You spoke about the difference between an intention and a mental posture. In relation to, I would like to generate attention to attention, and I don't really have this difference. In relationship to, you mean attention and not attention, right? In relationship to attention on attention itself, and I don't have that difference clear in my experience. In my experience, in practice, in my heart, it is also said, Like in the Heart Sutra when it says, recognize that the five skandhas are empty of their own being. Yes.

[01:05]

And then I thought, I said, okay, I asked myself, what is, what does it mean to be empty of one's own being? Always taken as a question. And then I had the feeling that it is, I have to make an intention, so that I can generate this attention at all. And I've been wondering what does that mean to be empty of their own being. And my feeling has been that I need to form an intention to practice that, to actualize that emptiness of own being. That's a good one. That's an intention. I'll do that when I can practice it. So that's an example. It's an intention that I'm forming so that I can practice it. Now the question is, now you spoke about forming a mental posture. And now my question is, how do I turn that into a mental posture? You get lost in Hanukkah. Yeah.

[02:23]

If I have an intention to get here from here to the hotel I'm thinking about how to do it. If I have a mental posture to get here from here to the hotel I'm holding the mental posture of the hotel in my head. In my head. And I'm just driving. Without trying to get there. This is what just happened. So you're just driving and you're thinking of the hotel but you're going down the street and down the street and down the street. It's not a very productive way to find the hotel. But it may be a productive way to discover something you don't know the way to. aber es ist vielleicht eine hilfreiche Art und Weise, um etwas zu entdecken, wohin du den Weg noch nicht kennst.

[03:46]

So, maybe it's a good point, and I don't know how to say more about it right now. Das ist ein wichtiger Punkt, und ich weiß im Moment nicht, wie ich dazu noch mehr sagen kann. Ich muss aber immer auch erstmal Absicht machen, um dann auch eine mentale Haltung daraus zu machen. but that does mean that I first have to form an intention in order to later turn it into a mental posture. Well, you have to form a cognition and you can decide to, you have to form the possibility and then you can make it an intention if an intention if intention applies to solving it. But sometimes intention isn't the best way to focus it. The best way is to focus on the... Okay, let me come back. The formula I give you often is form an intention to bring attention What I'm really saying is form a mental posture to bring attention to the breath.

[05:16]

Because when you form a mental posture to bring attention to the breath, You're not really trying to do it. You're just intending but not making the effort to do it. If you intend to do it, you'll keep failing. But if you hold the intention, hold the mental posture of the possibility, in the midst of all the breathing you're doing, it's more likely to happen than by intending it. Does that make sense? So for certain kinds of subtle intentions, it's better to hold it as a mental posture than to hold it as an intention you try to do.

[06:31]

Okay, someone else? Yeah. Is there a spirit or an attitude that allows an understanding to arise, for example, when Rashi has gone around us once, what he is doing, without it being an anticipation or an association or something like that, just a pure realization of what he is doing, in the case of what is happening there. Is there a mind that allows for just the... A mind or a state which knows what you're doing without thinking about, without associating, without mental activity, just coming up of, oh, you're circumambulating.

[07:45]

Is there such a mind? Yes. Yeah. There's a knowing that happens that you can't think your way to, but you can allow to happen. Yeah, and we can go back to Benjamin Levitt's idea, right? And a fairly recent book by David Eagleman. about what he calls it, he calls it incognito.

[08:49]

That most of the processes by which we do things are happening outside of consciousness. But you can turn your consciousness into a partner that partners these processes. No, I shouldn't have to remind you, and some of you are new, so I will remind you, that Benjamin Levitt is the guy who in the early 70s, I guess, in San Francisco, showed there's about a half a second between the body deciding to do something and the mind thinking it's decided to do it. In other words, you wire somebody up and it's clear they're going to move their arm, but they haven't consciously decided to do it yet.

[09:56]

In about half a second after that, the mind says, oh, I'm going to move the arm, but actually the mind is just allowing the arm to move and hasn't actually decided it. She said half an hour later. So that's how I am sometimes. Yeah, okay. So this is good, this kind of discussion, but it's necessary to get a feel for this territory, yes? The term of the non-self could be transformed into the term of the non-personal.

[11:32]

We have the example with the bell. I mean, in some team development processes, you try to take something non-personal. Exactly, that you take this form and this thing non-personally, the attention simply. So we talked about the non-self, and I'm wondering whether in everyday life situations, whether using this in German, there's a particular phrase, to not take something personally, whether that would apply as an entry so that attention flows differently. Absolutely. Yeah, absolutely. Yeah, I mean, the more you take things personally, the more molasses-like is consciousness.

[12:41]

Now, one of the points of this kind of thing is we do know that Benjamin Leavitt is right. This has been proven over and over again in the last 30 or 40 years. But what's interesting about it is there's a knowing process going on outside of consciousness. And one of the things that Buddhism says which is you know I don't know how that fits in exactly with what Gaurav said, but one of the things that Buddhism says is the more there's a sense of self in consciousness, the less you allow this other kind of knowing to function.

[13:46]

because we are extraordinarily sensitive knowing people. I discovered, I mean, I mentioned this because we were talking about various things last night when she first arrived. I discovered when I was a grocery clerk in the produce section of a supermarket. Because there's all these different prices for things, right? Yeah, two for 29 cents. Two pounds for 29 cents. Yeah, there's various things, right? And I discovered, and the guy who ran the produce department,

[14:56]

In Pittsburgh. An Italian guy. And he would change the prices every day, you know, trying to sell more of this because it hadn't been sold yesterday. But he had a scale. And you had to weigh things on the scale to see if a pound and a half, 29 cents a pound, what it would be. Or a pound and a quarter. You understand the problem. After doing it once or twice, when he said a new price, I could simply pick it up in a paper bag and say 17 cents. I couldn't do it if I thought about it.

[16:31]

But I just had this feeling that's correct, and sometimes just to be sure I'm not charging the person wrong or cheating the produce guy, I would put it on the scale. Yes, 17. So some bodily sensitivity knew, but consciousness didn't know. I would take consciousness out of the process. But as soon as I thought, do I know? Of course I didn't know at all. When I was asked if I knew it, I didn't know it at all. It's 25 cents. It became clear to me that before I started practicing Buddhism more seriously, I was convinced that when a patient is there and I look at him and his presence, it is possible to know what he has.

[17:42]

It's always about finding out. I felt like I had never been left behind since then. I always tried to create this feeling, this little pressure, where exactly what Moshi said can take place, this endurance of knowing. That has remained since then. Of course, I look at it and I get angry and so on. He's planning to translate this yourself. I said naively, before I really started practicing Buddhism, I was convinced somehow, I don't know how, but I was convinced that seeing a patient, being in the presence of a patient, and listening to him and just without touching him, knowing what's wrong with him, what his problem is.

[18:44]

And of course, I mean, this was kind of naive because I wasn't practicing, but this has never lost me, this feeling. Do you know what's wrong with him right now? He's hiding in case you might know. He's making fun of me. But this is, but then later on I developed it more and I, of course, as you put it on the scale, now and then, of course, I did something to check it, of course. But the feeling never lost me and I'm more than ever convinced that it's possible. Yeah, that's what makes you a good doctor, I'm sure. Oh, really? Another kind of example is, where is enlightenment? I mean, is it over there? Is it in Dortmund and not in Hannover? Of course it's in Dortmund and not in Hannover.

[19:45]

If enlightenment, whatever enlightenment is, It's here. It can't be somewhere else, right? But you're not able to notice it. But you can't intend to notice it. The only way you can do it is to be completely convinced enlightenment is already here But, and that's a mental posture. You're completely convinced it's already here. And you're always acting in the midst of an already here enlightenment, even though you're not enlightened. But one of the most likely ways to realize enlightenment is to function in the sureness that it's already here even though you're not enlightened.

[20:58]

So that's a mental posture and not an intention. Yes. Then I thought, there is no lighting at all. And we can all talk about it, that there is a bit of lighting, or that there is something like that, with lighting. And then it became clear to me, I think, at least as I imagined it, and maybe others too, there is nothing at all. You don't have to wait for it, there is nothing to achieve. And then I thought, well, there is, there is, but there is actually nothing. I just thought the other day that enlightenment actually doesn't exist. So the way I've been thinking about it and the way that I imagine it and that maybe other people imagine it too, it doesn't exist in that way. And I do not need to wait for it.

[22:10]

That's good. Progress. So in some ways it exists, but also it doesn't exist. But then I thought, well, then I can also just let it go. Exactly. Exactly. And you also have to simultaneously not care about enlightenment. It's a very complicated, complex position. You know it exists. You kind of would like it to happen. But at the same time, you don't care whether it happens or not. And you completely give up on who cares what might happen. And it's more, that is the state of mind in which it's most likely to happen.

[23:14]

And that is the state of mind in which it is most likely that enlightenment will happen. But at the same time, and that's why I liked this word so much this morning, it's self-shocking. So in that context, it was of course clear to me I like this word self-shock a lot this morning and that allowed me to notice what kind of state I'm usually in. And everyone else as well. Spread the blame. What I also found out is that sometimes something happens to me and then I feel like I have to cultivate that a bit.

[24:22]

that sometimes when I have to make a decision, a completely normal decision, do I go here now, do I do this or do I do that, then I actually don't feel like it, and then suddenly I notice that I'm already putting on my shoes, and then I've noticed that I'm already on my way, I've already decided, So one thing that keeps happening to me is that I think about just some irrelevant decision I have to make, whether I'm going to do this or that, go here or there. And then I may make one decision while I am noticing that actually I'm already putting on my shoes. That's exactly right. And I'm already on my way to doing something. Stimmt ganz genau, wie du sagst. And you know your body has already decided what you're going to do. And whether I go shopping or not, but then why the hell am I putting on my shoes?

[25:29]

So something in me clearly has already decided. Absolutely, that's exactly it. So then I figured, well, probably I can cultivate that, because that would save a lot of stress for myself, this constant negotiating and thinking about this and that. And then I thought, I don't want to do anything else. I don't want to do anything else. I don't want to do anything else. I didn't have a job anymore. So then I realized that also I actually don't much care about all the rest of the drama anymore, either the past and disease and this and that.

[26:41]

Yeah. So this is not quite as easy as it may sound. It does take some effort and it does take to shift perspectives. But I can make that kind of effort and then again reconfigure my perspective. I would say that this is an example of a lot of practice over a lot of years and a little bit of the wisdom of old age. And you get older, you get tired of fighting with yourself. But the paradoxical thing about that is that you feel younger while being older. I know.

[27:52]

I feel younger every year. Bernd, have you been on Lanzarote or someplace? You've got so much sun. Mallorca. I was close. Had the island wrong. Okay. Someone else? Yes. Yes. The question has now become a little too much, he has already talked about it, but I asked myself earlier when listening, the concept of the framework of Buddhism has become clear to me, the way he described it, I found it understandable. And then he described these physical exercises to keep the attention close to you. And for me the question is, if I do that, So in listening this morning, I thought your explaining the conceptual framework of Buddhism was quite clear and you pointed out the core aspects.

[29:21]

And then you also gave us a number of anchors for bodily getting the feel for it, like the closely held attention. And for me what keeps happening is even when I do intimate these bodily anchors and then practice them and keep reminding myself of what that feels like, then, of course, usually it's not that immediately the entirety of Buddhist thinking emerges from such a bodily feel. So I feel like there's a kind of in-between space in which I think you probably just practice and continue to relate to the concepts that you know are wisdom. But this in-between space where I practice a kind of bodily feel, but my experience is not the way Buddhism describes it to be. I wonder if there's anything you can say about that.

[30:25]

Study koan 11. Okay. That's basically what that koan's about. Studier den koan 11. What's interesting is that such a koan exists. That the problem she's talking about from practicing a lot and then finding herself in the in-between space, somebody's written a koan to give you a sense of what to do about that. Okay, so I'm, you know, I love you. And I like to practice with you. And I'm trying to find ways to share my experience of practice over decades.

[31:34]

And I don't really know how to do it. I mean there's traditional ways to do it. But traditional ways are based on a long-term time commitment between a teacher and a disciple who usually live together for at least off and on extended periods. And in Zen that's called mind-to-mind transmission. You pick up the feeling of a subtle mind, modalities of mind, within the Sangha and within the teaching situation with your teacher.

[32:53]

So I feel this kind of connection with you. Not kind of connection, I feel this connection. But some of you I see only once a year in Hanover. Okay, so how can I teach this stuff? So I'm trying. Now, part of it is part of it is the teaching But the teaching often is very simple and a little hard to believe.

[33:54]

But so that not only is there the teaching, which is often very simple, there's the craft of the practice. Let me say, in fact, in a way there's practice, there's the craft of the practice, and there's teaching. Now, there's another term that Vasubandhu uses, closely placed attention. Okay, now what he means by that is you develop an attentional ability a kind of a kind of attentional skill, which then you can put a teaching into in the midst of your situation.

[35:22]

So my wisdom phrases are examples of wisdom phrases or mental postures which you bring into your activity and you place them in your activity and you let the activity instruct them. Okay, so I can give you an example right now. Now, before I give you an example, let me say that I really like your help and you're telling me this made sense or this didn't make sense or this was all too difficult. Sorry, Julian isn't here, but I appreciate his decision. Because I'm bringing teachings into a situation which this kind of teaching has never been put in this kind of situation before.

[36:36]

There's very little development of teaching for adept lay people. who you only see occasionally. But, you know, as I say, not only do I love you, I'm sorry to be so schmaltzy, but I know you can do this. But how do I make it something that's useful for you? So anyway, any help you can give me, I would appreciate it. Okay, now let me go back to the example. To actually realize the loosening of the concept and experience of self.

[38:09]

It's almost, I mean it's not doable. It happens to people sometimes. I mean, I know a number since Isan Dorsey started the AIDS, the first, as far as I know, at least in San Francisco, the first hospice for AIDS, people had AIDS. I had quite a lot of experience with people who had AIDS. I mean, he really did it but we sort of started the hospice together. And the first time when somebody was told in those days that they had AIDS, In the 70s and 80s, there was a death sentence.

[39:45]

And the first reaction of most people was, everyone was, why me? Why me? How did it happen to me? Et cetera. But a certain percentage of the people who got this diagnosis, after about a year took to absorb it, they were often the happiest they'd ever been in their life. That wasn't true of people who began to have brain problems, etc., from the AIDS. But I would say about a third of the people really began to just enjoy their life.

[40:52]

Now, this is a huge shock to the system to have this happen to you. A shock to the self-system. But when you give that up, you're just alive again. Who cares? Okay, now I'm not suggesting any or all of you contract AIDS. But it wouldn't help nowadays because you still have to take this cocktail every day. All right, but if I say to you, develop a feeling for this closely held attention, and bring attention to four experiences, Bring attention to attention itself.

[42:20]

Bring attention to your experiences of continuity. Bring attention to your experience of agency or the decisional self. And bring attention to the observing self. And just don't do anything else. So what I'm emphasizing here is the craft of the practice, not the fruit of the practice. It might be like learning the piano or something. The pianist, let's say a good pianist is teaching you Just do these exercises. And just do these exercises.

[43:25]

And at some point you discover it allows you to play certain music that you couldn't have done if you hadn't done the exercises. Und auf einmal entdeckst du, dass dir das die Möglichkeit gibt, dass du bestimmte Musikstücke spielst, die du nicht hätte spielen können, wenn du diese Übung nicht gemacht hättest. Meine mittlere Tochter, die jetzt 31 oder 32 ist. It looks like she can be an opera singer. And she's learned to do things with her voice which you're not born with, I guarantee you. And she's practicing with a woman who I introduced her to by chance. named Olivia Stapp who in the 70s had a major career in Europe primarily and was called the new Maria Callas and things and this is a transmitted teaching that's only known you don't do it in other cultures it's in European opera culture

[45:02]

And you have to learn it from somebody who already knows it. So it's wonderful to watch them practice. They face each other and they almost dance together. And Elizabeth, my daughter, will sing some notes and do certain things and you know, et cetera. And then she will, Olivia will go like this. Which means bring your attention to this point as you're singing that note. And then she'll shift here. And then here.

[46:03]

And she's learning to move her attention around in her body. And also then there's the emotional score. Somebody's just died, usually at an opera, right? So in one syllable, you convey the feeling, oh, I'm kind of glad he's dead. And that feeling has to be in the syllable and it's part of scored syllable by syllable. And they have experts who know, can tell you, such and such an opera singer did this with that syllable, and such and such another opera singer did that with that syllable.

[47:08]

So in this syllable you convey the feeling, I'm sort of glad he's dead. And then the next syllable you say, oh my God, he's dead. And the next syllable is, who will help me? Well, that's a score, syllable by syllable, emotional that you have to learn. I mean, it's just, it's a craft. So what I'm doing is giving you a craft. See if you can develop for at least acupuncture-like moments. Yeah, that you're Bringing attention to continuity.

[48:25]

You notice you're assuming continuity. So you notice. Or you notice, oh, you know, I just made a decision. Who made that decision? And it's pretty primitive. You do it in a kind of primitive, obvious way. You're developing the skill of closely held attention. And you're beginning to notice you're beginning to be able to notice within the stream of mind and body, you're beginning to notice within the stream of mind and body,

[49:29]

a kind of topography like I wasn't going shopping but I've already put on my shoes. So if you do that I the flow of self stuck to everything begins to loosen up. But you have to install yourself in the craft. Okay. Okay. If each of you, if I had the feeling I'm practicing with you, and each of you has fully decided,

[50:40]

That you know that enlightenment is a 100% possibility. And 100% you don't care about it. Because as soon as you care about it, self is there. And so 100% you didn't care about it. And you are just there bodily, mentally, emotionally. In the feeling of enlightenment is already here. But I don't care about it. I would bet within a year at least half of you would be enlightened. And what would happen?

[51:50]

I could see that non-enlightenment possibilities would be rejected by you. And enlightenment possibilities would be kind of accepted by you. We have a very subtle body. It's a little bit like Peter Nick described the tobacco plant. If you look at the organism of the tobacco plant, it's always gone. And what you're seeing is only the track of what was the organism. And we are, our body is a kind of field. And that field of the body is functioning all the time. Okay? Oh, it's better than a horror movie.

[53:30]

Are we over or can I say something? You can say something. I'm here forever. You better let it translate. Yes, okay. My experience is that it takes a long time until you understand that you do not hold on to early interesting experiences with Sase. So my experience is that it takes a while to understand that it's not useful to attach to nice or good experiences during starting to do zazen, during the early practice of zazen, that one shouldn't attach to those.

[54:53]

Because my experience was that I had a really important and very good experience during my first session, which then for years I tried to repeat. And only when I dropped that idea Zazen really became effective for me. True. But I did have to stay with it for such a long time, probably, and also this experience was strong enough to keep me with it for so long. Oh, good. But if we'd lived together, for instance... Maybe over a much shorter period of time, I could have told you to drop the experience.

[56:07]

In my head, I knew that too, but I couldn't really let go of it. In my mind I knew about it, but I couldn't really let go. Candy. Süßigkeiten. Okay. I mean, but if anyone has anything you'd like to say now to help me, I'm ready to listen. Wenn irgendjemand von euch noch was zu sagen hat, um mir zu helfen, dann bin ich bereit, zuzuhören. What did we do today that was most useful for you? Was von dem, was wir heute gemacht haben, war das Nützlichste? For me, in the course of this discussion, I understood the idea of mental postures in a more embodied way now.

[57:08]

I often times probably just did that intuitively so that I was left alone by it. But now something appeared within that where I feel like this is useful and I can work with that. For me, the most valuable thing was the physical block and the mind block, because this parallelity came to me like that. That was not so clear to me so far. So the difference is there, but not this parallel, and that's actually just

[58:25]

The greatest thing I gained today was you talking about the two bells, the physical bell and the mind bell and the simultaneity of those two. And I wasn't aware, I knew that there's these two different ways of emphasizing, but how that comes together, that simultaneity really is something that is useful for me. Yeah. Well, not only is it, what's interesting is it's simultaneous, but you can shift the emphasis between them. Yeah, it's a subtlety, wasn't it? Yeah. It's both, it's there, but it's a subtlety to shift between them. Yeah. So that means that the mind is intrinsically non-dual. Because there's no object which isn't also mind. So that's a definition of non-duality.

[59:34]

Okay. Then when you start experiencing it as non-duality, you find yourself in a connected world, familiar world all the time. and you begin to not feel separate from anything you're walking along and a bird flies and you're so share the bird experientially Und du teilst diesen Vogel in deiner Erfahrung so sehr. It almost feels like you're lifting off from the sidewalk too. Das fühlt sich fast so an, als ob du auch vom Bürgersteig aufsteigst. And you're not predicting the bird is now going to fly.

[60:35]

You're surprised that it starts to fly. It's almost like you're flying. Du siehst nicht vorher, du versuchst nicht zu antizipieren, dass der Vogel jetzt wegfliegt, sondern du bist total überrascht, dass er jetzt wegfliegt. Und es ist fast so, als ob du selber auch fliegst. Fun. This is lovely. You can't predict. You do the craft, then you find out something new. Yes. I was just told, and an example comes to mind, or it happened to me for a while that I was in a somewhat critical situation, that I always thought, what's wrong with me? Why can't I stand still? I study, I study, I feel myself. I couldn't do all that, but it doesn't work.

[61:42]

What is that? What is that? I'm standing here, I'm walking here, and at the same time, I asked myself that. And that makes sense. That's strange. And now I'm asking myself whether that makes sense or not. there was a time in my life, kind of critical time for me, when I kept thinking, you know, I was walking and standing, and at the same time I felt like it was walking me, something like that. And now I'm wondering whether there was this paradoxical that I'm standing here, I'm walking here, and also it is walking me, whether that has something to do with the simultaneity that we are talking about. Yeah. Yeah. Yes, I read it.

[62:44]

. . . I don't know if that's the right word. It's something that works. I don't know what that means. When I'm now going for a walk in a forest or something, then I'm practicing with some kind of feeling, I don't know exactly what that is, but it's some kind of feeling of wanting to, it feels like things are more still like alive, like trying to bring those two together again. The simultaneity of those two experiences.

[63:45]

What I like when I hear you is I can feel you trying to find words to stick on your experiences. And that's what I'm trying to do all the time. I have this feeling and I can hear them now. I have this feeling and I can feel it and then I try to find the words to write it down. Yes. I have not yet found out what makes the difference for me now between closeness and attention and according to my knowledge So far I'm not clear about where the difference is between closely held attention, as you described it, and the way I've been practicing attention so far.

[64:59]

Might be the same already. Kann ja sein, dass es auch schon das Gleiche ist. I try to connect the simple things with the breath, even if I go through the area, through my work and somehow I am busy with a thousand things, to come back there again. I'm trying these really simple things of continuously coming back to my breath when I'm walking through my working environment and so forth. When I cross a threshold that I'm trying to notice which foot I'm entering a room with and so forth.

[66:06]

And I tried to read this 11th Quran. And it starts with accepting and listening. And I've tried to read this Quorum 11 and it started out with accept and listen. And I noticed again how hard a time I have with just accepting a person in my environment when, you know, when they say something without judging them, being harsh on them. And I've noticed that by shifting into awareness how much easier it is to just accept the people, the persons in my environment.

[67:26]

But still, it's an open question to me. What accepting really is for me? Okay, so if you were going to practice with what accepting really is for me, Now, usual mindfulness is you're paying attention to what you're doing. And, of course, developing usual mindfulness and being alert and present and immediacy. Und natürlich, wenn du jetzt diese gewöhnliche Achtsamkeit entwickelst, wo du aufmerksam und präsent in der Gegenwart bist, das ist die erste Stufe der Achtsamkeitsfertigkeit. Also entwickelst du ein Feld der Aufmerksamkeit. Und jetzt sagen wir mal, du hältst ein Baby. Ulrika's little boy what's his name Milan Milan say you're holding Milan and you're holding him and most people when they hold a baby put them next to the on the left side next to the heart so you're holding the baby and that's your closely held attention

[69:22]

And maybe now you're holding acceptance like that. What is acceptance? Well, acceptance is holding this baby. And you can't let your attention off it for a minute because you can't drop the baby. So it's just within the field of attention, you're now holding something like, what is acceptance? And you're holding it so closely that you can't drop it. It's something like that, but you're already doing that. Anyone else? Yes, you. Sorry, I went so long. All right, good luck. Oh, yeah, I don't see you tomorrow either.

[70:32]

Okay, wish happy birthday to your father. Grandfather. Father-in-law. Father-in-law, 90 years old. Okay. Thank you. Yeah, thank you. I hope you make your train. Yes, the things that you can only experience if you can't describe it, that it's somehow alive, that you can grasp it with words, that impressed me very much. And especially this point of not being intentional, I've often heard that from Gehlein about this unintentional sitting. I think that's a very important point and that's what I wanted to clarify today. So I'm always fascinated, particularly this afternoon, with how you managed to bring words to things that basically you can't describe and talk about. And the point that particularly struck me was the way you spoke about intentions and not caring, not caring about your intentions, not having that intention.

[71:57]

And that really came home for me. I also hear about that a lot in practicing with Gerwald. And that became particularly clear to me today. Okay. Thanks. Okay, shall we... You want to say something? We always let shy people speak. It's such a struggle if you finally get your hand up there, we're not going to let you say something. with personality or not personality. So I've been very much looking forward to the seminar, and particularly because of knowing that we would speak about self and non-self, and that's something that I deal with a lot these days, also in relationship to personality and not taking things personally.

[73:15]

And that helps me a lot, because at this weekend, And it also helps me because I have to make a personal decision until Monday. Okay, good luck. He doesn't know what this big decision is. I'm trying to cause a little trouble. Okay, thanks a lot. And Bernd, thanks for all the cushions I sit on. You're present in my life more than anyone else. Sort of underneath.

[74:17]

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