Just before Len's paid group of women until I entered the group, we're discussing rather strongly practice. You know, in various societies and nationalities, Buddhism has developed quite differently. Sometimes for political reasons. Buddhism was often used as a way to politically organize and control society.

[01:08]

But it also adjusted to the kind of mentality and beliefs of the monkish. And as I said, intruding myself with You know, I feel women are gender-free. So I was a gender-free male intruding myself. But there may be some differences. way practice is apprehended.

[02:12]

In any case, I'm not at all sure that we can just say, well, Islam is a well-developed system of observing the mind and transforming it. But it can be equally applied in all cultures. So your experience in trying to apply these teachings is extremely important to me and extremely interesting. Yeah, so any of the discussion you don't know who you are, perhaps,

[03:18]

Please share some of it with the rest of us gender-free guys. Yes. Oh, yes. Well, just to begin, I would like to share with you what I've noticed in my practice. I've noticed that things that are personal problems for me are also

[04:29]

areas or spheres that I can practice with. Because something that occurs to me as a problem is simultaneously something that can happen. between personal processes and practice processes. And with all that, I think there is almost no difference, or I'm not so sure, maybe almost no difference between personal processes and practice processes. Or maybe it has become so that I can use this kind of attention to bring these personal processes into practice processes and then observe...

[05:43]

and become familiar with them and just to see what happens. And that also means that I can trust the whole process and the relationship between personal and practical processes. the whole process and also the relationship between personal processes and practice. And one other thing that I noticed that last half year with the visionaries, Is that in that practice process, I can learn, I can encounter personal structures and then define.

[07:03]

Yeah. And these personal structures are sometimes characteristic for myself, but can also be cultural and things that I share with others. And to have these experiences, that belongs to something that you brought up in the last seminar about the cages and work. that occur through baskets is baskets that occur through consciousness.

[08:15]

But the prerequisite for that is that there is a field in which everything is welcome. And if there is any form of uncertainty, maybe uncertainty or concern, worry that it's not welcome, then I cannot practice in this way. Part of it was what we did .. I think part of it, what we discussed last year, was vertical practice and horizontal practice.

[09:27]

To really go deeply into the vertical dimension. And at the same time, to clear the plate. To clear the plate. And at the same time to clear the plate on the horizontal dimension with what you just brought up about the concepts and so forth that arise. And only when I sit with everything that's there horizontally, You want to add something? Yeah. Ich kann mich erinnern, dass ganz zu Beginn 1991, also des Zusammentreffens, in the very beginning of 1991, when we first had the school, da war einer deiner Eröffnungen, und auch immer wieder ganz wichtig, zu unterscheiden zwischen Territorien,

[11:12]

Then one of your openings or introductions was that you kept emphasizing very important to distinguish territory of Buddhist learned practice and psychotherapy. And I think over time, we've kept exploring at which places the one overlaps into the other, leaches into the other. And over time, but in my practice, especially in my everyday practice, so now apart from the meditation practice, in everyday life, it is so proven that the practice instructions for what is given to me in everyday life as a sign of God,

[12:30]

So one thing that has happened for me in my daily life practice, especially in the midst of daily life, is that I've begun to apply practice instructions to what arose in the earth. And of course the background is that that's also my profession and that of course I'm always involved with self-exploration. without now deepening the therapeutic interventions, and now going into the narrative, or striving for interventions for solutions, because I have especially enriched this, and also, I don't know, I have developed it, that I have simply applied practice at the moment.

[13:47]

And without trying to turn that into psychotherapeutic interventions or to somehow deepen the therapeutic effects, it simply has enriched me personally greatly that when I add the present moment, it would simply apply practice. But very much applying it to these very personal concerns or problems or boundaries or limits. And In smaller groups over the year, in between our meetings, I simply noticed, when we exchanged ideas about our practice or our everyday life or our profession, that... I'll say it this way, this can be a misunderstanding, that we had the feeling that the personal or the narrative itself, so to speak, was a bit like being outside,

[15:08]

Yeah. And so when we had our exchange meetings throughout the year in a group of people, then oftentimes we would have that may not be entirely true, but that somehow we discussed it that way, as if the personal narrative aspects as if they sort of were excluded or maybe placed at the periphery or something? Yeah, not at the periphery, but in the beginning, as if... Yes, but once we are through with that, then practice can begin. But that's exaggerated. Yeah, I understand. And what were these exchange meetings? I have a little group since years meeting.

[16:17]

Most are therapists? No, no, no. Part of, but... How many persons? We are six. How often do you meet by... As often as it can, because it's really an urge. Monthly, I would say, monthly. Four weekly, five weekly. Is the dominant theme how practice relates to psychotherapy, or is the dominant theme how psychotherapy practice can include psychotherapy? Sometimes, but no, it's more what it's It's very seldom a topic. Next time you have a topic, but it's just what is there. Okay. What she asked, what do you mean when you use the word practice?

[17:20]

And she responded, the Buddhist practice. And may I add something to that? When we were sitting in Russia before, and that's what I wanted to say, and I would be interested in that, he said at the end that if he would give a documentary in China or in Japan, that would be a completely different that he would be familiar with very different people or very different topics in Dokusan. For example, I would also be interested in how far the practice in his experience is now, or from which structures or personal structures it was created at all, or what So one thing I would like to add is when you brought into our discussion that you said if you were to give doksan in China or Japan, that then the practitioners would have entirely different encounters.

[18:53]

Well, when I'm giving doksan to Chinese and Japanese people in the United States usually, occasionally in Europe, what they bring to DocuSign is completely different than what Westler brings to DocuSign. And so if that's the case, it's been the case in my experience, Then we can assume the teaching has developed to respond to people in terms of how they're structured, their experience. Do you have something you'd like to add? Ja, für mich ist das irgendwie ein bisschen anders.

[20:06]

Also ich glaube, ich bin zur Praxis gekommen, also zur Vertikalen, auch weil da einfach ein ziemlicher Mess war. For me, it's a little bit different. I think I came to practice through the vertical dimension, I think, simply because there was a pretty large mess on this dimension. that this level may also need, or these rooms that this level, and thus also the Buddhist practice, need to open. And for me it was definitely so, to accept this level and the uncertainties, or whatever is there, it doesn't matter now.

[21:07]

And for me, I have personally and also professionally spent quite a bit of involvement with how does it meet this dimension, the vertical dimension, in order to approach or maybe open up. And that's, for me, definitely been the case, the problems on the horizontal dimension. So that for me, my personal process and my professional development is actually always happening at this crossroad here. And I know, for example, what kind of experience that was for me, that in trauma therapy there is something like a safe place, so to create it through which tools and techniques, but I know my first safe place was the pillow.

[22:14]

And in trauma therapy, for example, there's a method called the safe place, secure place. And we create that. But I know that for myself, the first real safe place was my cushion. So that my work is also very much So that my therapeutic work is very much percolated by and penetrated by Buddhist practice. Do your clients know that? Yes, more or less. I mean, there are some clients where it's not so obvious, and with some it's very obvious, and some even come because.

[23:21]

Yeah, and does it lead people to want to know more about Buddhism, or does it help them know more about themselves, or both? Well... I think both, but in the beginning it helps them maybe more to the kind of... rooms or spaces I can offer helps them to explore something on a different way. And if they want to know more, then I send them to Dionysus. Because that's not my business then anymore. And . Ah, OK. You can't speak in Swahili. Yeah. So first of all, I think that it is excellent for the process of people.

[24:25]

And if you want to know more about Buddhism, then I'll send you a journal. And how do you want to add something to the discussion? Just maybe one thing, but that's a very personal experience. With Ulrike's help and his somatic experiences, I learned that there are not only baskets and cages, but I would say there are also very shy animals. Inside the basket and cages? Inside some woods. Yeah. All right. Well, back in, what was it? Did you say, I reckon, 1991? Yes. Really? I'm not that old. How could it have been that long ago?

[25:26]

Anyway, it's been a good ride. Okay. Thank you. In those days, I wanted to... I spoke about Buddhism as a mindology. And psychology, of course, is a psychology. And there's a tendency to, at least in Buddhism, to think, well, Buddhism doesn't need psychology. It's a complete system. Buddha lived a long time before Freud. These guys just only 100 years or so have been doing this stuff. But it's not. The conflation of Buddhism and psychology, you lose what's valuable in both.

[26:42]

What is the difference? And then they said, yes, but the psychologists have been doing this for 100 years or so, and we can't learn anything from it. But it's like this, when you mix Buddhism and psychology, you lose the value of both, and the value is on the differences. And Buddhism, it seems like now, has framed itself or found itself more in the territory of Buddhism than it is in the territory of science, as at one time Freud wanted it to be. Buddhism or psychology? psychology is more in the territory of Buddhism now than in trying to be a part of science. And I would guess, though you'd have to tell me, I'm not a therapist, but it seems to me that lots of Buddhist ideas, I mean, most obvious is mindfulness, have penetrated rather extensively into psychotherapeutic practices.

[27:59]

And I'm wondering if, you know, now when I think about it, I wonder if they What I would even call a technology like Vijnana practice is a technology that could be joined to or included within to some degree psychotherapy practice. By technology, I mean, you know, technology is, I call, how you cut your fingernails, a technology. So I'm calling the vision, yeah, there's a technology, how do you explore and cultivate your senses.

[29:27]

But I don't want to start that until, I hope really, but I don't want to start it until we've cleared the field a little more. Yeah. Does anyone want to say something else before I say something? OK. I think I should at least finish the story of the anecdote of the biological consciousness. So again, I'm noticing that biologically I want to get up.

[30:32]

Then I can see that when I get up, if I get up, the a selfological consciousness wants to unroll itself within biological consciousness. Does that make sense? Now, I'm using selfological instead of psychological because I always have a problem with the tongue, the psyche unit in psychological consciousness. Because it seems like the first cousins of psyche are soul and self. And I feel maybe I can use the word selfological.

[31:43]

Psychological and selfological. No, I'll use biological, let's say it that way, and psychological instead of psychological. Okay. I don't think any of you want to have your card read psychologist. Yeah, okay. But I could definitely feel that I could get up and not roll out the selfological consciousness. And I could stay in the biological consciousness if I wanted.

[32:52]

Now I'm calling it biological consciousness and not simply saying, oh, this must be awareness. Because again, I'm saying that these aren't like entities. Awareness is a function which overlaps with biological consciousness. Awareness is not limited to consciousness. But there's an element in what I'm speaking about that this is biological consciousness. It knows what it's doing. It's up. It's going to maybe make breakfast and so forth. No, I think that for me, if I think of, did I happen upon this biological consciousness in my life just long for a new thing about Buddhism?

[34:11]

And I think what I would say comes to mind is Sunday. And again, I've mentioned this now and then. But at least for me, and I think for others often, sunbathing is a kind of biological consciousness which is not our self. The great sun god, O Tandy, comes along and just pulls out a self. And you whistle and you, well, there's something out there.

[35:31]

Well, I was in that kind of mood. modality, I was going to make breakfast, but I could feel if I wasn't careful that biological consciousness is the playground of selfological consciousness. But biological consciousness is very easily seduced by self-biological consciousness. But since this has been my life moments, years to do this, I can pretty easily keep biological consciousness dominant and have selfological consciousness hardly present.

[36:50]

Okay, so again I'm trying to introduce into this weaving of your personal narrative. If you're a practitioner or if you're a therapist who who was involved with Buddhist ideas and concepts. Well, you're just imagining your own life or your child's life or something like that. What are you going to introduce into this child or your own or your friend's life?

[37:52]

Now there are a number of views which are, which begin, which are part of the design of the loom. And one is, or two is or something, there are no universals. And I think that takes a while to really get the impetus of that. I say it again. There are no universals of space, and nor is time a universal.

[39:03]

Okay. Now the easiest way, I think, conceptually to understand that is whether the Big Bang is a kind of fact or not. didn't happen in space, it created the space which it seemed to happen in. Now, Buddhism doesn't generally think in terms of origins like that. But it's certainly a bit productive.

[40:07]

I mean, without that concept, a similar concept, you wouldn't have discovered the eggs boson. Okay, so what I'm presenting now is the context that Buddhism functions within. The context and concept. First of all, again, I'm saying, there are no universes. In other words, there's no fixed truth out there somewhere that is shaping us. It's all circumstances and particular conditions, etc. And it's a compounded world.

[41:14]

And maybe if there's multiverses, the compounds might overlap a little, but they're compounded differently. But in this world, human world, that plant, sentient world, etc., we live in. There's only this situation. And this situation for us only exists in the present, which is actually a durative aspect of our sensorial sensoriality. Well, yes, it's true that we know there was past. And we know that for at least for some years, there's likely to be a future.

[42:36]

But in this way of looking at things, the only reality is immediacy. And you're embedded in immediacy you're embedded in immediacy whether you like it or not. But you can be conscious of your embeddedness in immediacy. And your consciousness is embedded in immediacy. But it may define itself through past and future. So let's say that the Buddha, why not use hand? The Buddha is embedded in assumes the dynamic of beingness, of living, et cetera, is fully within immediacy.

[44:14]

And what happened in the past is gone. And what might happen in the future is not present. By implications to some extent, but it's only implications. So the Buddha and her ancestors and so forth sat, when they sat down on their kissing, They were kissing cousins. No, I'm sorry. When they sat down on their cushion, there was no other location possible but that.

[45:27]

So when the Buddha supposedly, mythologically, and, you know, it's good enough for a kind of truth, vowed supposedly not to get up until he realized the truth. And truth, the Four Noble Truths are called the Four Noble Truths, but it really means the four... In nobler ways we can know things, we can actualize things as they are. And again, there's a truth out there. He's sitting down in things as they actually are. And he believes that he can know things.

[46:31]

It must be possible to know things as they actually are. So again, he took this buckle. I will sit in the midst of things as they actually are until I really fully comprehend that, actualize that myself. And supposedly sat for 49 days. And then he had his enlightened experience, which is described rather poorly as the Four Noble Truths. which actually seems to be a creation of about the 5th century, long after Buddha was dead.

[47:46]

But it does characterize that this is not philosophy, but it's the content of an enlightenment experience. So I think one of the things we have to deal with in the West, is there such a thing as enlightenment? Should we live our life, hopefully without expectation of enlightenment, but know it's a possibility? Or are we in fact already living within the conditions of enlightenment? It's just that it hasn't... It hasn't... been directly experienced by us yet.

[49:02]

Okay, so there's other things here I could bring up, but I'm bringing that up as again, how do we weave that into our Western personal narratives? And if we weave it in, how does it change how we relate to our friends and family and clients and so forth? And how can you weave the dynamic of not anticipating, not waiting for, but at the same time accepting the possibility and accepting the absence of the possibility?

[50:10]

And to know this isn't a function of talent, intelligence, privilege, background. But is it a function of anything? And if it is a function somehow of the way you live, how do you build that way of living into your body? How do these potential functions, which are the condition of enlightenment, get woven into our narratives? How do these functions, which are the condition of enlightenment, get woven into our narratives?

[51:16]

Thank you. Now let's see if, for the sake of the topic, I can move us into one of the spaces we've created. I can move myself into one of the spaces we've created. Schauen wir mal, ob ich uns oder zumindest mich selbst in eine dieser Räume, die wir jetzt geschaffen haben, hineinbewegen kann. And hopefully, like it, we can also move us into some of the spaces we've created.

[52:38]

Und ich fände es natürlich gut, wenn ich auch uns in eine oder einige dieser Räume, die wir geschaffen haben, hineinbewegen könnte. Speaking about created spaces, when will self... You know, self is always in a partnership with experience. Self is always in a partnership with experience. sometimes a combative relationship. Or we could say self is always a relationship with immediacy and the experience that immediacy offers. And the degree to which you are open to the experience, the experiences proffered, proffered is offered, offered, proffered by me is

[53:42]

So again, I don't feel I'm talking about Buddhism, but I'm using Buddhism as an example. And I'm using the mythologized fact of Buddha's experience. Okay, so what did the Buddha herself weave into her experience? Well, supposedly, she... She sensed energy. In other words, energy isn't just something you have.

[55:07]

She was able to sense herself into a energy. Okay. And then we can say that she allowed herself to settle into calmness, and into an inner-centered composure. And that she or he allowed, triggered, initiated an integrated mind.

[56:23]

Okay. So let's just say, I mean, you know, for some reason he thought, if I'm going to know how actuality could be actualized, Because for him, actuality wasn't an out there, like a reality. There's no out there-ness. That's not quite right. There's an out there-ness, but it's so infinitely... infinitely...

[57:26]

potentialized that its out-there-ness only exists for ourselves. From our side. It exists from our side. I mentioned in the last seminar, there was a famous paper by a neuroscientist named Nagel. What it's like, I think 1971 or something, what it's like to be a bat. And he pointed a Fledermausch lying around in his room. would know the room entirely differently than we know it.

[59:00]

The Fledermausers out there in this would be quite different than ours. Sorry to go through this again, but we need to establish this point by ourselves. As I say, the out there is for a dragonfly would be different than ours. And so there's There's an infinite number of out-there-nesses. Yeah, okay. Now, one difference I can point out is the Fledermauser is quite humble and doesn't imagine the out-there-ness as creative in his or her image.

[60:23]

We are just, you know, He just accepts these ingredients and says, well, what would it be like to be a Fledermaus? He just accepts these ingredients and says, well, what would it be like to be a Fledermaus? And I can assume that for the Buddha, except that I know about the worldviews at the time, He saw himself as just one of the ingredients in a whole mess of ingredients. So that was part of... That was part of his loom. So he decided to sit down in this... things as they are.

[61:38]

And knowing actuality isn't a thingness, it's a verb. And he knows that actuality, to the degree that it's touching his experience, that his experience is also a verb, is also an activity. And that this actuality can be actualized And he's going to stay within this actual reality until he feels he's actualized it as much as is possible at this point in his life.

[62:41]

I say for the sake of sentence structure at this point in his life. But I'm assuming there's no implicit comparison in this life. This point is his life. Now, to some extent, you know that's maybe not true. You know, you need some rice porridge from one of the farm maids. But the dynamic of your attentional sphere is this point, is the only point.

[63:43]

Now I'm describing what I think is implied in the content, in the Four Noble Truths as the content of his enlightenment. But Sashen is designed to bring you, if possible, to this point where the only point is this point. And you can't get there by thinking your way to it. It helps to recognize conceptually that it's a possibility. But you can only get there existentially. And it's one of the reasons, as many of you have discovered, that pain is very helpful.

[65:06]

Because at some point in the Sashin, often, especially the early Sashins, even my Sashins too, after a few hundred, there's a point where there's only the pain. And you know you could get up and run out screaming. But you've made certain agreements with yourself and with the others not to do that. So you just see if somehow it does happen. Suddenly you're just this one point and then actually there's either no pain or almost no pain anymore. I've known a few people who can't do Zazen.

[66:07]

They just can't do it. So they have to practice conceptually. They do it quite successfully. And I know a number of people, one in particular right now, who simply has no pain sitting. And I was never like that. I could barely get my fingers to cross. But he's never had this experience of being existentially in the midst of a situation which he can't get out of. So Sashin is specifically designed to create this kind of existential absoluteness. Okay.

[67:29]

So somehow the Buddha, as it's now told, knows that it would be good to have a clarity, calmness, composure, etc., So after he sensed energy and established calmness and clarity, He enters what is called the four jhanas. And that's the four jhanas, or translation is the best translation of jhanas. And again, as you know, the word jhana is the source of the word zen.

[68:46]

So he sits in these four jhanas. He sits in the midst of the processes of these four jhanas. And to simplify it, we can say the first jhana is something like he knows that all things are also mind. So again, you can just take that as a separate practice. As you begin to be able to establish your continuity as a succession of appearances. So that's a given in a world which isn't imagined as a created world.

[69:49]

In a world where there's no universe, it's always been created at this moment by the circumstances, by the ingredients. So again, we can take such a knowledge as expressed as recognizing the world as a succession of appearances. And one mental posture you can bring into this succession of appearances. Now I'm just giving you a helpful hint. This is a bell or a teacup or something like that, but it's also mud.

[71:14]

Now, that conception is not going to just happen automatically. You have to intend this. So this practice is not just about doing zazen. Everybody is going to just roll out from doing zazen. It's surprising how much does flow out of Zazen if you're in a framework of no universes, et cetera. But when you add to your experience successive appearances, the reminder that this is also mine, This bell appears in the field of also mind.

[72:37]

But you are also mind. And you are appearing in this also mind. So the craft here, the mind work, hand work, mind work, the craft here is that by discovering on every appearance also mind, you begin to find yourself appearing as also mind. So through this first jnana, you appear as mind. Now, one implicit aspect of the Buddha's four stages or something like that is that mind is the medium

[73:55]

Mind is inseparable from the body, but it's also functionally the door to the body. The consciousness is a door to the body. for the sake of practice. And then the door to the body through consciousness and mind begins to change the architecture of the body And the body starts going in and out of the door. And we can describe that as a process of integrating, weaving together body and mind, which is part of weaving together your personal narrative.

[75:35]

So now we're in the second jhana. Now we're in the second jhana in a simplified version of it, which is samadhi. You're just in a field of mind. Yeah, and the third is non-duality. And the fourth is integration of mind and phenomena. Anyway, it's good enough. Okay, so the four jhanas were, again, we're talking about this mythology.

[76:36]

And a mythology rooted in mythology. A mythology rooted in the experience of a thousand years of Buddhist practice. And then a placement, as I understand it, of a scholar, of the four noble truths at the center and beginning of Buddhism, which it was just one aspect of Buddhism before. Yeah. Now, with Now, what were the recognitions of the four, the cold, four noble truths?

[77:56]

And, okay. You know, I threw, for circumstantial reasons and personal reasons, I threw everything out the window, out the door, and out of the cosmos, my own. You know, some four years ago or so. And I started my life over again. And I asked myself, but this went on for some months, right? I asked myself during this period, what do I, what, if I do only one thing, what will I do? Well, one of the things is I don't sleep all the time.

[78:59]

I get up at some point and get vertical. And I try bracing, not getting into it. Well, at some point, I decided it's kind of a good idea to go to bed. And it was a good idea to go to sleep sometimes. And I didn't wash my face for some days, and after a while I thought, actually I feel better when I wash my face. I started with the absolute most basic things as far as I began this. And I built up a picture of the things I would do and I eliminated everything I had some doubt about. And it's not what I started enjoying, allowing some of the things I had a doubt about to happen.

[80:04]

This allows some discontinuities to play amongst the continuities. Okay, so all this is to say that Buddha, through establishing clarity and energy and so forth, and then practicing the four jhanas, What did he notice that now called the Four Noble Truths? As I said last night, the common translation is sattva. But see, that's not that translation. All he noticed is this world is found insecure. There's insecurity. We can translate it into all kinds of things, suffering and terror, but basically there's insecurity.

[81:40]

Now, you think that, I mean, I think myself, boy, someone said it. the Buddha recognized that there's insecurity, I'd say, oh yeah, what else? But when you really say, okay, this world is insecure, And I know this and realize this embodied and in-minded, there's no such word as in-minded, but I've embodied and in-minded this so fully. Yeah. that I live in the midst of insecurity without any other...

[82:48]

We can say, when I step forward, I never know if the ground is going to be there. And that is a kind of actually sign or a characteristic of a realized person, is they actually walk as if it's nothing. clear, there's going to be a floor there. You get in the habit of knowing the floor is usually there, but you're not habituated to the habit. So when you really accept that there is insecurity, you're not so surprised when you have cancer, old age, sickness, then death. It's not a matter of why me, it's a matter of why not me.

[84:18]

I've got cancer, what else is new? Oh well, I don't know. Like that. Okay. So then, recognizing that the world is insecure. He then, in the second noble truth, has basically recognized that it's compounded. These ingredients are mixed together. Yeah. And the third, knowing how things actually exist, was, hey, if they're not created and fated and I'm stuck with this identity, et cetera, hey, if it's just compounded things, I can decide how they're compounded.

[85:41]

And I can rearrange the ingredients. First I have to know what the ingredients are. So I have to practice Meditation, absorption, an interior attentional interiority. So, in effect, Buddha decides, and these are all little or big enlightenment experiences, I can decide how I cook my life. Not just fine-tuning or changing a few things.

[87:04]

But I can look at the entirety of my ingredients. Okay, and... Looking at the ingredients, now I have to develop a way to look at the ingredients, to really look at the ingredients. And so basically decided he needed an attentional, intentional, interiority. Now, I guess there's a difficulty in translating interiority because interior is not part of a reversal of inner, outer. In English, the interior of a house is a space. And the exterior of the house is just the surface of the interior. It's not a...

[88:05]

The opposite. So now just let me go on a little, a few hundred years later in Buddhist history. and the development of the intentional interiority is cultivated to the degree that the external world is now a projected interiority. And that's a companion, or a companion planting for a gardener, to the fact that now everything is accompanied by a peers in mind.

[89:41]

They feel like they're not just in mind, they're appearing from the field of mind as an aspect of the field of mind. And that happens through developing an attentional interiority, which then becomes your exteriority. Now I'm using exterior in a way it shouldn't be used, but what the heck. Exterior. Exterior. I'm trying to create terms here that we can, through which we can examine our experience.

[90:58]

So now this third recognition, enlightenment, liberating insight, There's nothing here but ingredients. And the most malleable plasticity in today's window of the ingredients is mind. And Malaim is, as I said, the door to phenomena and the door to the body. And how can I develop mind, develop a mind which is a path to realizing how things actually are? So out of his compassion in these first two recognitions, the second and third,

[92:16]

These embodied and in-minded recognitions, out of trying to articulate this for himself and compassionately for others, He established the path of the eightfold path. I'm speaking from a place where words don't exist. Path? Pathless? Pathless? Okay, how's that? Yeah, good. So I hope what you understand is this is doable.

[93:55]

Within the potentialities of our ingredients. Now, to what degree can you weave in the potentialities? To sexually, epistemologically, et cetera. But that's already a big step. And then how can you also, if you want to, weave them in experience? To be continued tomorrow in our discussion as our other victims do it. And that will be continued in our discussion tomorrow. And I will play a few more games. Okay.

[94:51]

@Transcribed_UNK
@Text_v005
@Score_74.45