A relationship to how soon it changes and how much it changes. Now you can go back to the durative experience of childhood where a year lasted longer than maybe five years last for you now. A child is in clock time with you, but a child is not in the same durative time with you. And a yogi is probably in a quite different durative time than the usual person. And you can move and expand and change that durative time But it's going to change.

[01:24]

So we could say that just the way things actually exist, there's going to be some kind of appearance, some kind of duration, and some kind of change. There's going to be some kind of birth, some kind of duration, and some kind of change. No matter what you do, that's going to happen if you're alive. Now the adept yogi or practitioner, agency is part of what you're doing. So the fourth mark is your agency. You rasa your tabla. Tabla rasa means an erased tablet. So the fourth mark is you a rasa tabla.

[02:47]

Yeah. Yeah. Like a Cy Twombly painting. Okay. Okay. Now, that is the definition of a Dharma. You have a choice. Do you want to live within the formulations you have personally, your history, your culture, etc., or do you want to bring this acidic game-changer into your actual experience? Now the yogi is on a dharmic adventure. Und der Yogi befindet sich auf einem damischen Abenteuer.

[04:03]

Er, sie oder diese nicht in Geschlechtern eingeteilte Lebendigkeitsform sagt sich, Kontinuität ist eine Verblendung. I know it's a delusion. There is no real continuity. It's moment, moment, moment, that's all, and one of these moments you're going to be gone. Now, we add continuity so that we can make plans with people and so forth, but we know it's not where we live. It's helpful to do something like on each step, appearance, disappearance. You just let go of everything. Appearance, let go. Appearance, let go. Appearance until the letting go is inseparable from your activity. And you do something like that with every single step.

[05:16]

It's always appearing and then you let it go. Appearing and then you let it go again. But letting go is part of all your activity. Okay. So the Dharma practitioner is attempting, and if you come back to it, like coming back to your breath, and then you lose contact, you come back to your attentional breath, you lose contact, and pretty soon you're there all the time. And bringing continuous Attention to the breath.

[06:18]

Not a continuity, but a continuous re-attention to the breath. Not the breath, excuse me, to each inhale and each exhale and the physicality of each inhale and each exhale. Und diese kontinuierliche Aufmerksamkeit aber nicht als eine Zeitkontinuität, sondern als eine immer wieder sich erfrischende Aufmerksamkeit, immer wieder neue Aufmerksamkeit zum Atem zu bringen. Aber entschuldigt, nicht zum Atem, sondern zu jedem einzelnen Einatemzug und zu jedem einzelnen Ausatemzug. And you can think of attentional breath as a divine elixir. Each moment you're taking that divine elixir and pouring it into the inhale, and then pouring it into the exhale, and then pouring it into the inhale, and at each step, and it begins to change your aliveness.

[07:24]

It's better than microdosing. Microdosing? That's what they're all doing in Silicon Valley. Oh, really? Microdosing on small amounts of LSD. No, they don't sleep. What? LSD, drugs. It's better than microdosing. It's the ultimate micro-dose. How do you know? You have to have a certain faith. Okay. So... Eventually, the bringing of the attentional attunement to the exhales, to the hails, you're teaching yourself attentional skills.

[08:47]

And you're teaching yourself tunable attentional skills. And I guarantee you, this takes quite a while to, you can get it momentarily, but it usually takes quite a while to really get into your cells. So you developed attentional skills through bringing attention to the breath until the agency of attention rests on the breathing activity all the time, virtually all the time. And this is a transformative adventure in case you're easily bored. Now that you've developed this attentional skill, you can begin to introduce the four dharmas into that attentional field.

[10:22]

Four dharmas, four marks? Four marks, I mean. And now more and more you're your attentional field is appearance or mutual birth in phenomenality and in yourself. What was birth in there? Giving mutual birth. Into the delivery room. Now maybe delivery room is better than duration.

[11:26]

So not the dower room, the delivery room. Okay. Now, in the delivery room, you have something to say about what you've delivered. Yeah, I'm going to take really good care of this cute little thing. But everything's changing. I've got to let it grow up. Yeah. And then you wipe the slate clean and you start over with no sense of continuity except the next birth. Okay, you need to know almost nothing else if you practice these four dharmas. Practice these four marks.

[12:42]

Okay. Was that crystal clear? All right. now i yes go ahead yeah well i just want to fold in before you came we had um a short discussion yeah that just brought up a few points and um are you anonymous no That's a good question. Sorry, were you anonymous? Eckhart brought up that he would like at some point, but maybe you can say what you brought up. Would you like to say what you brought up? Maybe we can throw it in again for the process, otherwise it's not part of it. I have said that I do not feel so open for the discussion that has developed over time, although it has changed.

[13:48]

I came here with the question, what is changing? What changes for me is that Roshi withdraws as a teacher. And what is that for me? I've been going around with it for three or four years now. And the question is, I imagine it as a joke, no teacher, no student. So the question I came with here, and he just, I think, wanted to fold that in as part of the process, came here with the question of what is changing now that you're withdrawing from public teaching? And for him that means a big space in his life is now not occupied. And working with the phrase, how does that change? Are there any places near you that I can rent? Yes. The question becomes, well, no teacher, no student.

[14:54]

And how does that affect his practice? How are things changing with your decision to withdraw from formal teaching? Well, of course, I suppose they change some. But for me, really the change Ideally, there's no change. If I've succeeded as a teacher... in the deeper sense, I've succeeded in establishing a multi-generational lineage which is being continued by all of you and being continued in this case by Nicole as a teacher and by others who are teachers. Now, I arrived in Europe not wanting to teach. But Akash and some other people kept trying to talk me into it.

[16:23]

Yeah, you went to Crestone even. I saw you in Berlin, right? Yeah, I picked you up. He thought I was hitchhiking. But whether I arrived here with a lot of experience as a teacher, which I did, I developed as a teacher through teaching and through a sangha that I helped start in San Francisco. When it's sangha, the word for sangha, rin, forest, if the sangha is a forest, we're here developing each other's practice. I want, if I can be a convenience teacher to some of you individually, that's okay with me, but for me it's a byproduct.

[17:35]

dann ist das in Ordnung für mich, aber das ist für mich ein Nebenprodukt. Was für mich der Hauptpunkt ist, der Hauptpunkt ist eine generationsübergreifende Dharma-Praxis zu etablieren, die kurz, in kurz heißt das ganze Lehrlinie. He did that, Sukhirashi did that for me. I owe it to him to do it for you. And at any one time, there's no universal situation, no universal time. Each of us are in our own maturing process and we bring that into the forest of the Sangha. So I hope at any point I can step out of the process. No. There's nobody in my family, practically, who's ever died younger than 96.

[19:19]

That's 13 unlucky years for me. No. But... You know, I'm used to being alive. I'm not used to the alternative yet. But the alternative doesn't scare me, doesn't interest me. When the alternative is here, I won't know it. Okay, so I hope that I can just walk away at any point and you guys, gals, you're all guys to me, you gender-free gals, Alivenesses.

[20:28]

On your own. Okay. One of the funniest things in the Tibetan Book of the Dead, I have actually no interest in reincarnation. This life has been difficult enough. But in the Tibetan Book of the Dead, the person looks back at his Sangha he says they're already messing up my funeral that's supposed to be done this way so anyway so tomorrow And I still didn't get to the interesting device of the ten directions.

[21:47]

So shall we just set up this way tomorrow or should we set up with a platform or what do you want to do? Your hair was down and suddenly it's up. I can't do that. Mine's always up. Yeah. Well, I'll see what it's like tomorrow when I come downstairs. Can we do it like today in the morning? If you want, sure. I prefer this. For the whole day? You prefer this? Yeah. Okay. Or could we move closer together? Because I find it very hard to understand. I can't see your faces. Well, that's the problem with the number of people. So the question is, should we limit the number of people? But then we have the idea that the limitation is excluding somebody. But anyway, here we are. So it's good that distinctions are often differences.

[22:53]

The evening cook is sending his regards. You'll be ready to eat. Oh, I wondered why you weren't here. I'm cooking for you guys. Yeah, really. I think we're ending right now, so maybe ten after? Quarter after? Quarter after to be safe? That was nice of him. Okay? Okay. So you guys fight it out, and I will do whatever. I'll sit either here or there. Okay. Okay. In the work meeting, we can vote. Voting is not necessarily reflective of what people really feel. Thanks for translating.

[23:57]

My pleasure.

[23:58]

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