. (speaking in foreign language) - And, the Dharma Power College is bringing attention to their own their school area of new society. But it's been tested just now in a couple of previous seminars that the Dharma Power College has learned. I think it's been quite effective at being sensitive to issues that aligns and issues that meet some client expertise. And running on the day that allows that discussion in that process at least to begin. And I think this whole area of the new society is something I couldn't know a news to say and about it, but I just realized how to use and that this event aren't mainly that he is thinking he's being brought to the people of taking the trouble to come and use it to engage with it. And, as I mentioned yesterday, that he thought the first mention of the new society in a winning sort of presentation of the Dharma was in a set of talks given in 1976 called Buddhism for today and tomorrow. And it was particularly a talk called Nuclear Civil and New Society that they have, I think was specific to perhaps the earlier reference to the assembly that I'm aware of. But remember the lecture series really well. At least I remember doing a poster for the lecture series that I was learning in Glasgow at the time and sort of teaching myself to then basically, I remember getting a photograph of a screen in the Glasgow set young that seemed to be sort of professionally political and social. Fitting up on that post and signposting it all over Glasgow. I'm interested partly because there was one of the things that brought tiny deceivings that belonged to the Glasgow centre and definitely didn't say it. Some said he did a little bit of a thing like getting ridged into the old things and thinking really more across the border. But one of the things was, I think part of the thing that was that was the claims that are like the one that a father offered to claim claims. And I think that kind of, that the family, I kind of claimed, said, read, and ran through the, but it was the centre, so I got off the track again, everyone started that. (audience laughs) Just remember, we set up a press-right-light and then one of them was a print shop. And we got a remix. We were always asking to say, we were sort of making books but also, and we had this really kind of a terrible relationship with a print shop that's showing the corner. It happened to be running my own Glasgow status. The people who were, you were organisers in the Glasgow Communist Party. And in the Glasgow, we had a print shop. We don't need a meditation. Posters often, we had printed, we had a call of time to do. And we didn't need to be posters often. And we had a book then, the other print shop, you know. And so the interest of 10 of 9 years of relationship between developing our species, the doesn't, and the kind of Scottish political context. And the first major, well, that looked at the text, but the lecture. And the first major of the new society. And I think rather than interesting, essentially it's not like just how fun the nature is and how widely I need to use the 10. So for me, let me read one of these quotes about what I think is the first major of the news for something or two of them that I need to do in the future. And the new place I'm in the new society is the search of a set of four lectures. To the come before us, the subtype was called the SWVU has to offer. And the first one is a vision of human existence. The second was a method of personal development and thanks to those parents. But at the beginning of that working range, we're looking at the discourse, the disc practice. The stuff we've moved on to maybe a little more and a little bit of brain. And in that context, the personal practice, by doing those interviews, the more one becomes an individual one several times, the more the only self on the other, of course, the more everyone. The more one relates to others also as an individual. Many players usually, unfortunately, one does not relate to others as an individual. One relates to others usually only because of common needs, which may be economic, political, psychological, sexual, or one relates to them in the basis of competition, like the same concept. One is the case that one has two kinds of society. There's a society based on common needs, a need especially for security and various kinds. And there's a society based on a common commitment to pass along developments. The first is why I call a group. The second is what I call a special community. And the second is of course a new society. So I don't know what I'm saying, but before Bhandi got more specific, before it became any particular structure, anything more important, what the new society was, was people coming into the relationship and away the supporters, a common commitment to pass along the building. And personally, they're going to understand the context of the two worlds as the best of them. And the talks that Dhamma Roka has organized, is always the control of the Dhamma Roka team are going to try to bring in some special, like I was looking at with this. The sponge of the time is one of the full time markers of the F.W.A.C. and talking about keeping them in particular. There is time in the talk that they order, and there will be other people. I'm just talking about the experience of one horse. And I guess the reason I'm standing here is given a talk. And I've got a particular response of the Dhamma Roka team from the material where these sectors call each other from the fold of the Dhamma Roka team. And I guess it's that particular strand, that, well, I might not be asked to talk about it, but they've all done, so they can use them individually to communicate with you. And I think, for me, that's been decent. I was thinking that the new society, because before it started, it's just a very simple, almost sensible start and point of business practice that you've been doing practice, and you've got relationships. It's a good luck practice. That's the funding that we've done doing work, I think, at the new society. So I want to talk mainly about automation, and sharing for automation. Now, a lot of people here are ordering, and there's a lot of people here are quite concerned about automation. Some people don't have a problem in that. But I think that automation is a market, it's a particularly rare thinking and a serious spiritual practice. And I want to talk about some of the kinds of fundamentals of automation, sharing, and a whole lot of that means, and we're going to protect it, but some of the fundamentals of spiritual practice. And some of the fundamentals are the spiritual practice and the research. So I hope I'm going to say you can have a sort of a rare one in some broader than just people who are involved, and you can build up the machine, sharing. I think that was a point of new funding, I believe, in the nature of practice and the nature of our relationship. So let's split some. One to begin, I think, a little bit more from a mass use of work that we live in for today and tomorrow. If you've ever been at a public organization, most de-factors take some time to explain what we think of it. But I have to say, it tends to cover something like you saying, that we explain what the private organization is, and we explain what the public organization is. Now, the core text of this distinction comes in in the lectures. And by the way, again, I can live for the first time. That's all the private organization and the public organization. So I'm going to want to quote it. "There's a type of organization that signifies one's end of the tool commitment to listen to. That's why it's a kind of thing." The sign of the site that one has made up one's mind, that one is going to do their own. One has made up quite independently and dependent on any pressure, and dependent on any influence. One has made up one's mind and dependent on the difficulty. One has appeared, if necessary, to grow up. And then he goes on to say, [INAUDIBLE] Don't care if nobody has been involved in their use, and nobody else in the world wants to develop. This is what you're going to do. One needs to determine if it's necessary to grow up. So if you've ever had a public organization, the scientists have had a public concept of [INAUDIBLE] It's been interesting to see the time, but it's sort of. That's why it goes on almost and significantly to say, oh, sadly, when I had this [INAUDIBLE] He said, "The public organization represents the science. But though one was appeared to grow, one is in fact, no problem. Many sort of times, in the public organization, it's much less the employee, or the much less than the system of private organization." So there's a couple of things I want to say about this. The briefer a talk asked us to mention the challenges in the life of land. And I think for you, there's something in this whole year. I'm not asking the question, they have to be able to try to think. I've got a day in those 20s, because you see in these days, my whole world, and you see in these days, they're like the airplane. And by the same way, I don't see any of them anymore. I've discovered this pretty much it. I was then made to be a matter of weeks before I became going up all of a sudden, I was tired. I'm going to be made to be a matter of years. And you know, definitely, I was going for-- as far as I was concerned, this is the simplest important thing in my life, I'm joining the world of significant scientists that have changed to that moment. But somehow, the fact that you explain this to me is that I still have to say, well, I think I'm going to do this quite a lot, so this thing that I'm just going to do. [LAUGHTER] [INAUDIBLE] This society is escaping some force in English to stand up for a purpose, and actually a shortage. [LAUGHTER] There's only something in the night that came to give me growth to the thing. But you know, I think, sort of, because it's not a member of my thing, but everything that I'm explaining has experienced that some of the younger members are able to do it. [LAUGHTER] There was definitely something in that intensity for all its naive energy that I think-- well, I think actually that it's really necessary. But even though I'm involved in a relationship feeling, one of the things that I'm trying to look for, I think, until you come up for a solution, is definitely, here, that what you're looking for is a marker, that that's meant to practice, that's the essential shape in coming and from the US. And it's hard to, I think, work before you know, is that you know this is why there is no complex, always, the feedback, science, or safety of other people of legitimate, dying, voting, pain, and the standardity. But I would still say that what you're looking for, at a point of organization, there are some of these things that the intention to ruin or the intention to move away from self-worth and to more open the stories of relationship to others, is the absolute, sinful, coming, pain points. I think change takes-- I don't have to say that that's the right way. But change is only going to happen at most of the relation of energy behind it. A lot of the listening of energy is caught in other activities for just not enough time for change to happen, has to be essentially coming for change to be possible. And I mean, to the effort, how do you reach out to some of what I think we really see? I think it's the thing that gets everything else, from a point of view, social practice, that it changes, it's dependable in realness, as the thing that gets everything else in you. So what has meaning to the extent that it supports the room deep in the room, a whole process of waiting up, but seeing ourselves, the relationships with other people are meaningful to be explained, to support my core sense of waking up and ourselves and others. What that blocks out makes something that's sort of necessary to understand the language, but it's not a view. From what we support our core sense, more than another generation of energy. That's the relationship with something about our core sense, more than another generation of energy. So to back this thing, the challenges and lessons of energy that may just be the, in my besties, I'm all over the more complex and all over the world that I've come over with than others. But I've got a question about how you seek the right necessity, if it's true that big change means that all the same only in the commitment of voice, you know, energy, how do we sustain our 10s of these interactions? How do we sustain everything? But I suppose my experience, but particularly in this case, as more and more people will come up for our condition, serious walking of energy, so families to be, they have real demands on it and on time. And then we keep the necessary things that we have in terms of the practice. I sort of stand as an assistant, but I think, special practice means. But I've got a selflessness that I sort of can't give up. Same thing I wanted to say at the time is that, same with the way I took it. I don't think that there's the public or the nation justice. I mean, it's a bit of talking about the kind of chef and emphasis of society towards a more and more individualist thing where you use more selves. And I think that's true in special practice. Certainly, I thought on one practice, it's time now where you're individually and as my saying, a world's picky, a world's playful surprise because I don't think that all of you. I don't think that does justice for the spirits that you can support something or you're saying that you're a practice of innovation, so. So I want to say a little bit about that. Mentioned already that organization got these two things. There's a private organization that's got a public organization. And I want to really want to talk about the private organization. This is where the individual, sorry, public organization. It's where the individual comes into a relationship with the community. And the thing that this is that the ritual itself is a self-fully essence. And the full message is what we call the acceptance essence or what you commit yourself to at the time of the organization. And I think these four years, you see something sitting in the center of the future of the practice that makes it a special community. The four verses are, first of all, the loyalty to my teachers and acceptance organization. Second one is for the second enlightenment, I accept this organization. The third one is in how many things in the rhythm, I accept this organization. And the fourth one is for the benefit of all beings, I accept this organization. You think that this kind of only starts to really reduce the sense of being involved in the relationship. It's so much I mean, the sense of the relationship and the risk essence. You can certainly, it means three of the four verses to be the relationship with the loyalty to my teachers. How many things in the rhythm, how many things in the rhythm. And I'm saying that the context of the organization certainly with the Dharma, the symbolized by a Buddha, a Buddhist side of the figure through this type, this way to become. So actually, even if it is the context of the organization for the sake of the enlightenment, it's also relationship, the first coming into the relationship with a Buddha or a Buddhist side. Just this idea of the old rules of innovation, I think, that's quite significant. It started to notice as well, I guess it's a shame sometimes for something. You become a bit more aware of it in the environment. And we noticed that more and more, even in the basic Buddhist teaching, so much you get less than a piece of vision, difference in the relationship. So more or less than more, a couple of questions. First of all, for me, it is Ritika. Ritika is also a bit of a common time. It just arranges a number of things about the person. You get the ones that you get, the twos that you get the twos. It depends so on. And this action only one's two main differences. So it's not a perfection. And the first one is our best that says there's one in 10 million people to see. Nothing else does so much get attaining the goal of this one in 10 million people. And this important thing in 10 million people is reminding attention that there's a tension in the world to what supports your own understanding, their feelings, their feelings, their feelings. In the next phase, there's so many things. There's one external condition, and nothing else does so much for attaining the goal, as best as the external conditioner. What is that? It's very interesting that the Italian stereotype, the spiritual friendship. It's very interesting, it's really matter if I play a game on these two things brought together in the one day of seeing them looking at the women of space. The next day I'll say they're coming into this and say, "What else?" The tower of the city, which is probably one of my own stereotypes, the Buddha has been asked how many of what were I teaching? So, you make up a number of conditions, but basically it's a true condition. First condition is when you move in your own dialectic schemes that descends you to their certain hobbies. You can go ahead and start thinking something stupid. But then it qualifies and it says, "When do you know that these things are pleased by the ones that make different stuff things can develop?" So again, you've got individual experiences, the individual experiences that other people's experiences. Now we've seen there's more than more of a piece, and with this teaching, it seems to be always a bit of a structure. You get it very, very expressive in your mind. It is very, very similar to what we're considering, but I'm just seeing it more than moving to every text. It's a desalting self-awareness, and a desalting connection response of this death of the relationship way up. And it just seems to me that's part of the nature of spiritual experiences, to be able to start being self-awareness, be able to respond to this. And the religion of... one of the aspects in the spiritual experience that I've managed to work with it, is that we're trying to take special, special experience as essentially the experience of equalness. Because of the movement up to science in a point in the center, equalness, spiritual experience as a movement of expansion to work something outside the order of a religion. It's an extraordinary sensitivity to what works what is called "unmovement.org" and, as I said, a lightning with no appears, no acquisition. But I think the death idea is that we move from a movement up in science in a room center to work as a sensitivity to "unmovement.org" you get this movement in two directions, you get this movement and it's a deeper self of the awareness, and you get this movement of wisdom, self-referencing and awareness of other aspects, part of it is a basic freedom of spiritual experience. And it's reflected in the organization practice. You could say that not deepening the individual awareness as emphasizing the kind of automation. You can come into a relationship with an understanding of your coordination. I want to say a lot of it is that the each of you is full of wisdom. So the first one is loyalty to my teachers. Umm... This is quite a theme in the opening movement. To do what I do, I sort of ask me, is to describe your sort of re-emphasizing the order of community and the same things. I want to say a lot about the explanation of the loyalty to my teacher. And I think that if we were going to be looking at ways and ways, I think this is a significant idea. But first of all, the family and the influence of the teacher that we're connecting to is the Buddha. Uh, Bandhi says, uh, and the discussion around this is a major writer, that he has recently been emphasized in the importance of the license teaching of the Buddha. Time always says, "That's for the Buddha, that's the teacher that we come from." And other teachers, and other teachers, are to be judged to the extent that in how many of the teachers are shopping here. I find the idea of a craziness of the license teaching of the Buddha, I want to say something about it. Obviously, this is not my natural experience. I mean, I'll come at the down front, much more abstract on the view. I think I'm much less passionate about this kind of view. I don't think so, but I think there's a bit of teaching that you can't give to the incentives. Uh, a way of listening to the Buddha is something I really have to say, or listening to you for the core, I need to go back to that. Um, but it's been same stuff recently a bit, but it's what the matter looks like. Um, so for example, uh, one thing he's been emphasized in is the experience of the pilgrimage. And, uh, again, I'm bad at school week, and I'm in the industry of the year, just to become something of pilgrimage, just trying to understand what it's like. But after this, when I'm old, kind of, school is not fake, just me. Uh, um, I'm just sort of, you know, lowering things. And, uh, how you, um, present some of the alternatives I need you to do, because, uh, you need to understand some of the alternatives I need you to do. Once they bring them both diet, and the benefits and aspects, uh, experience of, um, doing the, uh, the goal for refuge and prestige and practice and the ability to, uh, I can say, uh, oh, that's very kind of stuff. It's usually a certain year, but a big community at the bottom here, a slightly 400, maybe open-ended, men and women, uh, Westerners, and Indians, northern areas, southern areas here. And another point is you visualize, uh, a refuge to the center of the refuge here, but, but, but, uh, and then, uh, you do the meditation practice, and you open it up, and you start a refuge, or, uh, a body career, and you get there, or to the bridge of a system, actually, and lighten, but at least take for a second. Now, you have something about the resonance that the practice goal, from being in the place, where the action of making it happen, was that there's no way in the past that grounded the practice, so you can see the names that deep in the gaps, uh, and, uh, up and down, it's, uh, just still the same time, much the other time, before. So, talking to each other, the visual engagement practice itself, uh, is a way of coming to contact work a bit. But one of the points that, I guess, is the, I mean, I think that that would exist, and, by the way, you need to know the basic teaching of the Buddha. No, it, it, it, it, it, in a number of places you learn, sportly, and the core teaching of that, but, but, the absolute least same teaching, that the teacher and the teacher are not bothered. And I want to say a little bit about it, and how the first would just be the reason study on, on the concept of course, but a lot of it, I think, might be the, I think, I think it would be interesting, always happy to get in the last year or two, is that I'm no higher teaching the room, you don't understand it. And we just don't see study on the teacher's side of the parlor, but I feel like I'm struggling, so I mean, but I think it would be shifting, I guess, before the teacher's side of the parlor, and I'm guessing, I want to say a little little bit about it, and the rest of the parlor, I'm tired of the magic you've seen in the public, but I say the best of the end of the week, so you're getting more, you can make sense, it's something that I may not understand. But nevertheless, I don't want to pass it on. So, basically, we have a number of conversations that I'm taking. I'm just trying to read the terms in the early teaching, and just make sure that he's been clear about what he was trying to do in a time. And one of the, there was a strand that he did as a teacher. It was really similar to the idea of the teacher's side of the parlor, so very similar idea by his own teaching. The idea of conditionality, particularly the idea of conditionality, having not just a sort of, so incredibly similar, an element of the experience of the teacher's side of the parlor. It's really similar to the teacher's side of the parlor. And the idea that, yeah, I want to just sort of talk a little bit about two reasons. One is, just behind the same view, some of the simple idea of school. You come across the pictures on the parlor from the get-go. Then you're staring away, don't feel you're going to be understanding a lot of the more detail of what the teacher's trying to get at. It looks like, I wanted to just say something about the subtle theory of diabetes, anything, but a competitor. But to be able to report in this conversation, I think it was important, but it was finally saying that the Buddha wasn't interested in abstract things, about the nature of reality. That he was interested in those feelings or their experience, of those elements of the experience that support and depending on yourself, ways, depending on yourself. So, it was in the Buddha, basically doing the process. As a teacher, you didn't get any more abstract than you needed to, then you only thought of the speculation that you needed to, to support that, depending on experience. So then, the argument was, that later ending in the fall, anything cultural in all, tended to upstarchy, and tended to go from a nature, so they couldn't explain something to me. The Buddha called on to, tended to sector roles in it, but it tended always just to want to push you by on what was happening in its life. So, that the, but we're talking, for example, the text of the Brahmajal Sita. And it's a bit of the thing that most of the Brahmajal Sita, were the Buddha goes through all these feelings, he said they're basically the Buddha, trying to respond to people who miss him, say, a critical meditation experience. They have a big experience, it starts to get on the boat, and it's the Buddha saying, "It's all a feeling, it's a fact, it's a feeling, it's what's happening in the Buddha, it's human." So what you see is that later ending in the Buddha, tended to make a physical life. So, I, I'd use what she knew to, I'd use what Yahriya Manyan, I'd use what the Dhamma Chaya, even I'd use what the Dhamma Chaya, even I'd use what the Dhamma, even I'd use what the Dhamma Chaya. Tended to get talked about, well, we got first of all made out of science, and I'm really saying that Dhamma is saying that if you make something out of science, it's hard not to think about it, it's a thing. So there's some thing in there that you're going to come into, which seems like you're going to go up to with the context that's happening to them. And he said that the Buddha was much, much simpler than me. Then there's very, very moving, a little classic, so I don't know if I'm going to do this, especially when we're talking of its final conditionality. And the, the, the, the way that it's especially used to be, with the final conditionality, represents the permanent possibility of the Dhamma. It's within every moment of consciousness, the possibility of the Dhamma Chaya. And then this lovely lot of life that I can respond to, she said, "Do you believe there's such that stones fall into the ground?" And then the way you know this, that's all. So as if it's part of the nature of things, and saying that in reality, the apple comes up into the hexagram. And in any moment in consciousness, there's the possibility of the Dhamma Chaya. You can absolutely have confidence in that. And then it's, it was trying to say that conditionality gets the things of a dynamic, unspoken, and common, and the experience. But there's no such thing that could be chatted, but there's no way out there from the perspective of the study. But what's been described as our tendency of the land, for the ones that we use, the frustration of the land, for never being watched, and it's used to self-transcendence. And the liberation from the leaders that I call it, the nature of things, we start to really think that it's the experience of liberation, and I deepen itself over the things. But there's no thing that's being described. There's no kind of tension within the common community. The tension within the absolute confidence that the really importance of apple forms of the tree, that's going to help us. And, again, on the bottom of the comments, I'm going to say that you have a story that's used, but the best thing you can do with it is saying that it is recognised to be simply a strong community for people to manage their lives and just have faith in the community. What you can do is accept the message, approach the leaders with reverence. Understand the bitters met, the bitters met, the decorators. And in just a lot of ideas, to open you up to a sense of evidence to the nature of your mind, and what I think is the only one to visit itself for the conditions. But there was something in our heart, there's something about the idea of the "what" style of condition has not. That can be the main to move to a deeper, deeper way of accepting. You just pass it and it shows that it's almost like that. And also, something about the idea of the Buddha not wanting to make a physical life. Just make the idea that any beauty about your experience fits like a species between you and the species. Just couldn't you leap from the puncture and move to the past 30 minutes. I mean, at the time I was told to study at the time, that they couldn't use it. And they were talking at the time, I don't really think so. One of them came at the time, at the time, they were talking. And then they saw the study, what they thought they were talking about. So, the harder the idea of certain thoughts that went down the road, the focus part of the video was just to keep an atmosphere where people were saying such a thing. And then the discussion point really, people started to ask questions. It started to ask things like "what does that do?" So, just talk to them something, what they're not going to ask a special thing, but they're assuming it gets made up of this person's agreement that they have the practical experience. But there was something about coming out of the past. A lot of them were saying such a thing to climb the grid over this reluctant feeling. Just quote so much if it is a practice it's trying to do. And pointing you back, pointing your attention back to the room to die awake at this view. And to join this back up with a little bit of what one of the things, again, I really haven't quite got so clearly before. And actually the Buddha is a bit of a description of what it is that we're trying to use to go towards. And the more outside category of the Dharma, that if you're reading with this right story, if you're reading with other words, it's a visual experience. I get up with the Buddha. And how will you see the thoughts of today? So that's kind of a festival, a loyalty to my teachers. So the Buddha, the core is not a core for the world tradition. But we don't always meet the Buddha. And in a lot of cases we meet the experience of relationship with people who are not going to come. And you can see things about what different ways of this. But obviously this sense of identity and self, by me talking about the order, then we say that we don't practice the Dharma, then we have strength. The practice of the Dharma is to take a particular form. It follows the sense of a particular set of teaching in practice with then a particular framework in order to achieve a new progress. You need to have a specific formulation of the Dharma, a specific structure that we need to do. But we've explained the rest line of which I did the same to look at. And we've decided to quickly see that anything much as you follow my understanding of the Dharma, the general range of practice you can ask for, you connect a community of practice to that extent. But that's the understanding of the sense of it. It's following a particular set of teaching in practice, a particular framework, and a particular way of making sense of what we need to machine. I would say in the last few years that the order has brought and experienced a number of different sources, a number, particularly a number of different meditation positions. I think the sum of things must be helpful. I think that you really support our deep and meditation process. I think it's also confusing. I think we've brought in a physical idea. I think we need to our approaches to practice. We're doing all these things over time. And you've got this idea, a scientific, and other teachings, and other teachers are to be judged to the extent that in harmony the teachings are shocking to me. Now, I think the two things that we've been asked to do is what the verticals, critical acumen system, that we've been asked to wear them from the tradition that two use with it critically. And I think we're also, it's just that's really a practical point being that we need to really have a particular system of practice. So we've been asked to bring in other practices, have a room experience, to be able to use them, that support would be dependent on students. But to do that, and really the teachers in dialogue, and the teachers in the project, we need to keep up the average. And I think that's my idea, both. I think that to me, the level of dining, I don't care. I don't know. But your hands, I'm fooling with the first idea of a touch of something, but I don't need to realize that it's very much a way. It's not so much an understanding, that the buildings are not really being bought. And you're just sort of recognizing the boundaries for me of dialogue and a grasp of the dialogue. So I think this thing, but maybe one of the challenges of others, as I've worked on, as I've spoken to the community, as I've already experienced, as we say, as the support of that experience, have to really power the staff with the respect that it has to be power the staff with. I understand, for best seeing the respect of the people within the community with the community that we've talked about, something that might each of the dialogue with the families that affect them. Not a more precise thing to deal with the other. The second one is, for the 18 of the lightings, I accept this organization. And I think this is one of the absolute fundamental things that you have to do. And at least I think before we were going to film, there's a bank saying of new ways. A commitment to be shown has an effect. It's only to maintain the community of commitment and practice in the community as well. In large, you have to maintain the community trying to follow different teaching practices at the same time. So the first thing I think, and again, sort of less than a challenge, is that in the actual community, I think how to help them, well, first of all, you're confident that the framework for practice that we're practicing within supports can change. The second thing is, I think, you need to feel this and actually support that change. So I think just the fundamental boost practice is what is it to take to support you in the community. And the idea that your practice doesn't start is that what you're doing is setting up an opportunity to build something that you can say that you use. And it's a lot less than you are the only time you can be looking back and see what is done. I think it's a process that just unfolds to the third balance. Very, very simple formulation. But in some of the quarters, quite often the last year or two, the banks in their fine means starting practice. There's a deepening, really a deepening portion, deepening clarity about the nature of things. That deepening clarity is starting to inform so that we act more and more from that. You can, itself, only understand the situation. And then, definitely, that we do all the time, different people. But one of the things that I would say is that if you do need science and all the time, you can forget the feelings happening in the heart, or in the past. One just has to intensify. One's effort can be designed by its authority. If you intend to find an engagement with a awareness, you can get an opportunity. But the deepening part of it, is that there's a lot more to the nature of things, acting really in the world, like life. It's extremely difficult to hold others, but if not, it's a simple time to move. So, the reason I want to mention that, and again, this thing about sourness, is that I think we need enough clarity of what we're doing to know what the next step is, to know how unique life is to do this. There's how many things in heaven. And again, this comes back, I think, to this fundamental point, that we come into a relationship with other practitioners. And that you're trying to say not, I think what this basis has been for is a certain routine to do in a relationship. That leads the point of the way to the society consists of people in a relationship that is the same as that it can be. So, I think we're going to take people's time to grow in a relationship with other people that come to grow. And it's one of these three questions. What is it that can create within a relationship? I think there's obvious points that just follow in the future that I don't really need to teach us. I think there's a little time for us to support us if you're in dialogue with people in dialogue I'm just going to ask the dialogue, understanding the dialogue in person. So, I think that's a fundamental point for a very deep understanding. I think it's also true that as you come into a relationship with other practitioners, you're going to always be interested in it. Tariqana, in my second example, I have been on my team. So, just some examples, I guess, most of us have had. I was thinking of a specific example, I was thinking of a chief of some of us. Then, we were looking at the other kind of scientific. And the three days, it was clear, but my opinion of the text is definitely from time ago because we don't have the text. And on days we young, it wasn't maybe this far. I had gathered four explaining my experiences. In days four, many times, in time, a worker gave a talk and said, "It's insane to me specific." I heard that so I got on the moon and I got the text. The scientific was so useful. So, I was like, "Oh, I'm taking a bite." [laughter] But over the rest of the retreat, we had a time ago. And I just realized, my understanding of the text, deep enough. I just think that there's really a sound to its feelings of a text that's absolutely the same sort of my practice. Some of them work in a quite hard way, actually. Some of them are coming up and just reading with it. And they're not sectioning. They're not dialogue. More understanding of the text, more and deeper. And then something that happens in the relations, it's not just that I've got information that there was a sort of wave of being sparked off by somebody else's intelligence, or somebody else's own weight, and deep enough to teach them the birth of the Buddha. And just that, for me, it's such a descendant of its feelings of what's the aspect of all we have in a set practice, in my corporate context, that really seems to be engaging in the real experience. It's seen as the kind of interrelationship that equally suggests something like that, but it's seen both of you in the relations, such a teacher at the time, something happens in that. They couldn't have less of a fight from all of you. So I was just thinking that, you know, certainly that the treatment by having nothing that's dialogue and the same means with people to some extent, I don't know, I can just say without the sphere of practicing and then marketing the context, and supporting the words of moving practice, a famous quote from Manchin. He says, "It seems that the Buddha's chatter is something more likely to arise within our community, whether or not there are people who are watching or whether it's in our effects." The Bodhisattvas, more likely to arise in the case of the most people working hard together, stimulating, sparking men and girls to be any sort of thing in the picture, and whose teeth may tend to be more of a kind in the picture, but not a bit serious. And I suppose that more and more about my experience is having much, a sense of how you go with a relationship of any practice. As long as you think I'm generating a unhappiness discussion, or there isn't anything, I mean, dying with a question that was really for us to say that there is any practice, and alone for us to think about it, that you don't have to be different. I say on the idea, sometimes it's thought you wanted to work in school and you do it go for it. But what I mean, I really go for it, with new things, and you do it in many times, with a meditation practice, and you have to call it, you do it go for it. And I say that this moment like this, where you see something you've always learned, but you just need to sort of understand that you're with experience. So I just realized that what would be really good for you would not be feeling through a sense of experience that we've got problems with experience. Just because you just don't, that there is no sense of experience that doesn't happen further into it. I grew in a way of yourself, I grew in walking this thing, I grew in exploring circles, and I thought it was good. But it's just, I think it's fantastic. I think that if it's not to the doctor, we might wonder if any of the good is not out of yours, definitely, at the time of the nature of the experience, and I would throw things, looking at you who looks to you, it's good to have this place, or it can only have a place, and I couldn't think that brings you to a relationship, I would suggest. So back to the thing about your questions and challenges. I grew up in a generation with people, let's take a look at what to tell. In the author's newspaper, a few of the people end those concepts that I think support the teaching. I think there's even a dress away from chapters that went by now saying that there's a friendship that we all don't need to meet with, that we come into a relationship, that we have to meet. In the question and challenge, there's an impact that we have in the teaching, that is a fundamental support for our own people and practice and our own self-confidence for our their conditions, and support for our management. Obviously, to me, it's very important for people that are living together. If I'm not the case, then I think it's just a question of how you say things, and it gets a little differently to you in terms of your relationships, but it's a good thing. Now, don't you know, just the last question, the last question, it's not for the benefit of anything. I think not just the... the depth of what was... the groaning skills that you're having and the feeling of self-awareness, that you don't need to understand the sadness. It's a natural character that you can meet with itself, and it gets involved in management, it's just that it's you understand what supports you in your liberation. It's something that you want to include others living together, and that process that you can see themselves in living as part of living, the response that you're saying to others. Okay. Just not to be one last quote from your address, but he says that originally, the Western readers both of us can see those as a really bolder. The idea was that people would connect themselves to these things, and work under personal development within their context of all of them found life full times all of them. However, a time went on, more and more of them was wanted to get a familiar expression to the family, to the spiritual life, to the work of your death. It sounded difficult to do less, but then we fell in love with family life already in itself. So at present, as has been in 1776, there are various things about the members, some of them isn't mine, some of them are full times all, some part times all. Some are full time workers, some are moving, some are the young people in the family, others are the young people in the city, some are the young people in the city. But all the members of the author only come by a cause coming from two girls. It's no longer possible to speak of the author as only author. At the same time, it's no longer asked to call. Perhaps it represents some new kind of development, not to get what you're avoiding, but called to the spiritual spirit of the time. I just thought I'd say only the conception of what the author is. What they're trying to do is to find a way to get the art, through self-indeaching with the Dharma, and making the shows that we live in now. As I was saying at the start, I think in the imagination of what people think, what they feel is the way within the world of God. But think of this now. I think that we've exploded a lot of people who have seen the spiritual practice. I think it's a really important value and that the problem is with what we have just been through in the last 15 years. It's fantastic that people even look to remind us of the time as well as young people, people, communities, people, families, and it's crucial that you're a record man, and the things with spiritual girls, and any individual, and set up an approach to the Dharma, the support center. One way or the other, and a worry that was possible in the last 15 years, is that in the member-known official, we have a son who's just a second center, talking about meaningfulness, practice, becoming more common in the community. And he says, "What do you think of us?" He says, "As best the Dharma about things of this society, or as best the Dharma being what I've done." And then he says, "Have you felt the difference between these two worlds?" And I thought that was such an interesting question. I think just to invite us, how do we make this kind of a necessity? What if it's possible, I think, with all kinds of individuals trying to beat them in self-awareness? Same with recognizing that not self-awareness or deepening self-awareness are supported by coming into a relationship, what people share about their potential, and that the dignity of their experience, that they create a potential in relationship. What's crucial in this? Get a circle in this. 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