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<v Speaker 1>Now you see, it's true. We mustn't give the show away.

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<v Speaker 1>That's why there are esoteric teachings. But on the other hand,

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<v Speaker 1>there is another opposite extreme, which is not realizing that

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<v Speaker 1>the show is a show, and that's as bad as

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<v Speaker 1>giving the show away. Say you go to the movies

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<v Speaker 1>and you go to see some great horror movie, you

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<v Speaker 1>know awful thing. Well, why does one do it? Do

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<v Speaker 1>you want a thrill? And the whole of the universe

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<v Speaker 1>wants a thrill. That's what it's all about.

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<v Speaker 2>Otherwise it would bit boring. But when you go to

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<v Speaker 2>the movie, you know in your heart of hearts that

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<v Speaker 2>it's only a movie, and.

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<v Speaker 1>Yet you contrive to some degree to forget this while

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<v Speaker 1>you're there, and therefore gets scared and feel real creeps.

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<v Speaker 1>But that's great. Some people like to go and cry.

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<v Speaker 1>They go and see some tragedy and just love to

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<v Speaker 1>weep because it's a Catharsis.

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<v Speaker 2>It gets all the solt aalary or something.

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<v Speaker 3>I know.

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<v Speaker 2>So you do this thing and it is say it's vicarious.

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<v Speaker 4>Yep.

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<v Speaker 1>But that is the spirit of showmanship of play. So

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<v Speaker 1>one might say then that it is possible in this

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<v Speaker 1>life to attain a sort of metaphysical courage, in which

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<v Speaker 1>you know, really know deep within that the most harrowing

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<v Speaker 1>experiences that physical existence can offer are a show. Now,

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<v Speaker 1>this is the what you might call ultimate nerve. And

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<v Speaker 1>for example, when the samurai in Japan studied Zen, that's

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<v Speaker 1>what they wanted to get.

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<v Speaker 2>They wanted to get ultimate.

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<v Speaker 1>Nerve so that absolutely nothing would phase them. So there

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<v Speaker 1>is a poem which says, under the sword lifted high,

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<v Speaker 1>there is hell making you tremble, but go ahead, and

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<v Speaker 1>there is the land of bliss. Don't hesitate, don't be blocked,

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<v Speaker 1>don't be phased, nonplussed by the illusion. Now you would say, well,

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<v Speaker 1>that's all very.

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<v Speaker 2>Well, but I can't bring myself to that. I start

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<v Speaker 2>to shake and I can't stop.

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<v Speaker 1>It is not to do with my will, and no

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<v Speaker 1>amount of gritting my teeth, clenching my muscles, exercising my will.

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<v Speaker 2>Power can get rid of the shakes when I am

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<v Speaker 2>really scared.

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<v Speaker 1>That's true, But you must remember that the secret to

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<v Speaker 1>all this is not to be afraid of fear. When

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<v Speaker 1>you can really allow.

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<v Speaker 4>Yourself to be afraid and you don't resist the experience

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<v Speaker 4>of fear, you are truly beginning to master fear. But

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<v Speaker 4>when you refuse to be afraid, you are resisting fear,

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<v Speaker 4>and that simply sets up a vicious circle of being

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<v Speaker 4>afraid of fear and being afraid of being afraid of fear,

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<v Speaker 4>and so on.

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<v Speaker 1>And that's what we call worry. Worry is simply a

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<v Speaker 1>chronic condition. And people who worry are going to worry

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<v Speaker 1>no matter what happens, because when one possible threat is exterminated,

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<v Speaker 1>they will immediately discover another, because worry is an infinitely

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<v Speaker 1>skinned onion, And you can go on and on and on,

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<v Speaker 1>because the moment you see you reduce the size of

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<v Speaker 1>the onion and you get your worried out about this,

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<v Speaker 1>suddenly your whole sense of distance and size changes, and

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<v Speaker 1>because you're looking so intently at this little onion, it

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<v Speaker 1>fills your whole field of vision and is once again

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<v Speaker 1>a big onion. See, you start peeling that down. But

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<v Speaker 1>as you get another one about this size, then it

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<v Speaker 1>enlarges itself in your judgment and your sense of values,

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<v Speaker 1>and once more it's colossal.

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<v Speaker 2>Now that's always going on.

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<v Speaker 1>So if you are disposed to worry, there is always

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<v Speaker 1>plenty to worry about it.

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<v Speaker 2>You make plenty of money and you have no troubles

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<v Speaker 2>about that. Then you start.

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<v Speaker 1>Wondering if you're going to get a disease, and the

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<v Speaker 1>doctor says, no, it's all right.

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<v Speaker 2>You' nothing wrong with you. Then you wonder if you're

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<v Speaker 2>going to get.

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<v Speaker 1>Into an accident, and then you take precautions, and then

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<v Speaker 1>you wonder if there's going to be a political revolution,

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<v Speaker 1>whether your house is going to be rob There's always something,

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<v Speaker 1>so it is really this kind of worrying is a

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<v Speaker 1>completely useless pursuit, and yet we feel a feel guilty

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<v Speaker 1>if we don't do it, because it's somehow put into

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<v Speaker 1>us that a proper amount of worrying is showing a

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<v Speaker 1>good sense of responsibility. You're concerned, and all people, you

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<v Speaker 1>might say, who are socially conscious.

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<v Speaker 2>Are concerned.

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<v Speaker 1>So when we say I am concerned, it means I

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<v Speaker 1>have a frown on my face, and I'm worried about you,

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<v Speaker 1>about the nation, about the war.

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<v Speaker 2>It's on concerned.

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<v Speaker 1>Untilick said religion is ultimate concern. I am concerned about

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<v Speaker 1>the universe. But what I call concern in the way

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<v Speaker 1>I would want to interpret it instead of this sort

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<v Speaker 1>of frown, is something more like amazement. In other words,

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<v Speaker 1>that existence is extremely peculiar.

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<v Speaker 3>I can't get my I can't explain this feeling because

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<v Speaker 3>I don't know quite how to ask a question about existence,

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<v Speaker 3>so that I could be said to be wondering about

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<v Speaker 3>it in some sort of clear thinking way.

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<v Speaker 1>What is It's a very nice thing to consider to

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<v Speaker 1>yourself that if you were going to have.

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<v Speaker 2>An interview with the Lord God.

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<v Speaker 1>And you would have only five minutes, and you might

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<v Speaker 1>ask one question, what would you ask?

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<v Speaker 2>And you've got plenty of time to think this over

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<v Speaker 2>in ad moment?

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<v Speaker 1>And do you realize question out of question and say, now,

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<v Speaker 1>that's not really the thing I want to get at.

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<v Speaker 2>Uh, it's not that like do you exist?

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<v Speaker 5>We can't but say, of course yes, here I am

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<v Speaker 5>am I having a hallucination? No, well, ah, how can

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<v Speaker 5>I be sure that this isn't a hallucination?

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<v Speaker 1>You see? Well, then you reject all that sort of question,

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<v Speaker 1>and when you finally come down to which you don't

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<v Speaker 1>know what to ask, there is a sort of question

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<v Speaker 1>in your mind, not so much a question as a

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<v Speaker 1>questioning a feeling of it's all unbelievable. It's amazing. I

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<v Speaker 1>wonder at it, I marvel at it.

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<v Speaker 2>It is a miracle that there is anything.

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<v Speaker 1>But that feeling you see of the the marvelousness of

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<v Speaker 1>being is what I call or would want to mean

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<v Speaker 1>by to X phrase ultimate concern. It's also love is

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<v Speaker 1>involved in it. See, that's the part of the problem

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<v Speaker 1>of them an abstractionist cultures such as ours. As I indicated,

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<v Speaker 1>we are not materialists, we are abstractions. A materialist is

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<v Speaker 1>a lover, and therefore is somebody related to the present,

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<v Speaker 1>because you see, you can't love except in the present.

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<v Speaker 1>So if then you try to obliterate fear, the fear

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<v Speaker 1>that black may win, you're working in the wrong way.

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<v Speaker 6>To attack ef fierce is to strengthen, because immediately you

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<v Speaker 6>feel guilty if you don't succeed, or you feel inadequate.

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<v Speaker 6>But fear is something that arises naturally and spontaneously under

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<v Speaker 6>certain circumstances.

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<v Speaker 1>Just as you will feel warm if you get near

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<v Speaker 1>a fire, and you can't go up to a fire

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<v Speaker 1>without some sort of self hypnosis and then say, well,

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<v Speaker 1>I refuse to be warm.

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<v Speaker 2>There's something a bit weird about that.

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<v Speaker 1>On the contrary, it is very natural to be afraid,

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<v Speaker 1>and so if you don't try to knock it down,

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<v Speaker 1>you don't try to make yourself over into some sort

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<v Speaker 1>of preconceived.

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<v Speaker 2>Idea of what you ought to be. Then you're on

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<v Speaker 2>the track.