Yes, Julien? Awaking would be conceptual thinking. Yeah. And awareness needs an object, so... Awareness needs... Consciousness needs an object. Well, that's what I'm asking. I think awareness needs an object, too. And the object... Yeah, no, I'm listening. And in a non-beaming sleep or a non-conceptual thinking, the fact of pure existence is the object of awareness. And the further you go up or down, the less consciousness there is. Yes, that's true. Conceptual comparative consciousness, there's less, yes. What about the object?

[01:01]

Okay, I've repeated this so often, but again, the basic shift is you can concentrate on this object. You can take the object away. You can maintain your concentration. What is now the object of concentration? The field. and that field has a cohesive quality. Okay? So now the object of concentration is no longer the pen, but the field of concentration itself. Okay? That is an experiential mode of being. Awareness does not fall into those categories. But awareness makes that possible. You had something else you asked me at the break.

[02:20]

Was it more or less this? We can come back. Shall we go on? When is it awareness is a part of darkness? Sometimes the language that's used to describe it, since there's no language for it, is utter darkness. Yes, but out of the domain of darkness or the darkness? Because that's differentiation. It's just a word. But it doesn't... Awareness... is present whether you're conscious or not conscious, or conceptual or not conceptual. So it's not in the usual categories of consciousness, like somebody's in a car accident. What is your name?

[03:20]

When they can talk and make their conscious, they know. And with people in comas and with people dying, you often find that you can communicate a lot if you assume awareness. and don't try to depend on consciousness for communication. Much of Arne Mendel's psychotherapy, which somebody at Ulrike studied, some, comes from his initial work, his inceptive work, with people in comas. where he began to see a process he developed in his second therapy.

[04:27]

And much of the teaching in Zen about how you are with a dying person, is how to be with their body and with their awareness and only instrumentally with their consciousness. And the main way you link yourself with a dying person's awareness is by synchronizing your breathing with theirs. There are also certain mental and physical postures involved, but the main act is to synchronize your breathing.

[05:34]

So breathing, this points out again how important breathing is as the link of consciousness, awareness, mind and body. It's something you can actually do, but begins to sew, bring together awareness and consciousness. Okay, so now something that's... I was asked to bring in the three minds of daily consciousness. Okay, if most of you know, it's borrowed secondary medium. And for those of you who were with me with His Holiness in Munich a couple of years ago when he gave a talk, his talk was coming out of immediate consciousness into secondary and back into immediate.

[07:18]

Now what's important in all these things is where your home base is, where the resting place in your consciousness is. And what is the initial impetus for perception or thinking? So, for example, in the practice of compassion, my initial impetus is to see the person I'm talking with as immeasurable. Then I see them as measurable, as a particular person, etc. And we like babies so much because our initial perception of babies is they're immeasurable, but it's hard to do that with adults. Now, are in the category of waking consciousness.

[08:44]

So they come from waking consciousness. But they actually can be opened up in waking consciousness most likely if you're practicing zazen and mindfulness. Yes. Wakingness, conception, thinking, need it has no concept. Be patient. Okay? Again, we can't map this down to the last thing. This is all actually clouds. You've got clouds in different shapes. Okay.

[09:49]

Yes. If I communicate with the awareness person, which is not in dating, but maybe reading or not reading, which part of the, or who is it that gets addressed? Who is it that gets addressed? Yes. What is it which gets addressed if I communicate on the awareness part with the person or the being or whatever? You want to say that in Dutch? Well, when we're doing this here, we're creating a language. Within this language system we're creating, I can give you an answer. But that answer is only approximation.

[10:56]

This is something we have to discover for ourselves. But if you're only talking to a person's aliveness or original mind, say, or awareness, Given a change in how they consolidate themselves, or a change in context, that can move into consciousness and a sense of self and so forth. It's a little like you're dropping things into the ocean. And say it's a person in a coma. If the person in the coma slowly regathers consciousness and then a sense of self, That sense of self or sense of consciousness will begin to draw those things you dropped in the ocean together.

[12:06]

So this self, which we organized later on, there are different parts that get into the self again. Yes. So, again, from the point of view of the person in a coma, if they regather their consciousness, they may regather some of the stuff that was dropped into the ocean. And if the person dies, their sense of self-consciousness all just goes into the ocean. There's a sense in these poems about Deshan, which I haven't gone into, that even then, there's a kind of imperative.

[13:10]

Even as it goes into the ocean, there's still a kind of imperative for subtle cohesion. And only when that's gone is the person really dead. And that is considered to take more than just when the doctor says they're dead. So it says in this koan, to know Deshan's mind, you should immediately know his subtle imperative. Because even in enlightenment or emptiness, each of us has a certain direction, a certain imperative. Now, I'm giving you a lot of Buddhism right now. But Even if it doesn't really make sense, you can't imagine being in that place, these are seeds and they affect our consciousness.

[14:45]

Some seeds stay in your consciousness, some fall into awareness. Now, for the few new people, let me just say, I think it's okay to go over it. Immediate consciousness is if I look at Eric and I don't think at all, I just see Eric. If I know Eric is younger than me, Yeah, that's secondary consciousness. Because I can figure that out in the immediate situation. But if I know Eric's birth date, that I can only know by being told by somebody else.

[15:50]

And he can only know by being told by somebody else. And once you know this distinction, you can begin to practice it. And if you become subtle enough, you can begin to feel the edges that you go over between secondary... Because each has its own provision. OK. Yes? If we act in immediate consciousness, where is character? Is this the same for everybody, or is it affected by something bad or something?

[16:53]

Is it generally just good? You want to say that? Don't. . Well, I suppose you could do something, if not that detrimental, to achieve immediate consciousness through drugs, say. But it's generally understood in zazen, in immediate consciousness, you're following all the precepts. You can't get in too much trouble if you're in a non-comparative state of mind. Okay. Yeah, go ahead.

[17:57]

So is it, when you say, hey, this is the true nature of, this is your true nature, is there something left? Can you have a good, I mean, it's so, so... Well, I think you're thinking too much. If you'd stop... In borrowed secondary and immediate, what you're trying to do is actually learn to do most of your thinking in secondary. All the analysis of the Prajnaparamita teachings are meant to not just be thought but to be felt. And if you can't feel it as well as think it, then you're actually in some kind of borrowed consciousness and your thinking is nourished in a deep way.

[19:03]

Now, boredom is negative. It's necessary for planning, thinking things through, communication and so forth. It's just you want to base your rest point in immediate consciousness. Okay, now, you can draw a line out here from the secondary and have something like imaginary, imagination, present by extensions. I don't know. And That's because I don't really expect you to pay any attention to this.

[20:10]

Okay, so the categories, this is imagination, present by extension, and basis of designation. Basis of designation. Now, you don't really have to, I'm only putting that in because that's some of the main categories in the Prajnaparamita literature by which you analyze perceptual events. But it's also the case, this category that has the five skandhas in it and so forth. Because when you say this is an object of feeling and associations are coming in about what it is and how you used it in the past and so forth,

[21:24]

All that is a kind of thinking that arises from the object and is returned to the object and is in secondary consciousness. So if I remind myself, which I don't have to remind myself very much, that these lotuses aren't permanent. Well, the great lotus holding up this room is permanent. I just said something wrong. No, it's not permanent. It's an interaction with you which we can call something. It's always present.

[22:25]

Always present but not permanent. So we can see that these lotuses are finding themselves in finding their way into other forms. And if I look at this closely, I can feel the water in it, I can even sense the clouds and so forth that nourished it. Now that's not considered borrowed consciousness, but it's present by extension. It arises from my looking at it, thinking about it, and returning the thinking to the object. So I'm returning the thinking.

[23:27]

It starts out in immediate consciousness, goes into secondary, and returns to immediate consciousness. Now, when you begin to see the present or see objects in these terms, see, as I started to say earlier, that everything is a precept. Because this is a gray-blue object, but I can use it in a certain way to write and the use of it is bringing information to it and how I feel about it, that's a precept. I don't throw it at you, I write with it. So how I handle it is a precept. Okay, so when you begin to see and feel objects in this more subtle way that they're impermanent and so forth, you begin to develop here the energy body. Okay? And so by using weight in mind, you begin to open yourself up.

[24:54]

And this is basic Prajnaparamita teaching using analysis. And this is the craft of practice which runs parallel to the immediacy of practice. So once you, in waking mind, begin to open up with zazen and mindfulness, a dreaming mind will start coming in. And in the same way, the other categories. And here, This then begins to have its own, here this is the cohesion, here is the substantiation of self.

[26:11]

And I think the last thing I have to mention again, since this is a kind of review of the last seminars, is the difference between cohesion and substantiation. If I take the letters of, sorry, I'll go through this again and you have to translate it again, is you take the letters of the word wave and you rearrange them so they're any A, V, W, V or something, then you have an experience of other, they're no longer a word. But as soon as they near each other, start coming together, suddenly they substantiate as the word way. And all our language system and all the description of the world comes from this basic act of substantiation extrapolated.

[27:13]

So a fundamental of adept practice. Excuse me? A fundamental of adept practice. Is to see this act of substantiation happening over and over again. that I substantiate this as a flower or a microphone or a pen before I even pick it up is you practice with removing yourself from the act of substantiation And you substantiate it or give it cohesion to the extent that you use it. So I repeatedly practice with not knowing what this is. What is this blue thing, this cylindrical thing? And here you use poison as medicine.

[28:30]

Because substantiation primarily occurs through the act of naming. And you can understand all of Buddhism as the evolution of the practice of naming and un-naming. A mantra is just a name. A koan is a name. It's a kind of naming. So you begin to not call this a pen. You call it a blue thing or something. Your friends make it bored that you keep calling objects by their wrong names. And then you practice for a while with naming it what. What is it? What is it? And you walk around thinking, what is it? Not who is it, but what is it? What [...] is it? So what you're doing here, waking, is primarily not just defined by being conceptual.

[30:00]

Waking has, waking mind has within it immediate question. And you can begin to separate those things out through Zazen practice. And also withdrawing yourself from the habit of substantiation. The ordinary waking mind is defined also by the habit of substantiation. And you can, we all wake up in a strange hotel room. There's a wall, all the tables of telephone. You're going through the process of .

[31:03]

And I mean the joke is for business people, you look out the window, This is Hamburg, it must be Tuesday. Yes. I'm wondering if it's the same, the comparing mind and process of substantiation. Is it the same as this? Of course they're related, but again, let's resist this idea. We're just talking about clouds. Okay, one way into the cloud is to see substantiation. Another way into the cloud is to see comparison. And remember, if you enter a room by the north door, it's a different room than if you enter by the east door. And if you think it's the same room, You're generalizing.

[32:22]

It's useful to tell your friend you're meeting there, but really, energetically, and from the point of view of dowsing, it's actually a difference. So you can understand each of these practices as a gate. They're only a gate, they're not a map. And I'm giving you this map only to show to you that this has been thought out quite thoroughly. And you can trust, you can begin to have some different kind of experiences, that probably it's okay, and you can just settle into your practice and into your physicality, mind physicality. Once you have freed yourself from the waking consciousness being defined by substantiation,

[33:25]

you get into the things that Castaneda talks about of changing your assemblage point or changing your point of consolidation and I really hesitate and only for this moment do it I hate to use Castaneda's language Because all the process and practice of much of what he's talking about, where he goes with it, is different. But once you, through seeing things in parts and letting an unorganizing process start, The emergent properties are different. This energy body, which I'm calling it, has to have some cohesion.

[34:44]

and some location. And just as you can feel and center yourself in each of these consciousnesses of daily life, the same process of giving cohesion is in the more subtle body. And if your practice is not too developed, you can lose this and feel completely disoriented and need to go back to organizing yourself. So then you can more deeply discover through the problem that what is this Chinese expression, seven flowers and eight blooms? Yeah, and this expression means simultaneously that seven flowers together make eight blooms.

[36:09]

Because all of them bloom in you. And together they're a kind of bloom. But seven flowers and eight blooms also means diffusion. So in the confusion when you lose it, you can begin to more deeply see how you seal your energy body, I'm answering your question. I think that pretty much, except for the six domains of consciousness, I think that pretty much sums up all that you need to know for quite a while. I think you can understand all the parts, it's pretty clear. And you don't have to really worry about how it goes together. Because if you practice, it starts to happen.

[37:26]

Can we sit for a few minutes before lunch? We don't have too much time left, so I'd like to have some discussion. If we had another day, I'd suggest we discuss together and with each other and take a walk in the park, though it's a little busy. But we'll have to do all that in the next hour or so. I think we'd make a funny sight all walking slowly through the... Maybe we should do it sometime. So, yes. Well, it's a part of every practice.

[38:48]

So to bring it up just in general, it's out of context a little difficult. The main thing, as I've said many times, is first of all to notice when you're leaking. Or to notice when you start to lose your boundaries. So I'll finally do it.

[39:52]

If we're going to have some experience of self, we need to have some way to practice it. So virtually noticing how we are separated. And again, you can practice that. You can begin to feel, as I've often said, that this is my voice and not yours. It's my hearing the birds. And the second would be to start sensing how we're connected. This is all quite obvious.

[41:05]

Buddhism has to have a self to this extent. Or it has to have these functions. And otherwise you couldn't live. And third, it has to establish continuity. You have to function or establish a continuity. And that's mostly established by us in a subtle sense by our story. We are only the worker of the story. And you can begin to see, even independent of your story, how we establish continuity from moment to moment. The next three are discontinuity, cohesion, and potency, I don't know, or presence.

[42:14]

The next three are discontinuity, cohesion or cohesion, and as a third, potency or presence. Now, one of the reasons I did this is I said, make this distinction, as I said, in Austria. This is obvious you need these functions. It's not obvious that each one can be a separate domain of being. You can experience your separateness very clearly and everything you look at is very sharp edges, brightness and... You can make a shift to another cohesive spot and experience connectedness.

[43:43]

That's another domain where you feel complete. Even standing, walking, lying, sitting are each a domain of being where you can feel a centered, cohesive integration. It doesn't exclude anything. Now it's very helpful if you have a problem with experiences in which you lose your boundaries. And there's too much connectedness. You know the domain of separation where you're very clear, this is mine, that's yours, this is my immune system. You can shift back, when you feel that and you're a little frightened, you can shift back to the domain of clarity and of separation.

[45:07]

But if you only have that, if you're too much, this is me, this is my body, you don't have also the connected feeling, you're very easily swept away by the present. If you are too connected, you can lose your boundaries and feel variations. If you are too separated, you're not anchored in the present, and you can be easily swept away. Now, we tend to glue that all together with an experience of continuity. The world is permanent, and it's always going to be there, and we live in the midst of it.

[46:25]

And we are such and such a person, and we keep substantiating reality. So even though you know about impermanence, actually, you're substantiating and assuming permanence over it. So we can call this ordinary nature, and we can call this Buddha nature. Now, as I started to say, the reason I'm presenting this as a practice, and again, this is a kind of prajnaparamita practice, And the reason why I present this as a practice, and again this is a kind of Prajnaparamita practice,

[47:42]

You actually practice these things, this is mine, that's separate, etc. And you're always prying things open when you do that. But the reason I emphasize this is not only to see that they're separate domains, but to elude the fear of religion. Because to really see impermanence, which means to see discontinuity, is the gate to Buddha nature. And your sense of continuity has to be quite secure. And you can discover continuity in separateness. You can discover continuity in connectedness.

[48:54]

And in continuity itself, you find yourself secure. With that security and seeing how it works, you're less likely to fear the loss of discontinuity. The loss of continuity. Now, understanding, when I talk about illuminate or something, I'm not trying to describe enlightenment or some special experience. I'm just trying to give you tools for practice as lay adepts. As serious practice. So, this is not just the experience of impermanence, knowledge of impermanence, But the actual letting of everything go.

[50:10]

like this one here, which is one of the main ways we understand and practice emptiness. So discontinuity is not really possible unless you stop substantiating. We begin to replace substantiation and connectedness with cohesion. It was a sense of cohesion which comes from the way you can locate yourself in your mind-body, but also in the way the immediate environment locates you. Now, of course, on every exhale you could practice breathing out and disappearing and inhale, everything reappears.

[51:51]

And of course, while these lotuses are beginning to fall, mostly they reappear each moment and the vase reappears and the water is going down slowly, but it reappears. And I keep reminding myself that the flowers, it's all changing. And that opens me up to seeing it as impermanent, but still mostly things reappear. We can have a certain security with that. But we shouldn't substantiate. If you substantiate it, you don't see the subtle changes. And the example I used recently is right now there's a kind of energy field that we could say could be doused in this room.

[53:21]

Almost like thin gauze nets that you can see. They have different densities and those densities are changing. And they may be all drawn toward Martin right now. And a moment later, they've gone over here. It's almost a kind of wave going on. Now, if you see the world as permanent, as soon as permanent, you actually can't feel those things. Now there's other ways, and some of us sort of naturally feel these things. By who we are, how we are. But that's not the same as practicing. Or teaching. What I'm trying to do is give you kind of picture here again, which allows you to have some confidence and faith in the practice.

[54:41]

I think it's actually useful and intelligent to practice these things in some orderly way. To try things on. But really the point is, knowing something like this allows you to notice and not interfere with these things as they appear subtly in your practice. So the more I can let go of each moment and not assume that the next moment is going to reappear as it is, so I actually have Every moment a slight experience of surprise and gratefulness.

[55:54]

And really the root of the word thinking is also the same as thanking and seems to mean thought is a form of gratefulness. So when you begin to experience this, then, as part of the Sakhugrikaya body, the so-called bliss body, it actually takes a form as a kind of freshness or surprise and gratefulness. Now, if you're not supplying continuity through your story and through substantiation, and you're practicing discontinuity, then you have to have something other than substantiation.

[56:56]

So here we have cohesion. May I stop and say that even though we've gone through this two or three times now, I'm extremely impressed you can translate all this. I think that I can say all these things and you say, I can barely say them. That's how I feel. Anyway, so if you are no longer changing, then you need the domain of cohesion. And how you find cohesion is a different practice than how you've seen yourself here. And to practice this, you've got to be established here.

[57:57]

Cohesion is a kind of trust and own organizing process that rises and changes in each moment. And it changes how you locate each moment in your body. And when you realize cohesion, then there's a kind of power in what you do, an energy in what you do, and a presence. So I don't have a real word for it, but that's the best I can do. So sealing your energy body, which is down in the lower half, is a different kind of practice than sealing the self, which is in the upper half. Well, willpower and intention, I mean, a lot of things mean willpower.

[59:10]

The root of willpower and willingness is intention. And we talk about, as I talked about an energy body, we talk about a will body. It's a kind of subtle body developed through mind-body stabilization. But willpower as a specific act arises through a confluence of things, but the root is intention. And then you'd have to decide whether this intention is based on process of substantiation or developing your views and so forth.

[60:41]

This was the Buddha's first teaching. It's that there's your views. This is the Eightfold Path. And those views are expressed and cultivated through intention. And so, but as your intention becomes more subtle, it doesn't arise from your views, but this imperative of the source. In the last few minutes, I start giving real precise answers. Something else? Florian, you had said something to me, started something to me a little while ago.

[61:58]

Do you want to bring it up? Yeah. Yeah. I think that where consciousness and awareness come together for three reasons. Well, this... I can't remember exactly how Castaneda defines awareness. And one thing I like about Castaneda is, like Buddhism, he has very precise definitions. What I like about Castaneda is that he has very precise definitions like in Buddhism.

[63:14]

I really don't know how he defines this increased consciousness in context. What we mean by heightened awareness in Buddhism, if we set that, is actually heightened consciousness. We need consciousness in which awareness was functional. Awareness is always functioning to some degree and consciousness operates when you are awake and so forth. But through practice and through realization experiences, awareness begins to pervade consciousness.

[64:27]

And that's illustrated partly in five rants that show a numbered circle with things coming into the circle like this. And it showed us that awareness and consciousness can penetrate each other to different degrees and that you have a way to, you can get cohesion and direction to that experience. This is now called hidden teaching. But something else we mean by heightened awareness, I think, is when The medium of being is feeling, non-graspable feeling and not thinking.

[65:39]

And just as I suggested that the five sounders are practiced in this area in secondary consciousness, The six vijnanas are practiced primarily in the media consciousness. The more you get used to having your resting point, your suffering point in the media consciousness, And you cultivate immediate consciousness through developing the visionaries. You can begin to feel the world rather than think the world. That means each moment, each... Perceptual moment starts with feeling rather than thinking.

[67:02]

And after practicing enough, you can begin to be present enough in each moment that you can make a choice whether you're going to think or feel as the initial impulse. After that, you may do... So when you're acting through non-graspable feeling, this is also for us a heightened awareness. Okay, I'm sure I have to look at Castaneda to see if it's similar. Okay, for now, yes. Is... You said you're totally separate if you're on the six stages, separation stage.

[68:14]

You're totally in if you swept away what doesn't. Yes. If you're too much reified or substantiate separation. Yes. So would you say that it is like consciousness without awareness? Yeah, if you were primarily conscious, in a comparative sense, and the glue of your world was substantiation, that although you were connected with people, mostly you'd feel a glass wall between you and the world. And you'd feel an effort to have any communication that wasn't thinking about and talking and so on.

[69:18]

Okay. Yeah. I don't understand the reason. Okay, you understand substantiation? Do you understand it might be possible not to substantiate? We can repeat this in German. So what are you going to do if you don't substantiate? For example, one thing that can give you cohesion is your vow or compassion. Compassion, in a way, is... is the most traditional Buddhist way to get rid of substantiation and find cohesion through compassion. Yes, so you can imagine that you no longer substantiate, and if that is possible, how do you want to replace this substantiation?

[70:27]

And the most traditional way to do this is through his praise or through the practice of compassion. So wisdom and compassion are always coupled. And here I'm giving a very precise kind of scientific definition. Through wisdom, you no longer substantiate the world because wisdom is based on the realization of emptiness. But you still act in the world, and that acting in the world is based on compassion. And that seed of compassion is based on many things, but at this level of practice is to see each moment or each person differently, and I suggested to see each moment and person as immeasurable rather than measurable.

[71:28]

No one ever explained Buddhism this clearly to me. Thank you for being here. See you later. I was lucky because I could practice for more than a decade with Sukhiroshi and I had virtually unlimited access to him. So I hope that as practicing more in a lay context, this kind of explanation gives you, as I said, a kind of faith in your experience and practice.

[72:31]

Yes. I can't hear. You want to say that in the home language? Yes. In the practice of volunteerism, when you participate, you somehow make something solid here. And what I liked about it is that it is a practice of volunteerism. Is this a practice which refers to the first three?

[73:52]

No. That's a good question. The root practice of naming is you notice a name. Now I have a short breath. Now I have a long breath or so forth. Now I have an inhale. Now, if you practice naming in the sense that a flower, If you name everything you see, a flower, a lotus, microphone, a top, et cetera, it actually is quite freeing to do so. It's using poison as medicine. Could actually to, to, I mean, you see it's a wall and you get all kinds of association with the wall.

[75:06]

If you actually simplify and just say wall, it actually begins to give you a feeling of freedom. Maybe you just get the substantiation process over real quickly, a person. I'm free to let something else happen. But then you begin to name impermanent things. And I wrote about this a little bit in the book about, in Thich Nhat Hanh's book on precepts. If I start naming myself, now I'm a sitting person. Now I'm a talking person. Now I'm a looking at a Rika person. And that's a great pleasure. And... I can't beat her at this game.

[76:27]

And that person, the sitting talking, the sitting speaking Richard, the sitting speaking person, is impermanent and is changing every moment. But is actually more real than Richard Baker. Richard is somebody told me that like my birthday. I don't have much experience of Richard. It's borrowed consciousness. So Richard is my name, but it's the least real thing about me. I'm much more actually this impermanent thing now speaking to your person. So the next practice is to start naming impermanent things.

[77:30]

Now I'm a walking person, now I'm standing under a moving tree person. Now I'm looking at a tree that's about to become a poem. Then you can also practice, as I said earlier, with asking, what is it? So naming in this sense, do you see what I mean? It's using the poison of substantiation to make medicine. What is cohesion?

[78:33]

You know, I've explained it as clearly as I can. If you take away substantiation, you have to have something that holds things together. Right? Right? No? Maybe they're not held together at all. Well, if I see the word wave as wave, I can either substantiate it as wave or have a feeling I'm giving it its cohesion as the word wave. And that's different. No? Okay. Maybe it'll come to you. Someone else? Yes. You say just now is enough.

[79:41]

How does that work when you experience the greatest happiness in anticipating the common delusions that we all have? As long as you can enjoy illusions, please do. This is a very fundamental choice. We all enjoy illusions. I'm very glad you know they're illusions. So should we sit a little bit and end? Unless someone has something pressing you want to bring up.

[80:42]

Oh, Martin, of course. Between Martin and Giulio, you know, and Alessandro, we're doing well here. Well, I mean, I don't want to make it long, just you said, I mean, falling in love is some kind of impediment to, it seems to, or it's something you do, you tend to do when you realize things are changing, you flee, flee away to falling in love. Sometimes. Yes, sometimes that can happen. I really wonder, can you still fall in love when you practice meditation? You get to see so much based on illusions, so much on projecting and I happened to fall in love quite often and then to realize how I kind of produced that and how I kind of create an image of a person who fucking, and I see I'm doing this, and I'm like, oh, okay, I'm doing this again, okay.

[81:52]

Well, I think you two, I think you two should talk, and as long as you want to fall in love with illusions, again, I welcome you to continue, and so let's fall in love with the sound of the bell. I think you two are supposed to be a kind of self-help group. The rest of us will now fall in love with the bell. Breath can be our guide to the source. Usually breath leads us out into the world through speaking, fueling our thoughts.

[82:57]

But you can turn that breath around following the physical act of breathing. This is an inhale. This is an exhale. And breath can lead us even, massage us into, lead us, massage us to the source. Bringing us into the mind in which everything returns to the source.

[84:48]

The mind in which we can pass the Kirushi, this mind to ourself. The spirit in which we can surrender ourselves to Suzuki Roshi's mind. and can pass this already present Buddha mind to ourself.

[85:53]

Thank you very much for joining together this weekend. And thank you for helping me discover how to bring this koan together with you. And I'm sorry I won't be seeing you for a few weeks. I have nothing. I was going to admit to a certain degree of attachment. Thank you very much.

[87:38]

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@Score_73.66