Some of you know at least I've been doing this, starting a seminar with a kind of pre-day or prologue day. Yes, I like doing it and I still try to figure out what it should be. Most of the seminar will join us this evening. But the main complaint I've had is we haven't started the prologue day with meditation. But I want the feeling to be different than the seminar. So I Originally, I always started without meditation.

[01:16]

But since I've had so many complaints, I guess as a Zen Buddhist I can give in. And start with meditation. But we'll start with maybe 15 minutes or so. I want there to be some difference. So for those of you who are new, I start with three bells and end with one. And you can sit any way you like. It's all right. In order to practice Zen meditation in this culture, in Western culture, we need to explore the differences in ourselves,

[04:26]

between the experiences that arise through meditation practice and our visual experiences. Because, I mean, I don't need to point this out, but maybe I should just point it out. But meditation as it's conceived by Zen, is to take you out of your birth culture, your habit culture, and bring you into some primordial or basic way of being. But this is always in some...

[05:49]

contrast to our habit culture. And so we need to notice the differences. And the differences we notice will be different from the differences an Asian person notices. So the teaching is developed through the differences between the habit culture of an Asian and Buddhism. will be different for us. So the teaching is going to be different in content and mode probably too.

[07:21]

No, it's actually very refreshing to get out of our own cultural mind. Und es ist wirklich sehr erfrischend, aus unserem eigenen kulturellen Geist und Verständnis herauszukommen. That's why we go to Greece or Turkey or someplace for vacations. Und das ist der Grund, warum wir nach Griechenland oder in die Türkei fahren oder irgendwo auch immerhin, um auf Urlaub zu fahren. Or even to Asia, but that's sometimes a little too much. Aber vielleicht auch nach Asien, aber das ist möglicherweise etwas zu stark. You know, you could sit on a chair if you're more used to sitting on a chair. You like it? Okay. I hate to make someone suffer. All right, good. Well, I certainly suffered when I learned to sit. We translate all this stuff, you know.

[08:23]

Yes, I know. Okay. This was some kind of private conversation. No. And just when we sit, even for 15 minutes, We sit with our consciousness. We begin to sit with our consciousness. I spoke to you consciously. So you arrange yourself with your consciousness. But if you have much experience with sitting, very quickly consciousness peels away like a banana skin.

[09:28]

Or settles out of you into the sand of the world. And we even have a koan based on this, you know, related to this experience, which is, the phrase is, the golden body exposed in the wind. Which just means, golden just means, well, it is a kind of maybe glorified feeling. It's maybe why Buddhas are gold-leafed. But it just means a body different than your usual habit body. As I often point out, if you do this kids thing, you know, like this,

[10:45]

Then someone, hi. This is the way we pray in Buddhism. If someone says, move that finger, then you have trouble sometimes moving it. And if they point to it, That just shows that we have a thought body. Our body is shaped by our thought, not from the inside. So this thought body, this habit body, Technically in Buddhism it's called a thought sheath, the sheath of a knife.

[11:58]

With some experience in meditation, it drops away. And then this, exposed in the wind, means exposed in the fields of each other, in the field of... the immediate situation. Some people find it difficult. Strangely, Buddhism is supposed to be about I mean the popular idea about being free of self. But borderline personalities have a difficult time differentiating self and other. can both be quite excited by meditation and frightened of meditation.

[13:17]

Because they feel frightened and unprotected. And yet they feel in a territory that more secure in their usual territory of not having borders. So the point I'm making here is that to practice Zen requires a strong self. You need a strong sense of self to practice. Man braucht ein ganz starkes Gefühl von selbst, um Zen zu üben. Okay. We have a title right down with something, the wisdom of self and non-self.

[14:25]

Isn't that what our title is? I think so. You're the boss. Okay, so if you need a strong self, What kind of self? Is there only one kind of self? This is something we can take this seminar and today to explore. Doing this finger thing made me think of yesterday driving here with Sophia. I noticed that the last year here I spoke quite a lot about Sophia. I apologize that she wasn't here. And she was 14 months old.

[15:36]

Now she's 26 months old, so just a year later. So anyway, in a car yesterday, she held up her hands. And said, look, many fingers. Cut off, not many fingers. Cut off, not many fingers. This is quite logical. Look, many fingers cut off, not many fingers. So she's still in this process, which we talked about last year, of differentiating. So I think if we're going to speak about the self, we need to speak about the self not as an entity, but as a function.

[16:42]

And more specifically, I would say as a dynamic. So instead of self as an entity, what dynamic of self do we need in order... What strong dynamic of self do we need? Yeah, and I, of course, I don't know, I mean, most of you know some English. But I know from experience that even if you do, I can feel you understanding what I'm thinking, what I'm saying, if I'm translated.

[17:46]

Because there's a more bodily experience of understanding. And that's also what we're speaking about here, a bodily experience of So, if we start without meditating, we're playing, you know, I'm... Well, let me start over again. If we do a sashin, the point of a seven-day sashin is to bring ourselves into the same, let me say, metabolic mind.

[18:46]

And if you measure a group of people who are meditating, You end up with a very similar metabolic presence among all the people very quickly. A little bit like all the grandfather clocks start swinging together in the same house. You have a lot of cuckoo clocks that are all going cuckoo at the same time. Or at least one. But yeah, that's a Sashin.

[20:05]

But in this prologue day and the seminar too, I want us to more easily not just share a common mind or a mind, yeah, that's good enough, but rather a mind still in a lot of contact with your usual consciousness and habit. And I don't want to have too much influence on the kind of feeling we have. Because the differences are what's fruitful. Okay, so anyway, we did start though with a short time of meditation. Okay. No, I'm speaking in English.

[21:25]

Most of you understand my English pretty well, probably. And most of you understand Eric's German better than my English. Unless you happen to be French. Okay. Und ich weiß nicht wirklich, ob das Wort selbst zum Beispiel die gleichen Bedeutungen hat wie die im Deutschen, wie es im Englischen hat. I don't know if it has the same etymology. Because I think if we're going to use words like wisdom, self, non-self, we have to find out for ourselves what these words mean. what they mean in a general sense, just like when we think of self as such and such.

[22:47]

But then I think we have to notice what a word like self... It means very specifically to us and for us. When we speak about self, do we mean something like spirit or soul or ego? I think first we have to sort out for ourselves these different words.

[23:50]

Now, I'm not speaking here about a general understanding of Buddhism, but a real specific understanding understanding or familiarity with your own experience. And your own experience as it's carried in words. Carried in words. No, but what do you mean by carried? You mean carried in a way that it's encapsulated or just conveyed? Both. Okay. Encapsulated and conveyed. Okay. Encapsulated means an isolated head.

[25:06]

Head, cap is head. Encapsulated bedeutet einen isolierten Kopf. That is our condition often. We're not an isolated head. And there's the rock group and there's television talking heads. We want to be talking bodies, not talking heads. So, as I say, first we need to sort out what we mean by that cluster of words that we call

[26:13]

that we relate within ourselves. Self, ego, soul, spirit. Identity. And see, for ourselves, how we would distinguish them. Now, if we can distinguish them, and then we can talk about teaching from Buddhism, from Zen, and if in Zen we're talking about self or non-self, then we can see if our definition of self is somewhat similar to the definition in Buddhism.

[27:24]

And if we can get those two definitions in some kind of tune, then it's possible for the teaching to... be poured into us to affect us. Now this may seem like a lot of work or too much nonsense to you. Or too intellectual. Or philosophical. But the fact is, Buddhism is a philosophy. Rooted in a philosophy of the world known through meditation.

[28:30]

And if you're if it seems like a nuisance to look at your own habits of thinking, because your own habits are a kind of philosophy. They fit together, they make sense to you, and they mostly are non-conscious. So if we're really going to seriously practice, we've got to explore these things. What I... I think we should take a break in a few minutes. You always like to sit before the break, huh? Last year I spoke about Sophia not knowing words, not knowing really being able to speak at that time.

[29:53]

Making up her own words. So a kind of sound she picked up from the gray jays and They're like blue jays. The grey jays at Preston. Yeah, kind of... And she... This noise became the name of the bird. You won't need a... And... became the name of all birds. But then what startled me, it didn't become the name of a bird as an entity. But it became the name of all the tangential birds.

[30:55]

activity of the bird. For instance, if she saw the shadow of a bird pass over the Wenn sie zum Beispiel den Schatten eines Vogels sah, der über dem Boden huschte, dann wurde das auch genannt. But now she's really tying language to the particulars. And it used to be that The sounds or sort of words she made referred to the activity, all the relationships of something. Now they're becoming entities. The other day I was, she likes to make towers and knock them down. This is what psychologists say boys like to do.

[32:20]

Girls supposedly like to make spaces and boys like to make towers and knock them down. But these psychologists weren't observing my daughter. She really likes to build towers. Moments after she finished, she knocks it down. She wanted me to put, she hands me things to put on the tower. So she handed me this little wooden sheep. And I said, this is a lamb. And she said, no. And I said, no, this is a lamb. She said, no, that's a lamb. And she pointed to a goose.

[33:23]

I said, that's a goose, that's not a lamb. She said, lamb. So I looked at it, and the goose is actually a nightlight. So it's a lamp. So she says, this is not a lamp, that's a lamb. And Ike was confused because for me that was a goose. Okay, so then we practiced lamb and lamp. And she was very happy with this, lamb and lamp. And Marie asked me last night, how do we educate our kid? And I say, I don't know.

[34:32]

Give her as much affection, support and body contact as possible. But I also explain everything. I say, lamb has a silent B. She says, oh. And I say, B and P, and I move her lips. So I just tell her anything she doesn't understand. But here she's really tying her differentiation to words. And words are definitely increasing her ability to differentiate. That, I think, is an extremely important point. Because it's not just that we Differentiate.

[35:58]

But that we and then we happen to express that differentiation through words. But that words have created very differentiations. And created the potential expanded the potential to differentiate. I think, if I remember correctly, Shakespeare used something like 40,000 words in his... That's a lot of differentiation. Ben Johnson, I think it is, some people say, oh, Ben Johnson probably is really Shakespeare. But in Ben Jonson's work, he only uses 8,000 words.

[37:04]

He simply didn't have the capacity to make as many differentiations. So we have an immense capacity for differentiation. And that capacity is developed primarily through language. Unless we're in a very different culture. All right. So the point I'm making here is that our thinking is intrinsically connected with language. And there's one thing that we do in practice is we begin to discover we also think outside of language.

[38:21]

And we discover ways to give that more importance. And that's closely related to the wisdom of self and non-self. Yeah. Okay, so why don't we take a break? Thank you very much. Thank you for translating. You're welcome. How long? Oh, depends on the number of toilets, you know. I guess the usual 30 minutes. I'll ring a bell if it's longer or shorter. Thank you, Christiana, for letting us come here again this long.

[39:28]

Well, you're welcome. Anyway, I'm happy to be back here. So what we've established so far is that, or sort of established or hinted at, or maybe it's a possibility, is that there's a thinking which is separate from language. And this is, yeah, maybe obvious, may not, in our experience, may not be so clear. Anyway, it's worth noticing. One of my favorite examples of this, which has really startled me, and again I've mentioned it occasionally, I saw a little television

[40:48]

be it on, I think, Australia. And there was a little Aboriginal girl and a little blonde white girl. And they were about five, something like that. And they were only five years old. They brought the two kids up to this stump, which had a whole bunch of stuff piled on it, you know, 25, 30 things piled on it. They just brought them up to it and didn't even tell them to look at it, just knocked it off. With all kinds of things, branches, stones, feathers, you know, stuff. Computer chip noise.

[42:06]

And they asked the white girl to put it back on the stump. Now this isn't a story to put down us white people. We certainly have the dominant skills in the world today and dominating the world. But the little girl couldn't do this. She put a few things back on, but... quite random. The little aboriginal girl just put them all back on exactly as they were before. As if she had a Polaroid picture in her.

[43:07]

Well, obviously she's not, she's Making distinctions because she really saw the distinction. Also ganz offensichtlich macht sie Unterschiede, weil sie diese Unterschiede gesehen hat. But she's somehow making distinctions in a different way. Aber irgendwie macht sie diese Unterscheidungen in einer anderen Art. Okay. So. Now if I say I hurt myself. Wenn ich also sage, ich habe mich verletzt. Where did you hurt yourself? Sophia says, I hurt myself. Where? On my hand. Or on my body. We don't usually say, I hurt my body. You might say, I hurt my hand, but you mean, I hurt myself on my hand.

[44:07]

Man sagt, ich habe meine Hand verletzt, aber man meint, ich habe mich selbst an meiner Hand verletzt. Also das Selbst bedeutet in diesem Zusammenhang so etwas wie den Körper, aber es meint die Erfahrung des Körpers. I experience a hurt. Why is that the self? Or you take a shower. And you say, I took a shower. It was such a warm day and I refreshed myself. In English you might say. But you could also say, I took a shower and Refreshed my spirit. At least in English you could say that. Does spirit and self mean the same thing? Spirit, self, body? What's the territory here? Now I'm using this prologue day to day.

[45:24]

Just so we don't have to go very fast, we can kind of randomly look at some things. We start ourselves thinking about these things. For the most part, we don't usually think about. But it's the kind of thing we need to notice if we're going to practice with any depth. Okay, now, what does the word self mean? In English, again, it's... means most basically, same.

[46:37]

What's the same? But it's also the root of secret and secure and also to secede, to separate. And it's also the root of gossip. The sip part of gossip is relationship gossip. And it's also the sib part of sibling, a blood relative. And it's also the sib part of sibling, a blood relative. So the word self, when you look at its etymological history, means a relationship.

[47:45]

A relationship to something that's seen as the same. So, but it's a relationship that you separate and then establish the relationship. And the word identity has the same meaning. opposing, seemingly opposing sides. And idem in Latin means the same. But identity also is a version of yes.

[48:46]

But it's also yet. And yes is positive and yet is kind of no, not yet. And it's also the root of yonder, something that's over there. Now, we're not talking about linguistics here. But just To notice that self, even for ourselves, is a relationship. Aber nur zu bemerken, dass selbst für uns eigentlich eine Beziehung ist.

[49:47]

What kind of relationship? Was für eine Art von Beziehung ist das? What direction does the relationship go in? In welche Richtung geht diese Beziehung? So, Sophia and Marie-Louise and I arrived in our little gatehouse. The first thing she said was Giorgio's house. And she really likes making distinctions. There's a Swiss Italian named Renato. Es gibt einen Italo-Schweizer, der Renato nennt. Jeden Bennett. And she saw his shoes downstairs at the shoe rack and said, Renato's shoes. So these distinctions start being very important. And there was a shift, as I talked about last year, from signs like... to names...

[51:07]

And from signs and names moving toward words. Okay, now, names are not words. But words, because names don't have to function in sentences, they just point out. Words function in sentences. And start establishing causal relationships. Connections. Okay. Okay, so now she's, for instance, everything at first when she would name it. And begin to make it a word. It became Sophia's. Now despite her name, this was not very wise of her. Everything was Sophia's.

[52:32]

Now she's beginning to see that some things aren't Sophia's. Now some things are Papa's. But it's really, she says, Sophia's, Papa's, Sophia's. So it's still hers, but somehow I belong to it too. It's not completely mine. She still owns it, but she's not connected. So it was a big step when she goes into the gatehouse and says, this is Giorgio's. She didn't say, it's Sophia's Giorgio's Sophia's. So she's making these separations.

[53:33]

So this morning we're having breakfast. And you noticed last night how she decides to do what she wants with food. She doesn't see any reason it should be in the containers we necessarily think it should be in. So last night the potatoes, the chicken, and the... salad leaves, all went in the wine glass. The wine glass was full of orange juice. It became my second course. It was quite tasty, actually. Orange-soaked potatoes and chicken, you know, it's... Nouvelle cuisine?

[54:51]

Yeah. But it's hard to explain to her that... This dish is somehow different from this dish and what belongs in which dish and so forth. So this morning she's pounding at her bread with a can opener. And with a slant. And with a sieve. And she's grating up, and then she has breadcrumbs, and she's eating breadcrumbs. I don't know, she thinks she's a bird, I guess. But in the process, she's banging on Giorgio's table. And I say, Sophia... Don't scratch this table.

[55:54]

This is Giorgio's table. But it's not only Giorgio's table. Now I'm teaching her Buddhism. This table partly belongs to the tree that made it. And there was a table maker, a furniture maker. He made this. He looked at the surface and he talked about how it was finished and stained and so forth. So her eyes feel big actually, contemplated all these relationships. And other people want to use this table, who stay in the gatehouse. And I said, you're seeing this table with your eyes.

[57:01]

And you should treat the table like you treat your eyesight. That's a statement of Dogen's. So I said, touch your eyes, Sophia. You're very careful with your eyes, aren't you? Well, be very careful with the table. Because this table belongs to the forest and the tree and... Giorgio and Carpenter and so forth. And people who will use it. All right, so, yeah, this is elementary.

[58:01]

But we have this relationship, self-same. And which way does the... relationship go? Does the relation go outward toward the forest and Giorgio and the cabinetmaker? Does it go inward or selfward toward Sophia? Okay, so this is what I would call the dynamic of the relationship which is self. Whether we from the very beginning with an infant, of course, or develop in ourselves the sense of self as a relationship, which goes

[59:04]

outward as well as inward. Or worldward as well as selfward. Yes. And we say sometimes, we don't say non-self sometimes, we say the self covers everything. But this is the shifting of the relationship which is a sense of sameness in all directions. So that's what I would call the dynamic of identity and self.

[60:24]

And we can think about what we identify with. Since I'm particularly annoyed with the American president, Bush is a person who his sense of self, his sense of sameness, only extends towards certain people. And other people aren't quite real. Most poor people. And most people who aren't Christians. And it's funny, he's got God on his side, but he defines who human beings are very narrowly. People like him give religion a bad name.

[61:41]

But it's actually, you know, when you look at it this way, you can see that there's a structure of self, a dynamic of self, which, let me say it again, a structural dynamic of self, which defines how you see the world and can have, as we've seen recently, immense consequences. Und das hat, wie wir kürzlich gesehen haben, ziemlich große Auswirkungen. The Near East has to be rearranged for America's convenience. I don't think it's about oil or economics. It's about something else. Okay, but you can ask yourself, what do you identify with as saying?

[62:59]

Other Austrians? other rich people, other people with the same profession as you, other people who practice meditation, etc. Because if you're going to work with the idea of self, you've got to see what you see as same. And where your sense of sameness extends to. To your own family, to your own children. Of course we have more familiarity with our own children.

[64:12]

But still, on another level, any child is our family. Any adult, any person is our family. We all couldn't have babies together from all these different types of human beings if we weren't somehow the same family. It's weird. You might say, I don't like that person, but I could have a baby with him. I don't know. I mean, we can have this kind of... Yeah, but I could, I mean, I'm not only... Yeah, yeah, yeah, right. In America, blacks are, since 20 or 30 years, well over 50% white.

[65:22]

Black people in America are genetically over 50% white. So a lot of babies were made, but there's still a lot of discrimination. So this is a kind of mental distinction. But at a biological level, it's not very real. So what do we identify with as same? And what's the relationship between self and identity? So we have this wonderful forest here.

[66:42]

So haben wir diesen wunderbaren Wald hier. In practice we want to give our perceptual field space. And one way to do that is to pause for each particular. For each difference. But we could make a word up now, a reference, a referent. And each particular verse we see actually refers to other things. And how do we experience the particular in what it references? Und wie können wir die Einzelheit in ihrer Beziehung sehen?

[68:11]

Does it reference us personally? Bezieht sie sich persönlich auf uns? Or does the reference go in all directions? One of the main ideas in Buddhism, of course, is impermanence. And we, I think, all intellectually accept the idea of impermanence. And I think... We know we're going to die. But there's certainly elaborate systems in the world that try to make us think we're going to live forever or live in some other world or something like that.

[69:12]

And there's a lot of belief in it, but not much evidence for it. But there is, I say, there's a fair amount of evidence which scientists recognize for some sort of Survival after bodily death. So I'm not dismissing it entirely. But the degree to which everything is impermanent is really emphasized in Buddhism. And so the... The contrast to impermanence and change is duration.

[70:39]

But duration is not permanence. Duration is just what holds for a little while. So much of Buddhism is the play between what changes and what holds. And this is the two words karma and dharma. So if everything is impermanent, There are no entities.

[71:40]

And everything, if there's no entities, then everything is a relationship. Now, one of the things we identify with as self, is the experience of an observer. And the observer seems to remain pretty similar. I remember a friend of mine got a letter from a 90-year-old man. And he said, I feel like a young man who has something wrong with him. So his sense of the observer hasn't aged. We older people know that experience. Okay, does the observer change?

[72:59]

Our friend would say so. Okay. Doesn't change so much, maybe. But I think what's important is we emphasize it's non-changing. We notice it's non-changing. We don't notice it's changing as much. If we start noticing what you do do if you practice Buddhism, how the observer changes, The observer in meditation is different than the observer who's not meditating. Now maybe we have only 15 minutes.

[74:02]

And this afternoon I'd like to not do all the talking. I'd like to hear something from you. But I think maybe a little refresher of the three functions of self. Most of you will know, but some of you don't. Any case, it's worth looking at again. Because we're trying to find a way to shift from the self as an entity to self as a function. And as I'm adding today, as a dynamic of relationship,

[75:14]

Or, as I would like to emphasize today, a dynamic of relationships. And if you change the dynamic of self, you change its structure. And you change its structure, you change its habits of function. So it's really very simple when you start thinking of yourself as a function. They're simply separations.

[76:40]

Connectedness. And then overpowered when it's feeling it. And continuity. And... I can see Sophia in the process of doing this all the time. And she names something as Giorgio's table. She's separating it from herself. Yeah. And when I talk to her about cabinetmaker and the next person who will use it,

[77:58]

I'm making connections. Okay, so the immune system is a good example of self. It defines what belongs to us and what doesn't belong to us. And while our immune system is doing that, Sophia is trying to do that in her thinking and language. What belongs to her and what belongs to others. And how does she share with other children and so forth. Thank you. So we also have to establish self also as how we establish connectedness.

[79:07]

And do we establish it through sameness or difference? And do we overemphasize sameness in order to feel connected or can we feel connected with difference? parallel teaching with impermanence of Buddhism if we try to look at Buddhism in ways we can grasp it Parallel teaching in permanence is interdependence. To what? Interdependence. No, not before. Interdependence. So impermanence is a teaching in a way of difference.

[80:12]

It's all going to change. Interdependence is a teaching of sameness. somehow subtly related to us. So how you see separation, how you see connectedness, are the functions of self. And how we establish continuity or duration from moment to moment is a function of self. So self here, and we know self is not just some permanent entity.

[81:16]

And we know that the observer isn't a permanent entity, probably. But there's so much deep attachment to the observer. that much of the world believes the observer somehow doesn't die. We've lived with The observer not changing for so long that we can't break the habit. I would say we're addicted to the idea of an unchanging observer. So maybe we should have a fourth function of self, addiction. That would be called delusion. Delusion seems to be a rather prominent function of self sometimes.

[82:33]

Okay. Now, we can see a lot of Western history since the 12th century or after. Wir können sehen, dass eine ziemliche Menge der westlichen Geschichte seit dem 12. Jahrhundert, dass das ein Übergang ist von Verbundenheit zu getrennt sein, zum Prozess der Individuation, zum Wahlrecht und so weiter. Now in Zen practice, though, Buddhist practice, we're shifting more to emphasize connectiveness more than separation. Now the emphasis on the individual and on individuation as a as social consciousness, social identity, is new for Buddhism.

[83:50]

But, From the point of view of Buddhism within Asian culture, Buddhism has been a way to emphasize the individual. But more a spiritual identity than a societal identity. Now, with practice, there's more emphasis on connectedness. Now, the distinction I make the feeling of already separated and already connected?

[84:56]

Okay, now to experiment with this yourself, look at what your initial mind is. By initial mind, I mean the feeling first mind that comes with any perception. Does that initial mind assume separation or connectedness? When you meet a new person, does the newness make you feel you're already Separate?

[86:02]

I think that's what meeting a new person means. We're separated and now maybe we'll become connected. But as I've said, if you're lost in this forest for five or six hours, I found out when the Russians, this was the Russian zone, they called this Austrian Siberia. Because it's cold here a lot. So it looks like a summer day but out there it's hailing in the forest. And then after five hours of being soaked you see somebody. And you feel already connected. You're not worried about feeling separated.

[87:04]

You feel, hey. Okay, so when do we feel immediately connected? With babies always almost. And when do we feel separated? Okay. Now, the mind of practice is to have your initial mind already connected. Now if I feel I'm already connected with all of you, I can be polite to you in a different way. I don't have to establish friendship, I can assume. And I can respond to the sense of connectedness rather than respond to a sense of difference.

[88:08]

No, it doesn't mean you're going to not notice differences. But you're going to notice connectedness first. That makes a big difference. That's a big difference in what we call self. And how self is extended outward rather than selfward. It's lunchtime. I didn't speak about continuity. So we can... continue that after lunch. But we have a minute or so, so let's sit for a minute or so. Is the bell outside you or inside you?

[91:35]

Connected or not connected? The birds too, are they singing for you? Is this whole planet, is cosmos for you? It might be other things, but it at least has to be that. Otherwise we wouldn't be here. The bell inside you, outside you. Shall we come back at 2.30?

[93:18]

Okay.

[93:19]

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