either find words for or make the words express what I feel. But it's fruitful for me to try and for me to try and do so. I will try. And we could ask, how did we get to this situation, this relationship of awareness and consciousness? You could ask, why aren't they more in balance? Why do we have to practice to put it out? Well, I think that my own dealing about it can prove is that consciousness, as I said earlier, is a survival mode.

[01:08]

Without consciousness, it's pretty hard to survive in the world. And I think that what we've done, particularly over generations here in the West, Probably all over the world, particularly in urbanized societies. We put our energy and competition, success, most of our life is put to a survival mode. You're brought up usually from childhood. You have to learn how to survive. You have to have a good education. You have to be a master of information and so forth.

[02:19]

And that's, yeah, that's really survival mode. And our whole educational system is based on this, what I sometimes call borrowed consciousness. Borrowed from others. I give an example of to know your birth date. It's not something you can find out from inside yourself. You have to be told by someone else. So we're always measuring ourselves in this borrowed dimension or societal dimension of consciousness.

[03:34]

And whenever my children were My two older daughters growing up. And they noticed the power of information, knowing a lot of things. Or thinking in terms of being successful or I'm going to be a famous, I don't know. I always try to counteract that. I remember my little grandson, we were at this place in Portugal, near the ocean, but also by the side of a swimming pool.

[05:02]

And my daughter, his mother, would not let him go swimming. And he said, He was about three. He said, when grow up, have notion. So somehow, our society has hooked most of our identity and knowing into this survival mode consciousness. Und unsere Gesellschaft hat eben uns eingehakt in diesen Überlebensmodus. There's more we can say, but it's no question that culture can't teach more awareness. Und wir könnten mehr sagen, aber es ist möglich, dass eine Kultur mehr Gewahrsein lehrt.

[06:06]

So, we can say that bosom is an insurgency within Western culture, teaching awareness. Insurgency. How are people going against the direction of the society? Now, maybe you should, I saw the word referee there. That's just some information. And it's something that I was very happy in the 60s to find that this man named Benjamin Libet, L-E-B-I-T, also working in San Francisco, confirmed what I was noticing from meditation and mindfulness practice. that consciousness is tardy, late.

[07:21]

And it's something I'd actually noticed in practice, and it's part of the teaching of Suddhi Roshi, so it wasn't remarkable that I noticed it. Und das ist nicht so bemerkenswert, dass ich das gemerkt habe, weil es Teil der Lehre von Suzuki Hiroshi ist. But this man, Benjamin Libet, she lived in scientific terms. Aber dieser Mann, Benjamin Libet, der hat das eben in wissenschaftlichen Maßstäben gezeigt. That if you have the brain body hooked up with wires... Und wenn also Gehirn und Körper so verkabelt sind... The body... is planning to move the arm. About 500 milliseconds before consciousness has the information delivered to it. Now that's quite fast, 500 milliseconds. But in neuronal and molecular time, it's vast length.

[08:41]

So the consciousness in that sense is really a kind of referee. Besides, let it let them. the arm move or not. But basically, something has already decided the arm should move. We have the experience, it's conscious. Because we experience the refereeing part, but not the initial decision to move. So if something is deciding before consciousness, is that a who or what or a self? It's certainly related to your experience, your accumulated experience.

[09:59]

But is that accumulated experience a self? Does it make any sense to call it a self? So how can we get under what I call our conscious dominated body? Yeah. I copied out for the last seminar some statements of Yuan Wu. And I did a print on the office here. I don't know if you can get it done again, but I'll put them up here and you can look at it.

[11:02]

And Yuan Wu lived in China in the 11th century. Compiler of the . central book of all of Zen Buddhism. I think I mentioned him last year. So if there's an authority in Zen, he's an authority. He says, observing the reality of physical existence, And he means by observing there, finding yourself in tune with whatever it is, each situation. A little bit like the drops of the Sencha tea ceremony.

[12:18]

Do you find yourself tuned to a different station in each situation? Or do you generalize and keep the same tuning all day? He says, when you have this tuning, that's a Buddha of my words, this is the same as observing the Buddha. Then worldly phenomena and the Buddha Dharma And then worldly phenomena and the Buddha Dharma are fused into a singular whole. Buddha Dharma means that realization and the observer and how things actually exist are one.

[13:30]

The observer. And dharma means how things actually exist. Are fused into a singular whole. And then it's my will to actually can and all at once. Then you'll be completely free and at ease. As you eat food and put on clothes. This is great potential and great function. So great potential and great function, we can understand the need as simply as letting that which acts before consciousness referees. Letting act. What acts before the consciousness is the referee? And perhaps we can notice that in simple things like putting on your clothing.

[15:01]

I try to make as much as possible no decision during the day. Ich versuche, so viel wie möglich, keine Entscheidungen zu treffen während des Tages. Ich ziehe die Kleider an, welche auch immer meine Hände finden. I try to do things. I just try to let things happen without deciding whether I should wash my face or something. And it is a kind of tune. At first I found a very small area of work. But as I've gotten used to over decades, actually, spending, thinking, I find that more and more of my actions and thinking can arise before thinking.

[16:09]

So most of your theories and I think just that. If you say you're making no decision and you let happen what is happening? I have pictures coming up, like what you said last year, that in a monastery, so that the rooms are made with different kinds of wood so that you have different smells coming.

[17:29]

And I see a lot of concentrated intention behind that. So there are two different things. On the one hand, this kind of concentrated intention. On the other hand, you're saying that you're not trying to make Thank you. Well, I don't know what they want to tell me. I find I could do much of my life in the dark. I need to come into a dark room. Yeah, I'll take a look around, duck down, duck down, turn up the light, turn up the light.

[18:34]

And I'm surprised as I've sat myself out in this corner of everything. I've been repeating what I do all right now more than 20 minutes. During the night, I dreamed of Airbnb, that was great. I thought it would be good for me. No, exactly. No, I'll tell you what it was. My operation, my operation, my turn. I had to. The business skills, the skills, if you will, I have paid time. Four, right, four.

[19:53]

I am a cartoon character. And often I buy meat out of my rock soup. I got no work. I think about it. I think about it. I think about it. I told you, I think I noticed and I saw where papers come from. I was looking at a book. Somebody. Somebody. Oh, we're closing. Thank you. Okay. And the publisher came along and brought us some five papers that had 65, 67, 67, 65, 66, 67, 68 papers.

[21:06]

And there were graphs, additional. So I started out. I didn't want to work. Yeah, yeah. Sorry. So, at the fourth or fifth, someone knew something new. How many pages? How many pages? Who's that text? Who's that text? Russian. I think I added pages to the pages. It wasn't like that.

[22:29]

It wasn't like that. It wasn't like that. It wasn't like that. So I assume that my thumb was aging away. I assume it was. But that gave me a scientific distinction. I assume that my thumb was aging away. So stand up, stand up, stand up. I tried 65, 65. Something new, something new will come.

[23:45]

Let's say world as is world and as is presented to me is not how it is, not how it is. And that was one of the things that led to something like that. So, of course, there are characters that they punch up, that they push. And, of course, there are territories where you are aware of a decision, where you are able to make a decision. Yeah, yeah, yeah.

[24:51]

Yeah. [...] There are many decisions in the Japanese traditional art that should be made in the context of the building facility. Once you have this more, this major, this major impact.

[26:21]

You see, in this movie, which I have on the card, it's just last scene, last scene. Which conceptually, conceptually, it's a trick. Conceptually, it's a trick. Underneath, underneath, there's some sort of... Very, very often... But anyway, I felt too jacked. And he's putting rocks. Meisatsu putting rocks at the edge of the foundation to build up the sips.

[27:55]

Stanza. Stanza. And it made a difference . But he was . And there was a line about it. eight sends to eight sends to eight friends and friends all helping. I would like, [...] And I just watched the guy realize that whatever rock he gave to his son, he didn't.

[29:11]

He just put it. So he realized to respond, I said, no, I'm not missing. And he realized to respond, I said, no, I'm not missing. No, communication. Communication. The decision-maker person. Right down the line. Right down the line. By the third or fourth wall. First person. First person. Now, You know, I woke up in the middle of the night last night.

[30:24]

And you might, you know, like a closer way. And you might, you know, like a closer way. And you would think, or I might think, or I might think, what if I have usually, I would bring myself, bring myself, and go to search, and search, and search. What if I know I must have been doing this about my spouse? I hope you're not asleep. I hope you're not asleep. Why can't I just exercise this? Why can't I see things?

[31:42]

Why can't I see things? [...] And so I decide, and so I decide if I don't know. Not trying, not trying, so, so, so, so. For one of the things that came up, things together, together, that kind of, that kind of,

[32:49]

Caught me too. Caught me too. It went. It went. For this building to do what you just bought and bought. Students bought a practitioner for a practitioner. Just bought a million dollars, a million dollars, seven bucks, seven bucks. And they're going to turn it forward. One of the owners of that restaurant, really ideal, really nice deal, deal, nice deal, deal, donation. Yeah, let's go down. Very, very positive. Good. And, uh... People mortgaged their houses, sold their property, mortgaged their personal house, and so forth, and so forth, to buy those, to buy those.

[34:24]

Thanks for using loan money. I know that, I know that, you know, they're taking all their assets and putting them on the lot, on the lot. Sorry. Sorry. and all the situations that I also set my mind on for the story of this country.

[35:38]

And there's a sort of, they said, a sort of an expectation. I will. I will. I heard it. [...] Yeah. I've been very free. I've been very free. If only I had two. If only I had a chasing attack. So anyway, so anyway, that is one of that several things, several things that will keep you away, keep you away.

[36:48]

There it is, there it is. Is this fair? Is this fair that people do this? Is this responsible? Is this fair that people do this? What am I telling you? What am I saying? What I'm saying? What I'm saying? Because I'm quite clear about what I'm saying. And I'm quite sure that what I say is true. The certainty that I say is true. But it's clearly also a specific thing that I'm saying.

[38:10]

I'm sure. I'm sure. They're in a context. Context. Context. So you won't hear too many. So they make something. We hear about it. We hear about it. The context. The context. Your conduct, your conduct, it have to be done. What I'm saying, what I'm saying, it's irresponsible, responsible. So I hope, so I hope, so, no. But what I'd like to say is meditation.

[39:13]

And what I want to say is, I hope that you will be more than me as meditation. Meditation is something that we can do in our own lives and not as something that happens. Meditation is something that we can do in our own lives and not as something that happens. Meditation is something that happens. But since I saw, since I saw a military unit, that's not what you are, I believe. If you're right, if you're right. But you're flat, and you're flat, and you're flat, and you're flat. reflect into the transparent mirror of your audience. Then I think they'll be most good. And if they're true, and if you're true, you'll find out. If you're true, you'll find out. Go ahead, go ahead, that guy. Now, that's also a story of the way how I signify this word.

[40:34]

Now, and Not knowing is not the nearest way to bring unfoldedness to unfold. To let not know not to know. Not knowing is not the nearest way to bring unfoldedness to unfold. And I think, you know, I think, you know, I think the attitude to a dream is so different in my experience than traditional traditional way. And I think, you know, I think, you know, I think the attitude to a dream is so different in my experience than traditional traditional way.

[41:39]

And I think, you know, I think, you know, I think the attitude to a dream is so different in my experience than traditional traditional way. Oh, I'd say common, because I don't know what's common. I know what they are. I know what they are. Sometimes don't, sometimes don't speak to them. Because they're not speaking. Because they're not speaking. They're speaking to the not knowing part. Yeah, yeah. The dreams have a mutual interoperability, so back to back in us, which is simple.

[42:48]

We have to let the images speak to him. And this, you know, the idea that And the idea that the brain is a brain is around and around astrology, astrology doing an experience during my time. And the idea that the brain is around and around astrology doing an experience during my time. And I don't think it's true. [...] The mythology themselves are almost the same substance as me.

[44:01]

So I stand in some wall. I stand in some wall. I stand in some wall. I'm an old man. Presentation. [...] No, I said I would speak in emptiness. And it's a... We're eating at one, right? So do we need to stretch? You need to sit right there, something like that? Go up sheet there, go up shoulder.

[45:02]

Yeah, stand up. Take a seat. Maybe we'll stand up and take a break.

[45:22]

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