So I use awareness to mean that kind of mind which is like aware while we are sleeping but not conscious. It can wake us up at a certain time or keep us from wetting the bed. And I often say knowing modes of mind. I don't like actually the word states. It would be better to say modes. But it's more relaxed to say state of mind. So I would say that all, while you're alive, all modes of mind are to some degree knowing modes of mind. And I define a state of mind or mode of mind as always having the characteristics

[01:22]

of being to some degree self-organizing and to being homeostatic. In other words, they tend to continue. Once they're started, they tend to continue. So a state of mind tends to organize itself and tends to continue itself. But like in Zazen, if once you get so that the dialogue between say, breath and mind, breath and thinking,

[02:32]

and thinking is really embodied in the body, you begin to be able to enter non-discursive modes of mind. But let's leave that aside for now. If you experience the field of consciousness, In other words, let's imagine there's all these contents of consciousness. Consciousness is the mind that discriminates. And that creates a world based on a consistent sensory input. And that mind can be expanded.

[03:59]

But you can also shift your attention from the contents of the mind, contents of consciousness, shift your attention. So you suddenly don't see the contents of consciousness. You see the shimmering almost liquid in which the contents are floating. And to establish that experience is called to realize essence of mind.

[04:59]

But you can't actually, from my way of using the language, call that consciousness anymore. Okay. Yes? Yes, thank you. Yeah, that's what I have to do, don't I? Okay, but I can't... It's 10.23 or something. My watch is a little fast, is it? You have the same?

[06:09]

Yes. Okay. Well, if we all have fast watches, it's okay. We all then have the same time. So maybe after the break I'll start that. Thank you. Something else? It's somehow difficult to pose the question, to verbalize the question, and maybe you tried already to explain the literary understanding. The question is, where does the question come from?

[07:09]

So, I have to explain it with you. I experienced that I was really tired, with the role of an outcast. I look always at reality from somehow outside. And the intention of growing, of moving, of living, was to come in there. Now, I had the experience to unfold the relation to that organs, and I really had the experience from sitting on the edge of the cushion to sit in the middle of the cushion. And it's just like a metaphor for the feeling that's more alive. I'm no longer outside. I'm no longer on the edge.

[08:13]

I'm just sitting in. And now I'm sitting there and I feel I am the question. I'm in the question. And I'm just there and experiencing what is there and the question is, what is there? But to pose the question, is it that I have to go outside and look again inside? What is it with? And it's not only the question of how to verbalize the question, but if I verbalize or if I have a question, I am moving. There's somehow a change of mind, somehow a change of life. Okay, in German, please. The basic question for me is now new.

[09:20]

Where does the question come from? Or where do questions come from? And I have to explain an experience that I have had in the last one year, that I could let go of these tight connections and the outcast, that I could let go of these tight connections, because I was no longer in the phallus from the outside to the inside, but it happened quite concretely that I noticed that for a long, long time, while meditating, I was always sitting on the corner of the pillow, And suddenly I noticed, oh yes, he's sitting on the pillow, I'm sitting in the middle. But that was an experience that is no longer about the pillow, but about my life experience. I'm no longer sitting on the pillow, I'm sitting in the middle. And that's how my search for life changed.

[10:24]

It is no longer the view from the outside to the inside, it is the view from the outside to a goal inside. I sit in there. And I can of course find out, I am in the question, our question, what is there in the world, what is there? Or do I have to get out of this inside, the goal, to get out of the danger outside? Don't try to tie everything together. Theories can be helpful, but in practice generally you want to leave the theories aside. It's a good observation though that you that when you accepted being cast in from being an outcast,

[11:31]

You found yourself cast into the middle of your cushion where you began to recast yourself by asking yourself the question, what is it, what's here? Now, the practice of Buddhism overall is certainly to give you a position larger than culture or self. Or larger than culture and ego, for sure. Culture and ego are constructs. And your life is bigger than any particular construct. But whether you're working from feeling yourself from inside or outside, Again, this is a kind of dialogue.

[12:53]

And in that dialogue, you can ask yourself questions. And the question, what is it? What's here? I mean, everyone should ask this question. You may not get an answer. But you may be satisfied with not getting an answer at some point. Okay, so it's more or less 10.30. Even exactly. So why don't we sit for half a minute. Why don't we sit down for half a minute? I'm glad you all have such good time.

[14:20]

I heard Marie-Louise translated uncorrected mind with non-graspable mind. She's just too advanced. Uncorrected mind is a mind that still can be corrected. So it's the attitude you bring to your mind to not keep correcting it. Whatever it is, yeah, it's okay. Non-graspable mind is the fruit of practicing not correcting your mind. So although certainly I've given some thought

[15:36]

observation to over the years. Also, obwohl ich jetzt mir Gedanken gemacht habe und einige Beobachtungen angestellt habe in den Jahren. I've never to the ways in which practice helps one with suffering. In der Hinsicht wie Praxis einem helfen kann mit Leiden. I've never made a list of what they are. So today I decided maybe I should make a list. You have something to write down. But I'm not sure. But then next year you have to show me your list because I will have forgotten. Or what I mean is that the list is open-ended.

[17:05]

You can add to the list. Next year I might see it a little differently. So I couldn't exactly explain why I put the list in this particular order. First, I will say... I'll call it one, why not? Suffering is replaced by fundamental happiness.

[18:21]

That's something that happens all the way along in practice. It surprisingly takes a long time to notice. I think it's hard to notice sometimes. This little taste of happiness is actually attached to something very fundamental. Attached to something very big or fundamental. This assumes that being alive is essentially a happy, state of happiness. This is some distinction or contradiction even to the truth, first noble truth that everything is suffering.

[19:50]

But if we take away the causes of suffering, there's happiness. What's underneath suffering? Happiness. The second part is happiness. Yeah, but it's almost longer than happiness. What's underneath suffering? Yeah, so, and what's in the middle of suffering is happiness. So I must say, I had the flu for two months this year, and I got pretty tired of it after a while. I mean, usually when I'm sick, I actually really rather enjoy it. It's interesting. But up to one or two days or a week, that's about two months. It's just... I wasn't completely sick all that time, but rather low energy.

[21:13]

Usually, since I'm virtually never sick, I never take flu shots, but this year I'm going to take a flu shot. So when does this basic happiness come up? We could call it maybe the happiness of being itself. It usually comes up when we're free of self-referencing. This usually comes up when we are free from self-referencing. It usually comes up when we are free from seeing ourselves comparatively or from the outside.

[22:20]

It comes up when we're not conflicted. It's a kind of consolidation. That makes sense. And that, you know, might be called the end of practice, but it's also, I think, the beginning of practice. It's present throughout practice. You begin to notice it, And you begin to choose it. Because most of us actually tend to choose suffering.

[23:26]

It's more serious. Or it should be faced or something. And if you have a moment where you could actually choose a few minutes of happiness instead of a few minutes of suffering, You'll think, I don't have time for happiness. I've got things to do. Or you don't have the skills to even do messy things. bousy things and be happy in the midst of it. Do your taxes and be happy. So that's one. And certainly we get the most, I think, distinct taste of bliss or the bliss body.

[24:40]

When we're really quite concentrated and settled, and free of confliction. And then that confliction moves aside a bit. You don't have to entirely get rid of the confliction because the happiness presses up from underneath. As soon as you get the confliction or whatever it is, off-center, happiness tends to come. So here again, what I'm trying to emphasize here is this dialogue.

[25:44]

We're not trying to create a state free of conflict. We're trying to move in the direction of less conflict. If we move in the direction some other direction starts to come up. And so here's another fundamental idea in Buddhism of in-betweenness. Okay, but I'll come back to that probably. I'd say a recapitulation of your life.

[27:02]

Now, again, I'm just listing the things that make a difference. And maybe we can come to more crucial things at some point. Yeah. But this is very basic, and of course much psychotherapy is based on it. Okay, when you recapitulate your life, when Freud has you recapitulate your life, or some of it, in with the mind of free association, with the spirit of the free association.

[28:28]

Oh, God, what a voice. Thank you. Okay, these are the five scandals. Most of them are located in consciousness. What's the fourth? Perception, association.

[29:34]

And the last one? Consciousness. Okay. I can't remember. What Freud did, I didn't write it very clearly because you all know this by heart. What Freud did, basically, is he got people to enter a mind of associations rather than a mind of consciousnesses. It's a different mind. So it cooks your karma differently. Your karma is cooked in consciousness in the way it was created. So when you bring your When you recapitulate your story, not only are you seeing it, understanding it better, becoming more familiar with it.

[30:50]

But you're also transforming it through it coming up in the mind of zazen. Now the mind of zazen is down here, which would be hard to do with your clients. Also, when you recapitulate your story, you come into a sense of, when you really do it, and it usually takes, I would say, in practice, two years or so of sitting every day. That for your whole story pretty much comes up.

[31:55]

Helped to have done a few sashins in there too. In terms of that, a sashin is equivalent to six months or a year of daily sitting. I'm not encouraging any of you to do sushis. I'm just... Not at all. No, I'm not. I'm just telling you the truth. I'm just telling you the truth. And when you really have the sense of your story is recapitulated, and you begin to see the high spots, the bright spots, like there's certain passages of one's life that are lit, well lit, and some are dark.

[33:09]

So you begin because you can sort of see it in front of you in your meditation. And you go into the darker, darkened parts. And you really examine the... bright illuminated parts. In the dark ones. No, you examine the dark parts. You go into the dark parts. And you really study or examine the illuminated parts. And the illuminated parts are often enlightenment experiences.

[34:10]

that have been encapsulated and not fully absorbed. And it may be as simple as having crossed the street for the first time when you're four or five. All by yourself. And we don't have the... Usually we are so seated in consciousness. And you had this unbelievable experience crossing the street. And the whole world seemed bright and within your power.

[35:19]

Then your mother or father finds out about it. And rightly says, don't do that again. Yeah, but you here don't be enlightened again. Aber man hört, sei nie wieder erleuchtet. Yeah, they sort of understand the mother or father, but they're putting consciousness on you when you just were quite free. Also ihr versteht so die Mutter und den Vater, die Bewusstsein wieder auf euch drauf machen, aber ihr wart doch zu dem Moment so richtig frei. So maybe we don't want to practice the double bind. But maybe we want to practice double mind. Maybe we want to speak with our children with the sense of the presence of enlightenment. The sense of enlightenment.

[36:32]

Even when we're correcting them. So you might say, it must have been thrilling to cross the street. Let's go do it again. But let's also, you know, be careful. Cars are big and fast. There's always a Porsche or a motorcycle around the corner. It's about recapitulating your life story to your city.

[37:41]

It's not about saying, When you sit, it's all about looking at what? It's not about... He just looks what's coming and going. He's not telling himself, I want to see my life story. Okay. Okay, you try to develop a state of mind, a mode of mind. which isn't hooked to your thoughts. So as we say, you don't invite your thoughts to tea.

[38:48]

You just let them come and go. But as you begin after a while, at first it's usually thoughts about what you have to do and things like that. But after a while, particularly if you do sashins, But you exhaust pretty soon what you have to do. And other things, sort of unexpected things start coming up. Chair legs. Just stuff keeps appearing. When that stuff starts appearing, while we still keep the larger picture of not correcting our mind, we look carefully at what appears.

[39:54]

dann schauen wir sehr vorsichtig und genau das an, was da auftaucht. And sometimes you can try little exercises. Und manchmal kann man dann kleine Übungen probieren. Counting your breath is an exercise. Also zum Beispiel diesen Atem zu beruhigen ist eine Übung. Okay, so say you recreate your third grade classroom. Just as a little exercise you can do this. So suddenly you see the teacher. And then you see you and your desk. And then you try to recreate the room. It's all there. And you can often create much of it, who was sitting behind you, in front of you, to the side, and so forth. And once you've kind of established it to a good spatial degree, You can start reeling it forward or backwards.

[41:16]

What was the previous daylight? What was the next daylight? What were we studying? What did the teacher say? What's interesting is there are only certain points in your life you can do this to. But the points that you can do it to, often you find something crucial happened. If you can make a stable enough mind to unfold an episode, Not really an episode you've chosen. But an episode that appears to you. Like you might try the third grade.

[42:17]

Not much comes up. So you might try the fourth grade then. Or second. And then something appears. And then you can start unfolding it. And if you do really open it up, it may be a teacher that had a particular feeling for you. Or the reverse made you feel horrible. Or said particular things to you. And if you're in the process of recapitulating your life, actually unfold a number of episodes with your parents, in school, with friends, at playtime, swimming one day in a lake.

[43:30]

You begin to feel the power to do it all of your life. Maybe you could, but it's not necessary. But you really come into possession of your own life. This is my life, not someone else's. And there's no way you can imagine yourself as a victim. Even if you've been victimized by your school, your culture, your whatever. This is just a fairly unimportant aspect. Because whatever it is, it's so woven into the fabric of your life

[44:33]

That is just your life. You can't pull one thread out and blame somebody for that thread. Oh, that thread has got a yellow spot on it. Anyway, you feel it's a kind of power. And so the reason I've mentioned... But again, I don't know if it's useful to you as therapists, but I'm just trying to tell you as I understand. This one is consolidation. So once you have the feeling of being able to replace

[45:48]

You know the feeling of this bliss, you know the feeling of this happiness. You can, by choice, just bring yourself into this feeling. So if you're in a mystical situation, everything happens, you just... It doesn't change the situation, but you feel okay. Das ändert nicht die Situation um einen herum, aber man selber fühlt sich wieder in Ordnung. Und diese Rekapitulation, die gibt einem eine Art von Kraft. Es ist nicht nur, dass man sein eigenes Leben besser versteht. Also man hat diese Art Kraft in jeder Lebenssituation. And third, I would say we've got the eightfold path.

[47:19]

And in particular, you. Okay. Now this is if we just take this twenty twenty five hundred year old wisdom teaching And we're trying today and nonetheless just because we're trying to do so. You're not trying to become Buddhists. Buddhists or Buddhas? Well, they're obviously trying to become Buddhists.

[48:28]

Buddhist first, Buddhist second. She's always more advanced. We're not trying to become Buddhists, but we're trying to look at this wisdom teaching, isn't it? What sense does it make for us? Okay, and one thing is the characteristic of Buddhism is to look at real basic things thoroughly. Okay, so this is the Buddha's first teaching after his enlightenment. At least it's historically presented that. After you're enlightened, this is what you see. So in effect, knowing this becomes an enactment of enlightenment.

[49:29]

We recognize there's a cause of the suffering. Because there's a cause, we can end suffering. Und weil es eine Ursache gibt, können wir es aber auch beenden. That's the formula. Das ist die gleiche. Might not be true. Das ist vielleicht nicht wahr, aber... That's something you have to decide. Das müsst ihr selber entscheiden. Okay. So... Two... Two... Two... To realize the dynamic of these three, the dialogue of these three is the path.

[50:46]

So views is the first. So we can say views is the first teaching. Because he said, the way you deal with this fact is this. So, he's speaking first of all about existential suffering. We can also ask, because he's speaking about psychological suffering. I think so. But I think that Buddhism would say that psychological suffering can't be fully transformed. Unless you also transform existential suffering.

[51:47]

So we could fold this piece of paper. Say that it works like that. Yeah. So there's suffering, there's a cause of suffering, then there's the equal path, and then we come to the cessation. So we can say there is suffering, the cause of suffering, then the eightfold path, and then comes the end of suffering. So the eightfold path is at this point. I have a question. What do you mean by saying that one cannot fully understand psychological suffering?

[52:49]

What do you mean by saying this psychological suffering cannot be transformed unless you transform the existential suffering? What is existential suffering? That you don't have enough to eat? That you don't understand the way the world actually exists. That you think that you believe in permanence, for instance. To keep acting as if the world were permanent is existential suffering. And that is... I mean, at least that's how I'm interpreting it.

[53:55]

I'm not a philosopher, so I'm just, you know, saying what I want to say. Um... And the common example I have been using recently is because everyone thinks they know that everything is changing. Everyone knows everything is impermanent. But when you can't keep your attention with your breath 24 hours, you don't. Because you seek a sense of continuity and permanence in your thoughts.

[54:58]

And it's fairly clear I think that your thoughts chopped up into word units, moods and images, is not a very good place to put the basket of continuity. So, as I say, it's the easiest thing in the world to do to bring your attention to your breath. It's one of the hardest things in the world to bring your attention to your breath continuously. And I don't think you can imagine yourself in the category of an accomplished practitioner or an adept practitioner until you can do that.

[56:26]

There's such a radical change in your life and in your understanding. when your mind can rest continuously in breath, body and phenomena, until then you can say you're a beginner. But there's nothing wrong with being a beginner. I'm just trying to emphasize how important it is to realize this simple task. Which is a practice to shift your views.

[57:28]

I know. Yeah. Okay, yes. Are you saying Seeing the world as permanent is a wrong view. But seeing the world as impermanent puts you deeper into suffering. Because you see how everything changes. Yes. So how is it freedom from suffering? Deutsch, bitte. That's good, you set me up, thank you. Yeah, a denial of suffering is even worse.

[58:51]

To try to see the world as permanent would be a denial of suffering. So the first step of enlightenment is to see that everything is suffering. So maybe if the Buddha wanted to, this implies there's a lot of non-noble truths. We can create four basic delusions followed by the four noble truths. One of the basic delusions would be the denial of suffering. Or leaving the world, wanting the world to be permanent.

[59:57]

Yes. But there's a difference of wanting the world to be permanent and believing the world to be permanent. Yes. authors is to kill. Yeah. Well, yes, believing the world is worse Believing the world is permanent is worse. A mortal problem. But maybe it's a good delusion to get enlightened from. Sometimes to be smart enough to know the world is not permanent but wanting it to be. causes more suffering and is a harder position from which to be enlightened.

[61:16]

Do you understand here enlightenment, one understanding of enlightenment is it requires a shift from a deluded view to an enlightened view. So sometimes unsophisticated or non-intellectual people, it's easier for them to become enlightened. Okay. So, we okay here so far? Yeah. Yeah, I come back to what you said, believing that the ground is learning as far as I understood. is also causing suffering.

[62:21]

Yes. Is there a possibility that when you see the world is changing, that you are less suffering, because the things you suffer now, when you have the view, when you have the belief with that, that it will... All the people change and say, okay, I have no pains. Everything changes. It will go away. Yes, yes. I think what Christine may be also meant, if you have something good, that it gets worse. It's the same thing. Well, anyway, let's... I'm sorry. George, bitte. Yeah. Isn't it also the possibility that if you see the world as changeable, that it also has something comforting? Because if you suffer something, that you say, okay, also the suffering that I have right now, the pain that I have now, it will simply change so that I believe that it will change. He says that the point is also that the change brings worse situations.

[63:31]

It does both. But the more deeply you accept change, and the more thoroughly you don't expect things not to change, the more you can feel in a bad situation, it will change. Now, you wanted to add something? No, I meant, because I think Christine asked if you understand that everything changes that can also be suffering. Yeah, that's what I said. I agreed with it. No, because you say suffering... Saying that things change makes you come out of suffering.

[64:34]

But other people think if you see that things change, that puts you in tremendous stress of suffering. Yes, but it is simultaneously the first step toward enlightenment. It may cause more suffering, but it's still the first step toward enlightenment. Because then you really think, I've got to do something. There's no permanent place I'm going to get to, so I'd better start practicing. May I just make an example then? No. Yes. Yes, you can, of course. That means when I'm fairly settled just now and I'm very content with all my circumstances of life, and then I have to think or then I decide to think that everything is changing and I start to suffer because I know this status of be settled and content with everything would end too.

[65:55]

has been a circumstance where I feel pain and do you mean that? Yeah, you can know that that's a possibility, but no reason to suffer about it. Yeah, normally. Deutsch, bitte. Especially, wenn ich also in einem Zustand bin, wo alle Vorzüge, die Situation, wo alles irgendwie sich geschlichtet hat, Yes? I've got the feeling that suffering originates there where the world is recognized as changeable, but with a view from outside to the world.

[67:10]

It starts there where you are separated from the world which constantly changes. If I, as a spectator, see myself as changing with the world, which is changing all the time. But I don't actually really see myself, but I am it. Then this change can flow through me and it's not felt as suffering, this change. Yeah, that's good. There's quite a lot of things in what she said which I hope as we go on will be responded to. You're slightly ahead of where I'm at.

[68:24]

So again, I'm just trying to make a list here of the way in which practice and suffering are partners. You're accepting suffering and transforming suffering. That's an important in itself distinction. We accept suffering and transform it. But the first step is always accepting. If you're in the transformation first, ah ah then. Just acceptance, acceptance, acceptance. Whatever it is, is okay. And it's not okay, that's okay too.

[69:36]

Because it is what it is. Come into that mind. That's first of all an attitude. But Eventually the attitude develops a mode of mind where it's true. And that's a big difference from the attitude. Because the attitude can't experience. But the mode of mind generated from an attitude can experience. So the first step in practice, in this kind of practice,

[70:38]

is to develop an attitude to accept things. Whatever it is, you accept it. We have to be practical. If somebody's dumping something on you from the balcony above, you might step out of the way. But still, you understand what I mean. You have an attitude of acceptance. Accepting what he is. While the rubble was bouncing off your head, you were accepting it. Then you accepted that you moved. And at some point, this attitude generates a mind deeply absorbent mind.

[72:01]

Does this mind changes the way you experience the world? Okay, so let me go on with this. He first unpacked the pizza before he put it in the closet. Okay. This is your way of taking notes. Okay, so... So... The basic step is to free yourself from delusive

[73:06]

from false and deluding views. To come into knowing things as they are. And that's a deep feeling of relaxation. Things feel, this is the way it is. And as it gets deeper, everything feels in place. Everything feels just where it should be. And that's very relaxing. You feel at home in each situation.

[74:12]

So we have lots of examples of views and there's lots of practices how to work with views. And why views are, probably the primary reason views are so important. And how views are not attitudes. because views are lodged in you, or function in you, lodged where they live. At a certain place, in one, or they function in a certain way.

[75:22]

So they stand before the perception and the conceptualization. Do you understand that? That's a point I've made very often. being prior to perception and conception, your perceptions and conceptions based on the perceptions reinforce the truth of the false view. So since the view is the way you see the world, and is the way your perceptions and conceptions confirm that view.

[76:32]

It's almost impossible to get out of that bind. It's like talking to scientists about the field of the constellation in Hellinger's work. It's like telling scientists about the woman and tell you what's up on the pillar. while she's lying down here. It's sufficiently outside our world view that you simply deny it. Not right in front of you can you deny it. None of your conceptions and perceptions

[77:37]

and show you this is true. So you've tried to create a world that has a certain kind of permanence based on the repeated information of your basiert auf der ständigen Wiederholung von eurer Wahrnehmung und Konzeptbildung. And to break that you need some kind of wisdom teaching and probably some kind of practice. And this... And I'm really not trying to promote Sushines. It's just that recently I've been thinking, how? How valuable sushis are.

[78:54]

So the fourth way in which we free ourselves from suffering, in the mode, or rather, now in the category of the eightfold path, we break the feedback loops of speech and conduct.

[79:56]

Okay. Now when you look Do you understand feedback loops as translatable? They have a word for it in German. They do? Other than feedback. There are no... Are we okay? It's just too much. Now, again, I'm presenting this as opposed to You need some therapy for that.

[81:21]

Don't translate that, please. Remember, I started Buddhism when nobody else was a Buddhist practitioner in this country. So I started with Buddhism, although no one had practiced it yet. But I hope that, because that's all I know, so I don't have any choice. It's all I can do. I keep hoping that some of this will be useful to you in other contexts. Okay, now when you look at this as a process of inventorying, It starts with views. When you look at it as a practice, it starts with conduct, speech, livelihood.

[82:25]

Usually, but traditionally speech is put first and conduct second. I tend to do it this way. Okay. When you start to practice, you start practicing with how you speak. And you try not to gossip. Try not to say things that hurt people. You try to behave physically in a way which is... avoids creating bad karma and instead creates good karma.

[83:49]

Don't take pencils from work. It's okay to take a pencil from work. But it leaves a little karmic... It leaves a little karmic... So, these three create feedback loops which keep reinforcing your karma. The ordinary practitioner, when they're starting out, practices the precepts and works with their behavior, their speech, and their livelihood. That gives you the ability then to start making effort and practicing mindfulness.

[85:02]

I can remember after I've been practicing a year, Suzuki Roshi, I was in with my teacher, I was in his office. Maybe he's had a little sitting room off the center, or he met with people in the Japanese community and so forth. So during that year I got married and I had a job and things like that. And he said to me, you're taking care of your life pretty well. So now, and then he implied, now he can start teaching me. And, you know, by that time my life was... I worked to make my life quite transparent.

[86:20]

There was nothing about my life that everyone didn't know. So there's a certain transparency to life which is also part of taking care of your life. And that's when you're working with these three. Then you can start practicing seriously, but not just casually, mindfulness and concentration.

[87:41]

Then these three begin to allow you to practice with your views and intentions. So you begin to see the dynamic of this. As an inventory. And as what's most important. You try to notice your view. You try to see what your intentions are. You begin to start taking, being aware of your speech, what you say to people. And the very important thing is to begin to notice when you leap. You see, after saying certain things, you leak your energy.

[88:50]

So this practice also is very helpful to have a real experience of leaking. but you need less at least. This is such an important idea that the whole first koan of the collection, the Shoryu Roku, starts out with the Buddha is invited to give a talk And he gets up on his seat. And then he gets down. And the Manjushri who invited him up

[90:02]

It's the Bodhisattva of wisdom. It says, ah, ah, the teaching of the Bodhi Buddha. He got up there and he went away. I won't probably do that during this. I don't have the right classification. And then the commentator says, Oh, that Manjushri, always leaking. So simply to point out that thus the teaching is leaked.

[91:17]

And that's the first koan in the book. And Manjushri is a Bodhisattva, not the Buddha. Which is pointing out that the entire book is leaked. The Bodhisattva is one who leaks. As a therapist, you may leak. You take chances. You endanger your own state of mind. So this is, it's not so important to not leak. It's important to know when you're leaking.

[92:22]

And to know when you're leaking is important. produces wholesome karma and produces unwholesome karma. So practicing with these three is to practice with legions. The practice of these three is to seal the link. I don't know how to seal. I don't know what word to use. create a sense of wholeness allows you to get behind the views and transform your views and deepen your intentions.

[93:25]

That's the dynamic of this in relation to this. Okay. So we're always looking at how these things relate to each other. That's why they're together. Okay. Before we go on to the next one. Maybe that's enough before lunch. Oh, you'll start leaking as soon as I say it's over. But Christina agreed. You did. So, yeah. But when you say that mindfulness practice means sealing the many leaks you have, that does not mean you seal off totally, but you seal some of them.

[95:01]

But you are sealing. Sealing isn't the right word. Deutsch, bitte. I use sealing in contrast to armoring. Maybe another, I often speak about it in terms of feeling nourished and feeling complete. This is a contrast? No, nourished and complete.

[96:04]

I often speak about sealing in a more functional way as feeling nourishing, nourishment and completion. And we've talked about that quite a bit. Okay, so there's a few more in our list. So let's finish the list after lunch. I can't promise the list gets more interesting. But I can promise you it's somewhat different. Okay, so let's sit a few minutes before lunch.

[97:09]

And let me ask, when are we going to have... I heard there's a longer break in the afternoon wanted. So how long? Until six o'clock? Four o'clock? Five? Four. Okay. So we have lunch at 12.30. We'll regather at 4 o'clock. And are we going to meet this evening? Well, if you want, first of all. Yeah, if you all want. Sometimes I get tired of flapping my lips in the air. I wonder if it's of any use. But if you can stand it, we can meet this evening.

[98:19]

You said, we'll see? Yeah, we'll see. He's more existential. No, yet. Those who went swimming went to the same place. Icy cold. The kind of water Jesus walked on. You dive in and you get up. I love to swim.

[99:27]

I would have liked to have gone with you. You forgot to translate. I think they understand. I'd like to... It's also a little hard for me, particularly in the beginning of a seminar, to socialize and do normal things. I kind of have to immerse myself in the subject. Because I never know quite where it's going to go, so I have to stay in touch with it. So, are there any, at this point, anything you'd like to bring up or questions or something like that? Are there any things that you would like to present or that you would like to be asked?

[100:34]

I thought about acceptance as the first step because I thought it has to be always clear what I accept in each moment. It seems important to formulate this content and when I work with somebody It has to be very clear what has to be accepted. I mean, the subject of acceptance has to be clear. You mean the content of acceptance? Yes, the thing that has to be accepted. The content, yes, okay. And this is very difficult to formulate. That there's an agreement that both of them understand what it's about. Yeah. I understand that as part of the psychotherapeutic process. And that makes sense to me.

[101:53]

But I mean, yes, that's a practical and wise activity or step.

[101:56]

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