Anybody want to bring up anything? Yes. Just say an example for intentional thoughts. To not invite your thoughts to tea. Want another one? Well, we'll probably find some others. The question came because I felt it was not so much thinking, but also it was thinking, and so is it thinking, this intentional thinking, or is it not thinking?

[01:05]

In German, please. The question, for an example, comes from the question, is this intentional or intentional thinking? Thinking or describing? OK. In other words, can our intentional thoughts also be engaged in a way of thinking? In a way of knowing, for sure. In a way which I could say is letting the world think along with you. But as discursive thinking, no. But we're in the territory which Dogen tries to point out with the phrase to think non-thinking.

[02:31]

If by thinking we mean to know the world, then it's a kind of thinking but to say it that way can be confusing. So the question really is what mental activity goes along with host mind or intentional mind. And one way to kind of explore that territory yourself yourself. And one way to explore that territory yourself is to practice the three minds of daily consciousness, which most of you have done over and over.

[03:50]

And if not, at least you might be familiar with. In other words, borrowed consciousness, secondary consciousness, and immediate consciousness. Now, in immediate consciousness, you can notice things, but you can't think about them. You can... Well, there's some problem. Anyway, as soon as you actively think about them... You enter into borrowed consciousness. No. I'm bringing this up not to introduce this as a practice. But just to show how all these practices we've talked about over the years are related to each other.

[05:02]

Now, but you can also have simultaneous minds. Presumably, I can speak to you from immediate consciousness. without losing the contact with you that happens through immediate consciousness. But I have to let something else speak. And that letting something else speak is in a sense having two minds, two different kinds of minds functioning at once.

[06:15]

But when they function together, The thinking part is not the same as ordinary thinking mind. Now, does that sound complicated? I hope not. Since each of you is the most complex thing known in the cosmos, I think you can handle it. But as Suzuki Roshi said, the nature of thinking is to limit reality. To make reality easier to understand.

[07:17]

But we don't want our life to be so limited. Someone else has something you'd like to bring? Yeah, that was helpful by the way, Iris, thank you. Maybe during the seminar you could say more about valid cognition. When you say that it's actually us who decide what a valid cognition is, I didn't say that.

[08:23]

I said... we, through valid cognitions, decide on the authenticity of this teaching or not. If the validity of a valid cognition is decided by us, it's not valid. It's valid outside our particular... That was my question. That's a good question, too. That's also a good question. Something else? How about a bad question?

[09:24]

Yeah, good. Here's one. I'm dealing with the same kind of subject. For me, a sentence is like to know the world the way it actually exists. Sounds very absolute. And seems to be in contrast to what researchers on the brain find out. The science says that we can never leave the framework of our own interpretations. I can follow you in that it's important to extend perception and that it's important to change my viewpoint in the world.

[10:44]

But even if I was to exchange my habitual or ordinary pattern of interpretation, for example permanence with impermanence, bleibt es immer noch eine Interpretation. It's still an interpretation. Say that last one again. When I exchange the concept or the habitual way of interpreting the world governed by a concept like permanence, and it's exchanged into impermanence, then this concept is still an interpretation. Yeah, go ahead.

[12:07]

It's getting good. Yeah. So it seems... It makes sense for me to try to change this concept, but when it's said that to know the world as it actually exists, it still has this feeling of an absolute statement. Okay. I understand. Yeah, I understand. In the framework of yogic worldview, there are no absolute statements. So it's taken for granted this isn't an absolute statement. Everything's changing, etc.

[13:08]

You can't make absolute, absolute statements. So it's such a statement as to know things as they actually exist. means to know things as they actually exist through us. It doesn't mean to know things as they actually exist for us, but rather through us. But whatever this brain research you're reading, I'm pretty sure I would quarrel with. You know, what do they say about computers?

[14:19]

They say, garbage in, garbage out, something like that. Isn't there some expression like that? No. Well, in English you say, if you put garbage into a computer, you get garbage out. It doesn't improve. So if the researcher comes to his brain research with garbage, he gets garbage. And most of them, I mean, really have no yogic sense of mind at all. And most of them assume, I'm not saying that what you're reading is, but most of them assume that consciousness is somehow our highest form of, you know, something or other. There's one or two researchers that I think are close and on to something. Yeah, and I'm rather involved in the world of the people who are doing the research.

[15:36]

But, you know, yes, everything is an interpretation. But that doesn't mean everything's the same. Some interpretations are more accurate than others. Okay, so how do we measure the accuracy of an interpretation? Okay, one way is this, one effort is this valid cognition. Okay. But what is the measure? For Buddhism, what is the measure of validity? Well, I would like to say freedom from suffering.

[16:51]

But I'd have to really say what's meant by suffering is... you know, that would be another seminar. But maybe we can, you know, that can be in the background of what we discuss in the rest of the seminar. Because Buddhism is very concerned with that our perceptions not be delusionary. Okay. Did I respond to most of what you said?

[17:55]

Anyone else? In America, the worst part of America is the silent majority. But in this case, you guys, you're good guys. OK. But I always wonder why you expect me to talk so much. Okay. In the framework of talking about valid cognition, I'm again finding this question of can I... Okay.

[19:12]

differentiate, find the difference between perception and delusion. Imagination. Imagination. Is there an absolute measure to distinguish between perception from imagination? Is there an absolute measure to distinguish between perception and delusion? [...] When you talk about valid cognition, I wonder how you talk about validity in a teaching that actually does not want to reveal absolute truths. Yeah, and the second part is, how can you talk about validity within the teaching that doesn't want to present absolute truths? Yeah, is it then better to rather talk about relevant or irrelevant cognition rather than valid?

[20:41]

Yeah, that's good. Yeah, this is good. So first of all, let me say that these are the kind of questions you need to ask yourself if you're going to practice. And if we're here together, we can ask ourselves these questions out loud with others and with me and so forth. But these kind of questions really need to be explored by ourselves through our practice. One of the measures of a valid cognition, is its relevance.

[21:46]

If you can't show its usefulness or relevance, then it's probably not a valid cognition. This is a very pragmatic way of looking at things. I don't know if it would be limited to pragmatism, but it's quite pragmatic. It is a very pragmatic way of looking at things. I don't know if it is limited to such a pragmatism, but it is very pragmatic. I'll just say that much for now. So, let's go back to the moment to host this idea of a host mind and a guest mind.

[23:07]

It's up to you to find out if this makes sense for you. And you can only do it by practicing, noticing. Now that you have this distinction perhaps more clearly than you had it before, Do you feel a difference in yourself between something like a host mind and a guest mind? And if you do, then can you stabilize yourself in the host mind and guest mind? And one of the best entries to learning that is, as I just said a minute ago, the practice of the three minds of daily consciousness. So really you can't speak much about this, the truth of this.

[24:25]

until you can stabilize yourself in the host mind as well as the guest mind. And you can begin to feel the difference. Now, I said also earlier that one of the three reasons we practice is to find out how we exist along with others. And I said that the first level of that experiment is with the people we live with and especially with the Sangha. And having practiced a long time with a lot of people, there's actually an interesting dialogue that goes on between how you practice with your immediate family and associates, and how you practice with the Sangha.

[26:09]

But certainly, Practicing along with others also means every other person. And Dillgen says that by using right speech right action and right thought, we arouse in others the mind of the bodhisattva. Or we arouse, we could say arouse in others the host mind. And he goes on to say this is consistent with the bodhisattva practice.

[27:29]

Now, I think we also in this context have to ask Who decides to practice? Why do we decide to practice? Because the very nature of the decision and the power of the decision is it's not inevitable. You make it out of your own decision. circumstances and character. And it's a kind of conversion experience. And Dogen says that the Decision to practice is the initial enlightenment and the root of all enlightenment that we can call wisdom and not just a kind of special experience.

[29:06]

Now, on the one hand, yeah, Why have we seemed to, all of us, made this decision? Not all of us have made it 100%. But all of us have made it to various degrees. And often with a depth that reaches into our life. But the more thoroughly you make the decision, it's like we have a cellular intention to stay alive. But when we bring the magic wand of attention to the decision to stay alive, I'm going to stay alive.

[30:25]

Why? Really in the end it only makes sense when it's through and along with other people and with everything all at once. So the attentional decision to stay alive, immediately turns into how we're going to stay alive. What kind of being alive are we going to live? And that's exactly the same decision as the decision to practice. And many people make this decision and have no way to actualize the decision because they don't know about Buddhism or any other way of practice.

[31:56]

And we're lucky because we happen to have happened upon at this point in our Western culture. One of the most ancient and developed ways to fulfill this decision. of how we're going to be alive. Now, although not everyone makes this decision, character, circumstances, luck, whatever, Desperation, suffering, mental illness.

[33:09]

A good friend who happens to say, hey, come to Zazen with me. Still, not everyone makes the decision. Okay. But Buddhism assumes, although... It's by nature a personal decision. Deep down, everyone wants to make this decision. whether it's true or not, that deep down everyone is there. We assume, bodhisattva practice is to assume that deep down everyone wants to make this decision.

[34:10]

And that's what Sukhriyasi means, and when my beginner's mind is often referred to, your innermost request. That deep down, everyone has this innermost request. So Dogen says, the fundamental way of relating to other people, through right speech, right action, right thought, because this really means the first four of the eightfold path, Because thought means intentions and views.

[35:20]

And we could say livelihood, we could add livelihood. So through our speech, our actions, our thought, and our livelihood, we communicate this message. deep intention of ours and awaken this intention in others. So the eightfold path and obviously too the six paramitas are ways to awaken this deep attention, light it up in yourself and awaken it in others.

[36:40]

And it's this dynamic which is the spark, we could say, spark of wisdom, enlightenment. And it is this dynamic of the relationship between the potential of this deep intention, which is the source of enlightenment, as wisdom, what I'm calling wisdom enlightenment. This is what Tibetan Buddhism calls bodhicitta. And it's even thought of as a kind of stuff, elixir, liquid, physical feeling.

[37:42]

Okay. Hmm. Time goes by. Um... I would like to talk now about clearing the space in the world and in your relationship with others and in yourself. Clearing the world, clearing space, clearing, making space. In yourself, in the world, and in your relationship with others. For the host mind, for intentional mind.

[38:43]

For the intimacy mind. of the body of the world, that exists under the consciousness-dominated mind and body, from which this deep-down request arises. But I think we have to give into the request for lunch. So I'll come back, I think, probably, hopefully, maybe.

[39:49]

To be continued. Let's sit for a moment. Let's sit for a moment. It sounds like water dripping. You heard it. You heard it. It sounds like it. Good afternoon.

[40:56]

Looks like good morning for some of you. Is there anything anyone would like to bring up? I took a walk. I just took a walk. And I tried to concentrate on the back. And suddenly there was a sound and I was startled. And then I saw this craw. Crow? Crow? Crow, crowing, yeah. Then I looked forward and I saw something moving, something blue moving, and I was startled again.

[41:59]

It was a car. Is that the mind that doesn't have any labels? Sticking? You know, this is not only startled, it's almost something like terrified, right? Not so strong. So what can I do to not be startled like that? You mean walking along free of concepts? startled by a crow and then a blue car. What am I going to do, lost in space? I don't care.

[42:59]

Get used to it. After a while you don't get startled. There's a big space for things to happen. Something else. I'm not clear about whether this host mind is always there and we're just not noticing it because of the many thoughts. or whether it's something that we generate through practice and sangha.

[44:19]

Yeah, good. That's good. I can say something about it, but again it's something you have to confirm for yourself. Both are true. The host mind is something we generate. by stabilizing our self in host mind in a way it's a little bit like separating two liquids of different viscosity from each other You kind of purify it or clarify it and give it... and bring attention to it, actually begins to develop it.

[45:41]

At the same time, to some degree, host mind is always present. And the image we can have is something like the stars are always present, but the light of day obscures them. And our consciousness, our consciousness dominated mind and body, hide from us the body of the world. Hide from us. Hide from us. The body of the world. That's how I put it. And in that I would include the host mind.

[46:52]

So practice, we can also say, is to end the domination of consciousness. Which ends up... clarifying consciousness. Commodity speculators and things like that. Maybe elsewhere too, but I know California, so, you know. Practice meditation, because they're certain it helps them make real precise decisions. Okay, someone else? Yes. We talked about the fact that when we are in the passing spirit that we are not...

[48:20]

You talked about that when we are in the host mind we cannot talk about it, that this experience can't be language. That's not exactly what I said. I said the experience of a valid cognition free a direct perception free of concepts, can't be languaged. Now, can you say that The mind that arises through valid cognition is a host mind? Not exactly. And there's no reason to say so.

[49:30]

Yeah. Again, I think we have to think of these things as functions and not, again, entities. So the so-called process of valid cognizing, the so-called process of valid cognizing, within the senses before language arises. Now, this practice, as I spoke about it last night, is a kind of philosophy which can be practiced.

[50:53]

And the history of Buddhism has tried to make it easier to practice. And one of the ways it's coded is in what I've taught many times is the five dharmas. Where's my flip chart? Do you want me to flip? No, I'm sorry. I can do without it for now. You all have a mental flip chart, so I will turn your pages now. All right. The five dharmas are appearance, naming, discrimination, wisdom or right knowledge or non-discriminating, and thusness.

[52:06]

Okay. It's the fast track to thusness. And this simply is a way of noticing the arising of momentary experience, unique momentary experience. And to use the habit of the naming to remind you not to name. So you hear the airplane. You hear a sound. And that's the first of the five dharmas. And then you name it. Oh, airplane. And then you discriminate about it.

[53:07]

Oh, yeah, it's going to Basel. I'd like to go to Basel. It's a beautiful city. Or airplanes don't go where I want to go. And so then you say, oops, this is... And you stop that. And you take the T-shirt off the sweater. The T-shirt off the sweater. I mean T-shirt off the airplane. You take the T-shirt off, then the sweater. And then you erase the airplane in the sky. My greet would do that. What doesn't Magritte have? Is it Magritte? Escher. Is it Escher? Has a hand drawing a hand? And then there's dustness.

[54:28]

So that's a way to practice what I spoke about last night. Now, when you Now, naming is generally called, there's a technical term for it, it's called descent into name and form. It's sort of the field of mind. collapses into a name and a form. So it's called a descent into name and form. So you take what is a more complex knowing of the world and reduce it to name and form. So in that sense, the more complex can't be languished, and if you language it, you simplify.

[55:58]

Mm-hmm. Okay. Mm-hmm. But let me just add, though, that process can't be languaged, but the larger... Through that process, we could say host mind arises, and host mind can have language aspects to it. Okay. Through the process, we can say that one of the ways... Well, let's say for now, host mind can arise through the practice of the five dharmas. But there are language aspects of the host mind.

[57:00]

Intentional thought, for instance. Okay. It's so complicated. It just seems so complicated. It's just the way we are. We're just this kind of human being. Yeah, go ahead. You have more to say. And then she said, when you speak to us, then two spirits are active. Did I understand that correctly? That something is speaking. And then you said, when you talk to us, there are two minds, two minds are active in that. Yeah, that can be the case. I'm not admitting anything. When you don't invite your thoughts to tea, both post-mind

[58:20]

and guest mind are present. And this experience can then also be languished. Do you plan to write about it? Well, yes, I'm languishing it all the time. I can't I can describe those windows and those plants. I can't describe host mind. But perhaps I can say certain things that will make host mind arise in you. And that's, you know, what the peculiar Zen sayings, many peculiar Zen sayings are all about.

[59:52]

The hundred flowers of spring are red. Doves cry in the willows. And the hundred... That's a statement of Dogen. The features of the world are permanent. The hundred flowers of spring are red and doves cry in the willows. Maybe you don't have to translate it. And that statement has power because it's wrong. But somehow it's right. Because the features of the world are not permanent. But it leads the mind one way and then takes it another way and that sometimes frees us from the strictures of mind.

[61:05]

I think it was Gikai, his disciple... Who was enlightened when he heard that remark? Any lucky geek guys out there? Any of you have the name Geek Guy? But your mind has to be... He knew when to say it. Dogen knew when to say it to this Gikai. It's called pecking in and pecking out. You understand that image, right?

[62:07]

The little chick pecks out, and when the mother hears that, the mother goes... Okay. Okay. The mother is always listening to her egg. Okay. Yes. Are you again? Yes. I feel you're not taking me seriously. Oh, I think I am, but okay. That was an experience of mine and it was important to me and I feel like you're laughing at me. I thought I was laughing with her, but I didn't mean to make you feel that way.

[63:20]

I don't feel that way, but I did say get used to it. And that's the best I can say. Because things happen this way. But by saying that, I'm not making light of your experience at all. Making? Light of your experience. Light means... Oh, yeah. Okay. But thank you. Dankeschön. Yes. I have a question concerning this intention, no thought.

[64:31]

During the seminar in Munich we talked about how we can take sentences during our sitting, I think we called them also mantras, gate phrases, and use them to intensify our intention. Is that what you mean when you say intentional thought and also host mind? And only certain thoughts will survive in the host mind. They have to have a kind of mantra-like quality or some kind of, They have to stick together as words or they turn into discursive thinking. I mean, advertisers use this.

[65:53]

They intuitively or perhaps not so more consciously know that if they can create certain phrases, they will kind of disappear into the undermined, and then when you're in the grocery store, you won't know why, but you'll buy it. I think of two American soaps. One was called Does. Because it's like suds. I translate it as soup.

[66:58]

Well, it tastes different. Okay, so one, and there's another soap called Tide. And the other... When I would go to the grocery store, I'd say, does, does everything. Tides in, dirts out. I mean, which do I buy? Does, does everything. Tides in, dirts out. Tide is the ocean, you know, tides. So this kind of forming, the forming of phrases, mantra-like phrases in Zen, Yeah, it's actually a similar process in advertising. Often. There's an ad on CNN all the time.

[68:03]

Malaysia, truly Asia. I'm almost ready to get on a plane. Okay. Sorry, I'm losing my... What else? Yes. Yes. Thinking doesn't produce pain, really. What causes pain are emotions. Okay. My question is, is it possible to separate my thoughts from my feelings?

[69:06]

It's not easy to answer, simply. But feeling is, from the point of view of my practice and understanding and Buddhism, feelings and emotions underlie our thinking. And certainly in some kind of way, you're solving a mathematical problem. Perhaps your thinking can be quite separate from your emotions. But in the larger sense, there's some emotional reason that you're doing mathematics. So there can be less emotional thinking or very emotional thinking. And I think, you know, the word for thinking is the same root as thanking in English.

[71:10]

And that has always kind of a little bit represented for me the way all thinking, if it's going to have power, is rooted in emotions. But thinking does create... I didn't say it did, but I think thinking does... Thinking mind does create... context in which our emotions make us suffer more than they might otherwise. And what do I mean by thinking creates a mind?

[72:17]

Just very briefly, you can think of minds as different kinds of liquids. And the simplest example of it, to get a feel for it, is when you wake up and start thinking about your day. And once the thinking has a certain momentum, you can't go back to sleep. Dreams sink out of sight. Because thinking, discursive thought process creates a mind in which dreams and images and certain emotions won't float.

[73:20]

But if you can use some kind of experience or, you know, play around or trick to kind of pull the thinking back out of the mind, Sometimes we can go to sleep and dreams will resurface. It's a very helpful skill if you want to take five minute naps. Okay. It gave us many practices and also that we can use wisdom phrases. It gave us many practices and also that we can use wisdom phrases.

[74:27]

And I ask myself, how do I find this practice or this wisdom phrase that is most appropriate for myself? And if I found something like that, how long would I be practicing with it? Forever. Well, like I said yesterday, you notice what sticks to you. You know, I think we can really trust what appears usually. Again, as I've said, pointed out before, a researcher named, I think, Benjamin Libet in San Francisco in the 70s, I believe,

[75:46]

discovered that the body or if you i mean if you measured when this if you hook yourself up so you can tell when this finger is going to move When you hook yourself up with wires and all that stuff, you know. Around 500 milliseconds, which is a significant length of time, before consciousness decides to move the finger, the body's already moving the finger. So consciousness is a kind of editing function. It stops the movement, but it doesn't decide on the movement.

[77:11]

I mean, it can decide, but mostly things are decided at a more fundamental level than consciousness. So the practice or phrase that happens to just occur to you that you didn't think your way to is probably a better practice. The practice that just appears or just occurs to you that you didn't think your way to is probably the better practice too. to take. And then, how long to do it? Until you feel something. How does a painter know when to stop painting? Some people don't. The painting gets thicker, you know. Manche Leute hören nie auf und dann wird das Gemälde immer dicker.

[78:20]

Yeah, there's a craft to practice. Es gibt eine, ein Handwerk in der... You know, there's a well-produced cartoon, often reproduced cartoon, which shows a young scientist and an older scientist. And on one blackboard, there's a whole lot of mathematical equations. And on the right blackboard, there's another bunch of mathematical equations. And then in the middle, there's a circle with an equal sign. And in the circle, it says, then a miracle occurs. And the older scientist says, I think in step two, you better be more explicit.

[79:25]

Well, if you look carefully at a lot of theories, they're kind of like they have certain precise verbal phrases in there that just hide. No one knows what's going on. That the universe, the cosmos, is 33% dark matter is something like that. And 66% dark energy. No, I'm really, I know everything. I understand a lot better now. And maybe when we say actually exists, it's some kind of, then a miracle occurs. But, you know, and as you say, any...

[80:39]

As the way brain function will be an interpretation. But the brain may be interpreting a fact. It's still a process of interpreting, as far as the brain is going. For example, I think we can accept that Darwin's theory of... The evolution of organic evolution is true. It's overwhelmingly accepted by life scientists, and there's an overwhelming amount of evidence in the fossil record, the genetic record, and so forth. It's still a theory, but a theory isn't necessarily less than a fact.

[81:52]

It's a theory that summarizes facts. No, I think Darwin's maxim that the selection process is through mutation... Darwin's what? Maxim. Yeah, Maxime, that evolution happens through mutation, or that selection happens through mutation. May be only partly true. I think Stuart Kaufman pointing out that complex systems spontaneously self-organize amends and extends Darwin's theory. But the facts are still there.

[83:21]

And I think we can take as a fact that everything changes. I like it how what Heraclitus said, the only constant is change. Heraclitus. And Heraclitus actually influenced me quite a bit. When I first started studying Buddhism, I wanted to have some Western source for my thinking, and I studied Heraclitus as much as you can. And I spent quite a bit of time trying to feel into what he said and find out if it was true.

[84:22]

And he basically says the world is change and suffering. But it was much It was never developed the way it was in Buddhism. So I quickly shifted to Buddhism after a while. And Buddhism says that absolutely everything changes. What did Gandhi say? We should... be the change, we should become the change we want the world to be. So, When I say how things actually exist, in this case I mean to immerse yourself in

[85:51]

impermanence. What are the forms of impermanence we can notice? What are the forms of change we can notice? Primarily impermanence interdependence The particular free of concepts. Because when you know the particular free of concepts, you see that it's concepts that give the illusion of permanence. And actually things are momentary and changing. So this practice of taking the sweaters off, the concepts, the enclosures off sense experience, however you do it, and if you only have one powerful experience of it, direct experience of it, it can be an enlightened experience.

[87:18]

And as I have said before, when you not only see how everything is interdependent, but you come then into a mind free of the uniformity of generalizations. And we could say you generate a mind of interdependence. Where you feel the, in a sense, equalness of each thing. Each thing is equal in its interdependence. It actually increases the valence or combinatorial power of each thing.

[88:38]

Yeah, when you don't have a mind, again, when you have a mind free of preferences, which is a mind of interdependence, you can have an experience, something like I said the other day with that string of old-fashioned Christmas lights. You know, when one bulb is out, you can't figure out which one is out, because they're all out. You have to try one bulb after another, and then you find out. You put the right bulb in and then they all light up. There's a certain quality like that of the mind of interdependence because when everything begins to have the same weight, the world can light up. The open mind, in the direction of three preferences,

[90:05]

An open mind in the direction of free of preferences. We'll tend to see things with a kind of preciseness and even a little kind of light around the edges of everything. So this kind of taking the concepts off, enclosures off sense experience, enters us into how I think, into how things actually exist, and we have a verifiable feeling in our body and experience. Yeah, and of course, interpenetration, too, as well as interdependence.

[91:25]

Well, you can really feel that things aren't just sequentially cause-effect linked interdependence, but things are simultaneously interdependent or interpenetrating, And that opens us to a kind of, you could say, a mind of all-at-onceness, which is one of the things that's meant by the Dharmakaya. The Buddha as space. Everything in all its onceness. And even when you feel the presence of something, the space of the tree and the tree and the mind that's perceiving, you enter into a kind of...

[92:40]

it's no longer an object but a presence. And all of what I just said, the particular free of concepts, the mind of interdependence, and interpenetration are all examples of what is meant by thusness. And that is part of what I meant when I said to make or clear space for how things actually exist. to make or clear space for how things actually exist. Okay. Now, what I won't talk about, that's a very long list. Because you have to have some reason to come back.

[94:13]

Is... And I will talk about it later, though, not now. The most important tools of our practice are intention and attention. I want to talk about that just a little bit, but I think it's about time for a break. And Most of you will know that after the break I'd like you to gather into small groups and speak in German except anybody want to speak Dutch? Okay, you can speak Dutch. Is Leo here? And then you can continue up until whenever you get bored and you stop painting.

[95:30]

Or when it's time for dinner. And what I suggest you discuss is what kind of experience, what sense can you make of or experience do you have of host mind and guest mind?

[95:52]

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