Is there anybody here who wasn't here last night? Two people? Three, four? Five, six? I'm going slowly in getting started because I would like your consciousness to be in the details of life.

[01:09]

Ich werde mir Zeit lassen mit dem Anfang, denn ich möchte, dass euer Bewusstsein in den Details, in den Einzelheiten eures Lebens ist. Because that's really what this sutra is about. And those of you who were here last evening will be a little more prepared for what I'm implying here. But I think those of you who were not here last night will catch the feeling of if I leave something out that I talked about last night. Now the job of a sutra is to introduce a teaching to people.

[02:22]

And to introduce a teaching to a people, a society. And... And a sutra is meant to be written in such a way that it can really only be understood at the level at which the teaching exists. And it is really written in such a way that it is on the level where the teacher is. So it's a hard thing to dilute. You can't dilute it. You can understand it at several levels.

[03:34]

And each level implies the existence of the other. But it's not a dilution of the other. So knowing that one of the topics in Europe this summer was going to be the heart and mind teachings, I've been in the back of my mind been kind of turning over how to how to present this teaching to you. Now, the idea that form is emptiness and emptiness form, how many of you have heard of that phrase before, form is emptiness? Put your hands a little higher so I can see.

[04:44]

Has anybody not heard that phrase, form is emptiness? Okay, that's three people, four people. The sutra did its job very well, even in Western culture. In other words, most of you but almost all of you, except for a few, have heard the phrase, form is emptiness. I remember when I first spoke to Suzuki Roshi about this sutra. He said that it takes quite a long time to understand the sutra from inside. From inside means something like, if you were going to write this, this is how you'd write it.

[05:52]

In other words, if you were going to try to say something like this, this is the way you from yourself would choose to say it. That means you are turning the sutra, the sutra isn't turning you. Do you understand what I mean by that? Now turning the sutra, this is a little aside, but these asides have some value, I think you'll see. The phrase, turning the sutra, is a good one in English and it's a pretty good translation. Because I think it clearly means that you... that if the sutra turns you, you're reading it affects you.

[07:11]

You're understanding the content of the sutra through reading the sutra. It's coming from the text to you. But it also means literally turning the sutra physically with your hand. And that's done several ways. The Tibetan prayer wheel is turning the sutra. You put a little sutra in a little metal case and you put a little weight on it and then you turn it. Yes. And what is done in a similar way in China and Japan is the sutras were originally written on accordion-like books where the paper folded.

[08:22]

It's folded like this back and forth. A little bit like this. That's where this form comes from. But what you do is when you physically turn the sutra in China or Japan, if you imagine about a hundred of these pages, and there's the boards or the front and back stiff part, You take it with your hand, with two hands, and you stretch it out like an accordion, then you let it fall. And it's done practically because to get the bugs out once a year, you do it to air them, get the bugs out, get all the mold out from the damp climate of Asia.

[09:29]

But this is also sort of considered studying it. And I hope by Sunday you'll have an understanding why someone would consider that form of studying the sutra. As if you picked it up every day and you didn't have time before you went to work, so you kind of took it and... Oh, I studied the sutra and you went off to work. It sounds completely stupid. And it's, when they do it, I've done it myself in monasteries, is first you do it to the left hand and then you take it and you do it to the right hand and they fly through the air and you've got maybe, and every now and then somebody drops one and it kind of flips off.

[10:41]

And you have about as many people, say, as we are less, or it could be many more, doing it. And you have boxes of them in front of you. And you pick one up and everyone then shouts while they're doing it. and everyone's doing it differently and it's a great sound can you pass like that please um So even, you know, there's an emphasis on the physicality of things, even to the extent of turning the sutra means actually turning it physically.

[11:43]

Okay, now this is a translation from the Indian scriptures. Prajnaparamita literature, probably the Prajnaparamita Sutra in 25,000 lines. This is a translation that occurred by Kumarajiva and Xuanzang, I think. There's several translations around the year 600, 650 in that period. And this was a translation at the time that tantric ideas were coming into Buddhism in India and into the Prajnaparamita literature. The title Maha Prajnaparamita Sutra here means the great wisdom that's gone beyond wisdom.

[12:55]

It's not just wisdom, but wisdom that's gone beyond wisdom. Heart, Hridaya Sutra. And you may be able to see that the word sutra has suture in it, like sewing up a wound, suture, it means to sew. And there's various theories about why that's the case, and one of the theories is that the texts were actually sewn together at the edge. Okay. So I said that this sutra has done its work. Because the fact that this was translated at the time tantric ideas were coming into Buddhism makes this an incantational or mantra text, not a content text.

[14:31]

One of the qualities of a mantra text is to attempt to introduce things to you physically, not mentally. Okay. So that for those of you, for instance, who haven't heard the word, the term form is emptiness. Okay. That's been introduced to you now in a way that may stick with you. What the hell does that mean, form is emptiness? And if you wonder why 30-some people in this room already have heard the term form is emptiness and you haven't, and you assume, what's wrong with all of us? These seemingly normal-looking Swiss respectable people would take such a phrase seriously.

[15:46]

So if you think about it like that, then the sutra's done its work. And really, although the term form is emptiness occurs in the Prajnaparamita literature in an abundance, it's this sutra, this version, which singled it out and made it commonplace in China. So it's this sutra which made it commonplace in the United States and Europe too. In other words, this is a kind of Buddhist advertisement. You know, a tantric advertisement for Buddhist teachings. And so, although this is translated from Indian text, it's the quintessential Chinese text.

[17:20]

I just learned a German word, quintessence. Okay. The longer I stay in Germany, the more people ignore the fact that I don't know German and just speak German around me without switching to English. So when I first came here, I was a sort of smart American, smart enough to come to Europe. And slowly over the last five years I've become kind of a dumb German who doesn't speak German. Everybody has to explain things to the menu, you know, what's the secret. So, So I've got a menu you don't know and I know.

[18:32]

This is the Buddhist menu tantric advertisement. And it is a kind of menu. Mm-hmm. So what this sutra did is its existence is almost entirely Chinese. It's taken out of a larger sutra. But this short version translated into Chinese with the inclusion of a new tantric approach made it extremely important in China and Japan and Korea and Vietnam and so forth.

[19:37]

And it took certain ideas out of the larger texts and made them commonplace ideas throughout the society. And it's been so effective and powerful, it's made former's emptiness one of the most... acknowledged ideas coming from Buddhism into the West. Now, in China, form is emptiness is usually in the commentaries understood as form is mind, mind is form. Okay.

[20:44]

So that's a kind of introduction to the text and introduction to what I'm going to try to include with you this weekend. Okay. In what sense is form mind and mind form? So I would like to introduce some practices and one I'll start out with. And then I'd like to do zazen with you. And I'll try to explain or give you a feeling for why I introduce a particular practice. Now, last night I used a phrase quite a few times to experience the territory, or rather to inhabit the territory of your own physical existence.

[22:24]

Or to enter the territory of your own physical existence. Each of us, now here's another phrase that may sound a little strange. Each of us has to establish our own identity within the force of our own physicality. Now I'm using these phrases in the same sense that this sutra uses form as emptiness. It's not exactly understandable, but I wanted you to question it or feel it. So I'm using the technique of the sutra in the way I'm teaching. So each of us has to establish our identity within the force of our own physicality, of our physicality.

[23:51]

Now, I could say each of us has to establish identity within the form of our physicality. But I use the word force instead. Because force has a more dynamic, more powerful, less passive sense than form. Each of you has a particular nose. And you have to live with that nose all your life. Even if you have an operation, then you have to live with the operation on the nose.

[24:57]

You may or may not like your nose. And your friends may and may not like your nose. Looking at me, you can understand why I picked this particular... Once I was in Japan and I was eating in a wild boar restaurant up in the mountain. And these sort of farm women waitresses who didn't at that time usually see Westerners were all lined up at the end of the table down there while I was eating. Sort of looking up the line like this. So I looked down at them, realizing they were looking at me.

[26:00]

And I said, what is it? And they said, does it get cold on the end? Like your fingertips get cold or something. So whether you like it or not, your nose has been forced on you. And you have to live with that nose. So you have to live with the physicality you are. On the one hand, that's been forced on you.

[27:01]

On the other hand, it's... You have no choice about it, so it's not forced on you at all. It's just what you know. And... And also there's a certain force in the way you locate yourself physically. So, you know, as well known, the word spirit, spiritual, means breath. Of course, derived from the word meaning inspiration, breath.

[28:08]

So those of you who are a little intimidated by, perhaps, by the idea of... Excuse me. The idea of trying to determine whether it was alive or not. So those of you who are perhaps intimidated by so much emphasis on physicality, which can be a little scary, we tend not to think about our bodies. And if we do think about our bodies, we take them to the doctors. Or we, you know, jog or something like that. And what I'm trying to talk about is not in the territory of doctors or jogging.

[29:10]

but is in the territory really of spirit and mind. Geist and Geist. So, we could do a seminar called Geist and Geist. So... What did she say? But it's much easier to get at these things through the body.

[30:25]

Mind and spirit are very nice, but they're very slippery. Your body is more or less here. But when you start being aware of the fact, the real fact of of your body awareness. For example, when you're meditating, if you start to meditate, that's why you suddenly feel your heart as you. And beating there, and you're dependent on each one of those little beats. A certain mental fear can happen.

[31:26]

Shit, I'm dependent on that little thing. Shit, I'm dependent on that little thing. And then it goes... So it's a perfect lesson that mind and heart and body are really connected. So the little practice I'd like to introduce to you is quite simple. The next two days, whenever you enter a room, I want you to step into the room with your foot nearest the hinges of the door. This is a very basic Buddhist practice, not easily presented because Westerners would think it was too peculiar.

[32:46]

So imagine this wire as a door. And this is the hinge part. The door swings this way. It means that when you walk in, you walk in like this. And when you're going out, because the hinge is on this side, you walk in this way. And it doesn't mean that, though this may happen at first, that you get up there and you go... In other words, it begins to, if you're gonna walk naturally, you begin to have to have a consciousness in the door from back here, so that when you walk up, it's fairly natural. But you know, at first you may come up and do a little,

[33:50]

This is a simple practice. But there are a lot of reasons for it. One of them is simply to begin to know what you're doing. To begin to know what your body is doing. In a way of noticing what your body is doing. Already we have a problem here, at least in English, to know what your body is doing. Who is your... So we could try to substitute something with your body to know what mind is doing.

[35:00]

Or instead of what your body is doing, you could say what mind's body is doing. Mind or mind? Mind. What mind's body is doing. Geist's body is doing. But then is geist or mind self? Is that your? Okay, now let's reverse it and say What is to know what body's self is doing? Our language is completely biased toward a your owning the body. But it becomes awkward to say a body's owning the your. You can say, I suppose you can say, the body's foot.

[36:11]

If the body owns the foot. But at least in English you'd usually say, your body's foot. So something called your owns the body which owns the foot. Then what owns the step that the foot steps? Now this is not foolishness what I'm talking about. Because I want you to begin to think at least feel that the body may own the self as much as the self owns the body.

[37:14]

Okay. And when you step across into a room. I want you in a single kind of with a single view grasp the whole room. So you feel this step into the room is actually as you step in you feel the room. So you're not only stepping in as if you're going outside, stepping through that door with this foot, with the foot nearest the hinge. But you are also stepping into a stepping into something.

[38:28]

So you step into the bomb, outside, trees. And then you have outside, inside, and which side... Now part of this is whether you don't notice it, but when you say outside, inside, your body, etc., you are applying the grammar of language to your consciousness. So your mental activity is constantly framed by a kind of grammar. Not limited to the grammar of language, but primarily the grammar of language.

[39:40]

Not limited to the grammar of language, but primarily the grammar of language. So this kind of paying attention to your walking as you walk into a room is to begin to apply a kind of physical grammar to your physical actions. And just as the grammar of language begins to make consciousness surface into our life, physical grammar makes awareness or consciousness surface into your life.

[40:54]

Okay. Now, how many people have had no experience with meditation? Okay. Now, what I'd like to do is take a little break. And the people who have not had any experience with meditation, I'd like to meet with, during the break, or maybe we'll make the break, say, 20 minutes, and the last 10 minutes I will meet, last 10 minutes of the break I'll meet with people and give you some meditation instruction. Now any of you can join that.

[41:56]

Any of you who want to can join the meditation instruction, but I'll do it specifically for the people who aren't familiar with meditation. And then after the break we'll sit for a little bit. Okay. I have introduced you various... I've introduced you a certain vocabulary. and some practices last night and today.

[42:59]

And the vocabulary has to be unfamiliar to you. Even if you're familiar with it, it has to be unfamiliar to you. I mean, I've been doing this 30 years and it's still unfamiliar to me. I'm still exploring things like inhabit your physical existence. So I would like you to share with me any feelings or anything you'd like to make statements or questions about. And it helps all of us. It's a kind of courtesy to others to ask a question even if you think you know the answer. So you ask a question for the others who are a little shy.

[44:10]

And the shy ones shouldn't depend on the less shy ones, so the shy ones should start. That's a good example of Buddhist logic. Alright, please. How can one stop one's thoughts? You can't. I'm in the sense that I can just free myself during meditation.

[45:38]

How much time do you want to spend at this? You've got ten years? Yeah. Well, there are Buddhist practices which are meant to get you to stop your thoughts. They are not Zen Buddhist practices. Or it's considered a kind of primitive form of Zen. The point of Zen is to change your relationship to your thinking. And to change the field of mind of the thinking. So basically I think this simple advice of don't invite your thoughts to tea is best.

[46:41]

A bit like you were watching a movie you were kind of bored with. But since you bought a lifetime ticket, you stay in the theater. Then what else? People seem to think a great deal and question not too often. Particularly in Switzerland. I know you think a lot, that's obvious, but you don't ask questions very often. Yes. I would be interested to talk a little more about the Buddhist dream practice which you just started yesterday.

[48:00]

Yeah, I could tell last night that struck a nocturnal chord in a lot of people. And somebody, I think, mentioned that this has been a practice of yours to work with dreams. Is that right? I deal a lot with dreaming, in particular lucid dreaming, and I would be very interested in what Buddhism has to say. Well, that could be a whole seminar in itself. And I would like... I'm considering asking whoever wants to and you later in the seminar, maybe tomorrow to share something of your interest in dreams or your experience or practice.

[49:29]

Without turning this into a dream seminar. I have a question, but I'd like to share an observation. I don't have a question, but I would like to share something that comes to my mind when I practice to take possession of one's physical existence. I feel this physical location that my body is. It's actually not just the body, but it's bigger than the body. So that's quite an interesting observation. I try to inhabit my physical existence and find out that my physical existence is just bigger than this body. And that's quite an interesting feeling.

[50:42]

Did you say that in German? Is that aura? Maybe the aura, she asked, is this the aura? Now you're looking for a meaning. I don't know. No, I think, no, it's natural to ask. But if you want to practice Zen, and you want to study the mind, and you want to study the body, it's best to not give names.

[51:45]

Now this is a teaching. One of the things this is, is a teaching of how to view the mind. How to view the body. So it says here, no cognition, no feelings, no perception, etc. One of the commentaries on this says, everything exists without names. So when you say, and you know, this is, I'm not focusing on you, this is just what I do, what everyone does, they find some name for something.

[52:53]

So you... see somebody again across the restaurant and you put on your glasses and you've given them a name and then you cannot pay too much attention. When you put your glasses on and you see them, then they have a name and you've kind of forgotten them. So if we, when you name something like, I have a feeling of something larger than my, I have a feeling of the space of my life, not just the body.

[53:54]

When you say that that's an aura, you protect yourself from it. And you isolate yourself from it. It's better to say to yourself, is this really true? Is this possible for me? that I sense something or a friend, somebody I know, the woman sitting here translating, senses her body being larger than her body? What is it? That's very fertile. And if you Do it that way, at some point you may say, one tiny name for this confused people is aura.

[55:05]

It's a little bit like calling Zurich, Zurich and not knowing anything about it but its name. When you explore Zurich, only one aspect of Zurich is Zurich. So the teaching of this sutra, one of the main teachings of the sutra that you actually just pointed out in your question, is to view the mind is to start the process without name. Now I want to come back to the dream question. Okay.

[56:36]

I said last night that we place structures on our consciousness. And those structures have many forms. And one of the ones I have mentioned recently is the structure that's put on our mind through the knowledge of Catholic confession. Because Catholic confession, whether you're Catholic or not, enters, makes... us enter a realm where we think, are our thoughts good or bad, are our thoughts crazy, or should we confess our thoughts, etc. Confession is in the one hand a technique of self-examination and study. Confession, on the other hand, another surface of it, is a coercive technique to make you dependent on the institution of the church.

[58:08]

The Church is defining whether your thoughts are good, bad or different or whether you should have them or shouldn't have them. And the mantle of that responsibility has been shifted to therapists. You go to therapists and say, are my thoughts all right? Maybe a therapist, when a patient comes and says that, the therapist should say, fuck you. Don't bother me. That would be a kind of tough training.

[59:20]

But that's a structure we put on our consciousness. But language is a structure we put on our consciousness. Thinking space separates us Instead of space connects us, it's a structure we put on our consciousness. So one thing you have to study if you're practicing or just decided to be alive is what are the structures we place on our consciousness. So that's a big, big, big practice, big, big topic. Very hard to notice because what notices the structures is the structure. How does the eye see the eye?

[60:37]

You have to have a mirror. So how do the structures that see the structures see the structures? And see the non-structure? That's the basic problem Zen. That's how we're trying to sneak into it through this zazen posture. Okay, so that's one big topic. Now the second big topic is that we generate consciousness. You are simultaneously putting structures on your consciousness, but that consciousness that you're putting structures onto is simultaneously being generated by you. It doesn't exist just independently, passively, waiting for you to swim around in it. It's not like plunging into a lake that was there. More like as a baby you plunge into and as you're plunging you make the lake.

[62:00]

And with every stroke you produce the water that your arm goes through. So that's the second big topic. Can you be present in the generation of consciousness that you're swimming in? It's fun, you know It gives you something to do when you're bored And it's a topic you never need to hunt for If you've forgotten a book on the bus, you don't know what to do when the bus is stuck. Just start swimming in the bus. And create an image of the bus swimming through the streets. You know. That's the second big topic.

[63:20]

The third is what is the continuity in the midst of the structures and the generation of consciousness? What is the continuity in the midst of the consciousness that you generate and that you structure? And that in specific is called the path. The whole thing is the path, but the feeling of the path is when you begin to put your foot in, like into a stream, you begin to put your foot in to this continuity. Now this is where dreaming comes in. It's a long way around to get to dreaming, but anyway.

[64:21]

I had to put it into a Buddhist context. So, one reason, very simple reason, we believe our dreams is because we have a habit of belief. You believe this room is here. So if you dream this room, why shouldn't you believe the dream is there? So one of the first things you have to do is, if you're going to question If you're going to know you're dreaming when you're dreaming, you have to know you're dreaming when you're not dreaming. No, this room is real. As real as the word real has any real meaning.

[65:23]

Okay. Hmm. But its functional reality is mostly generated by you. How we're using it, how we feel about it, etc. And in fact, the whole reason it was built was so that we could have all of these feelings about it. So we in Zen begin to have practices of what's called direct perception in which we explore this room as a as having specific aspects.

[66:39]

A light that changes during the day and the colors change at the wall. And the room has a presence that's very interconnected with our own state of mind. So when you look very carefully at the room, you can feel whether your state of mind is a little depressed or a little joyous or something. So direct perception is a way of studying your state of mind that's perceiving. And then we notice that the space of the room we call uncaused space. So this room has shaped a little uncaused space.

[67:43]

And we could move the room, put it on a big truck and cart it somewhere, and then the uncaused space would sit here waiting for another room. So you begin to have a feeling of you're walking through uncaused space causing a bit of trouble. Dogen has a phrase, arrival hinders arrival. So you could say cause hinders causation. Or cause interferes with uncaused space. So it means you're all troublemakers. Uncaused space says, here comes another troublemaker.

[69:05]

He's going to build something here. And this room eventually will fall apart and decay. The cement lasts about 70 years. So, This studying, just studying perception, you begin to see that the space is very tied up with your states of mind, with impermanence and so forth. What was the last thing you said? Not important. Now this is, you'd have to say, technically, in our culture, in the realm of excluded knowledge.

[70:19]

Or it's knowledge or a level of attention that's not pointed out and you have to kind of make an effort to notice it or think it might be important. But when you begin to think this way, you're actually moving gently into the territory of dreaming minds. Because dreams are very clearly generated by your states of mind and accumulated experience and so forth. Does that make sense?

[71:25]

Okay, so when you really look at things carefully, you begin to generate a state of mind that's of the same character as the dreaming state of mind. This allows you to move into a state of mind that has continuity in night time and day time. Now on the whole dreams as a study is not so important in Buddhism. The state of mind of dreaming is an important study. And some kinds of Buddhism and some teachers may use dreaming itself as a form of study. But the overall general sense of dreaming in Buddhism

[72:40]

is to develop a clarity that extends through the night. It may or may not include dreaming. Now we already have that to some extent. For example, if Ivan and Marianne sleep with Sarah, especially when Sarah was very tiny, and you could have smothered her easily if you slept on her or put your arm over her face, somehow you could have are conscious enough or aware enough during your sleeping to always protect Sarah's space. So that's a kind of awareness that's not conscious.

[74:11]

Buddhism makes a big thing of this kind of awareness. Because that kind of awareness that doesn't have to think but protects your baby is the same awareness that in zazen protects the baby of you. And gives you a larger territory for your existence. Now there are specific practices to develop a continuity of awareness during sleep. And I will tell you two or three of those tomorrow. But for now what I'm emphasizing is the basic Buddhist attitude toward dreaming. Which is that dreaming is an aspect that a dreaming allows you to is one of the gates to the continuity of awareness which is neither waking nor nocturnal.

[75:24]

That was a rather long answer to your question, but I think it fits in with what we're talking about. And I think it's useful, it's familiar enough to you that it makes sense to most of you, I would say. So although we have intimations of these things, To acknowledge them and bring them fully into your conscious life requires a decision to do it a commitment to do it and a few techniques. We should go to, I think at 12.30 we should go to lunch, maybe.

[77:03]

So, if there's another question. We'll have one more question or two and then, yes. When I can inhabit my physical existence, how does that change my relationships to other people? In one sense it doesn't change them at all. I mean, it doesn't have to. At the same time, the more it's the case that you inhabit your own physical existence you produce less tension when you do that.

[78:11]

Maybe I can talk later about why that's the case. And you make other people feel more comfortable. You also increase the possibility that other people can catch the feeling and understand it themselves. Now there's a slight problem with this in our culture. When you change the way you perceive yourself, you change the way other people perceive you. That's true in any culture, not just our culture.

[79:13]

And so you have to deal with those differences and kind of be sensitive to them. And I suppose the main thing most people would probably notice is it changes the degree to which people immediately feel intimate with you. So there's an increased feeling of intimacy, which is a wonderful and slightly threatening territory. and we have a lot of social structures to deal with intimacy and if you increase the degree to which people feel intimate with you or you can feel more immediately intimate and relaxed with others

[80:42]

Often the social structures which shape that are bent out of shape. So there's lots of teachings about hiding your light. And that also includes something as simple as what we're just talking about. You have to learn to, as your inner reality, inner and outer reality changes, you have to keep remembering the usual vocabulary of how to relate to people. And inhabit the usual vocabulary at the same time as you're inhabiting a little different space.

[81:46]

So, as meditation changes you, if you become... If you study also the way you've been, you make it easier on your friends. A very common experience for people who start to meditate is after the first acceptance by your friends that you're doing something kooky again. as it actually becomes clear you're serious and it's affecting you they try to stop you in various ways making a little fun of it and it's natural because they feel they're losing a friend

[82:50]

Because you're changing so that your friendship would be different but maybe you won't be friends with them in the future. So those are some of the problems. Mostly it's no big problem. One other question. Yeah. I told Kerstin that it is easier to talk about something than to do it. When I meditate, I sometimes have the feeling that my perception of the world changes a bit. When I When I go into everyday life or just go outside, the feeling quickly disappears again.

[84:18]

And now they have an exercise that everyone does with turning over the field with one foot in everyday life. I feel that as exhausting. What you do not only now, but also in the future. My question is, my problem is, how is this transition? You wonder how it will go on if I don't have this form. It's easier to talk about something than actually doing it. And during my meditation I experienced that my perception of myself and the world sometimes changes slightly.

[85:19]

But it's very hard for me to take that into my everyday life. I lose it quite quickly. So then when you gave this practice about stepping over outside the door in a certain way, I realized it's quite an effort. and I'm beginning to realize that there's some kind of transition between some kind of feelings and sensations and then and then making this an effort or? It's exhausting and I can't imagine that it has to be so exhausting. That's maturity. There's really no alternative. And a passive relationship to life will cause you more suffering in the end.

[86:24]

And more sickness. So you got born So whether it was your intention or not you got born and here we are. And as long as the force of your cellular integrity keeps you going it helps if you take something it helps the more that force, life force, is imbued with and pervaded by consciousness and awareness. And since for a lot of reasons we're taught not to do that, like you're saying it's work is part of what you've been taught, And you've been taught that to keep you from doing it.

[87:45]

Because no one knows how to control a population that is fully awake. No two parents would want to have six children who are fully awake. You'd have to abandon yourself to awakeness. Can you imagine an entire population awake? But really, once you do it, it's great. It was interesting to watch you make your statement and ask your question. Because I couldn't understand a word you were saying. So of course I had some feeling from your body and your tone of voice.

[88:54]

And your gestures. But what was interesting to me is that what I was watching is that your body said things before your words. And that was clear because the people in the room began to react to what you were saying before you said it.

[89:21]

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