Our teaching dreams. And I think we do have, if we practice regularly, as you have good experiences and threatening experiences, you also have ordinary dreams. I mean, a lot of our dreams are about loss and frustration. I'd say the first layer of many people's dreams is either about loss or frustration. You can't get things done, things don't quite work. You can't find your keys. And those dreams seem to be dynamically related to, in consciousness, always trying to make things work and so forth.

[01:06]

But there's another, a deeper level of dream, which tries to, which seems to integrate conscious intentions. Like many scientists have realized something either in a dream by seeing the DNA strand in a dream. Or sitting in front of a grocery store while their spouse is shopping and they suddenly realize how to make a hydrogen bomb. You should have gone shopping. So if we bring intention

[02:18]

As I say, intention lights up. It's a kind of intelligence. Intention lights up and opens up our conscious world. But it also seems to draw other aspects of mind to the circle. So when you have a dream like, an image like this, I'm just using this, I'm not speaking so much to you, but using it as an example. Might be my phone. I have a very sophisticated phone. I can't pronounce Bach, but... Please stop.

[03:32]

One second. So if you had a dream like that and it got stopped, like, how am I going to let go? Or do I want to fall? I don't want to fall in the sea of minds. Say that you get stuck there. You might ask yourself now, what can I do to fall into the sea of minds? And feel safe. But you seem to have come to that yourself. Okay, yes. When I am in a rather unpleasant condition of mind, are there any Zen practices how I can return into a normal condition of mind?

[04:47]

Yes, of course. But it's very hard to follow them because we like our unpleasant states of mind. We tend to think they're justified. I don't mean you, but I know... But most basically you try to bring your attention, I think the simplest way is to bring your attention to your breath. And try to bring one should, you or whatever, try to bring ourselves into a pace that's related to breath and our actual situation. Or try to take a walk, for instance, or do something at a pace through which we feel nourished.

[06:06]

It's usually an unpleasant state of mind as far as my own experience. Because our mind actually gets ahead of our body and breathing and heart. Anyway, that's my experience. Thank you. I hear the birds are asking, where's the other silent group? And they say, we'd speak for you, but... Or has all the group spoken? Anyone sitting here looking guilty?

[07:16]

Ulrike? The women's group. Yes. What we found out in our group is that we had very different ideas about consciousness and self, and also different questions we were asking in this area. And it's really amazing how

[08:22]

how much we were unable to have one idea or get a uniform idea about that. And one difficulty for me was also the Buddhist view, because it is something like what is called in my era, where the way is calculated, One difficulty I realized is that there is this Buddhist perspective or definition and on the other hand there is something which I'm making up myself. So my own ideas and theories about that. And it's difficult which one to choose. And when talking about consciousness, we talked a lot about the five skandhas. .

[09:24]

And also about consciousness as a kind of filter which enables us to survive. It protects us. It's interesting that all of the groups came up with this idea of a filter, which is of course accurate. And I myself also see myself as a filter, as a process, as some kind of filter which is getting harder and harder. which possibly has the potential to get harder and harder.

[11:06]

And practice seems to me a possibility to find the self in a different way. Ulrike, do you have something to add? Another, I want to say something, a distinction which was also hard for us to make was Whether and to which extent the various selves which arise in various situations and also disappear again. ... So that the self is a part of me, which is entering relationships.

[12:13]

But the ego on the other side is not entering into any relationship, it's so isolated. So the question I have, what is more concrete, what is the ego and what is the self? Can you describe it? Whether the world is In the self, present, but not in the ego. It's in the self, it's present, but not in the ego. I think that's true. I would say so. Do you have something to add, Christa? Something which is occupying my mind, in addition to that which we didn't talk about in our group,

[13:42]

Is to which extent self is connected to experience oneself? And to which extent it's whether it's connected to devaluation or also giving sense to the world, whether it's connected again, is connected to that. So this thing of about first the mountains are mountains, then there are no mountains any longer. Then there are again mountains. Yeah. So sometimes there's these situations where we are facing the world and it seems to be completely alien to us.

[14:49]

Where can we put and protect and keep this world? Shelter, yeah. Shelter the world and shelter ourselves. Shelter the unknown world. Okay, yeah, okay. Well, I'd like to see if tomorrow we can poke into some of these questions that have come up. And I'd like more, actually, we can have some more questions that suggest things you'd like me to respond to or try to respond to or together to respond to tomorrow.

[16:09]

We can do that tomorrow. Yeah, hopefully. We can't do it now. Maybe we can have some questions, but let's wait. The definition of mind. The mind thing. The big thing. We're dealing with the big topics here in this seminar. You know, I think this sense of a single-point perspective, as I mentioned last night, parallels in art the sense of an individual and the idea of individuation.

[17:27]

Which are very powerful and good ideas, I think. But I don't take them as facts. I take them as ways we decide culturally to shape ourselves. But it's also made us de-emphasize the way in which we are several selves. And maybe several souls? How many of our selves or souls go to heaven? That's something you have to... Somebody asked Keith Richards what he thought of

[18:58]

And Keith said, he's a lovely bunch of guys. Now, do all these lovely bunch of guys go to heaven, or does only one of them? We select one out. Yeah. Now I've been meeting with, I've mentioned a couple times to you, with a group at Esalen once a year of discussing survival after bodily death. And this was very funny because when I told my, you know, most of you know, but I was diagnosed with fairly virulent prostate cancer last December.

[20:02]

So for various reasons I decided to do the treatment in Europe. It looked like I could find better doctors and do this operation more quickly. And I had... I found it out here and I had wonderful advice and help to do it, do the treatment here. So I did anyway two operations and then seven weeks, over two months of radiation treatment. And that ended about a month ago, I guess. But when I first told my 24 year old daughter, Elizabeth,

[21:14]

She said, get your feet on the ground, Dad. I said, what do you mean? She said, none of this Zen healing stuff. She said, you never take any medicines. You never go to doctors. I don't want you to be an example of Zen healing. And she said, I know you meet with these people at Esalen about survival. I don't want to meet you after bodily death. Get your feet on the ground, Dad, and do these operations. Yes.

[22:20]

But what's interesting when you do, and we're meeting with most of the people in the English-speaking world who have done real research on this. And this what I consider very good evidence for out-of-body experiences. And experiences of consciousness continuing in a person whose blood is drained out of them, their brain is stopped, etc. But the evidence for, that scientists would accept, the evidence for Survival after bodily death at any length is not necessarily convincing.

[23:36]

But what is interesting to me is that there's quite a lot of different theories about reincarnation in various parts of the world. But what is interesting is that the evidence to support the theories The evidence in each culture supports the theory of that culture. So some cultures believe that only part of you reincarnates and other parts don't reincarnate. Some cultures believe that somehow a singular you reincarnates.

[24:47]

And some cultures believe that different parts of you reincarnate in five or six different people. Yeah, so you'll say several different people will be seen in the culture as being, oh, the former so-and-so. And they'll have special knowledge or works in the same place or something. But aside from all that, one of the things that certainly happens is we tend to think of ourself as singular. Okay. So... When we do find the observing mind is identified with self,

[26:14]

When we go to sleep, that observing mind, us and self seem to be not continuous. Not continuous. are interrupted by sleep. Now, but what happens through regular meditation practice? And more likely, again, in a monastic context or a Sashin context, is you develop the ability somewhat related to what, or closely related to what Mikhail said, As we sort of know our posture through the night, we develop considerable more awareness of our posture through the night, and sometimes, as I've mentioned before, you can practice with that by balancing something on your forehead and seeing if you keep it balanced all night long.

[28:02]

Yeah, it's not so hard to do. An easier thing to do is to keep something in your hand or put something that doesn't need to be balanced on your chest or forehead and just keep it there during the night. But that's a way to teach your kind of body consciousness that's continuous throughout the 24 hours. Now, it also will self... is not identified with the observing mind. We don't have an observing self, we have an observing mind.

[29:08]

You get the ability to sleep at night fully and deeply asleep while observing consciousness or observing awareness, seems to rest beside you inactively. neben dir ruhen und nicht aktiv sind. So it's inactive, but it's always ready and knows what's going on in the room or if someone's speaking to you. Es ist inaktiv, aber es ist präsent und kann sehen, ob jemand im Raum ist oder zu dir spricht. And this observing consciousness can go into the realms of thinking enough to have a conversation with somebody while remaining completely asleep. Now these skills, which are yogic skills, seem to only be able to happen when the observing consciousness

[30:11]

When observing mind is separated from the self. Because self is a creature of consciousness and your story. When you're involved with your personal story and your fate and so forth. and the singularity of your soul being, then you have other experiences. Because it does seem that view you have of self shapes clearly who you are and gives you convincing evidence that it's right. And I don't think we can say one view is better than the other.

[31:34]

Buddhism tries to say, let's have a view that's close to actual experience. Rooted in actual experience. And the way things actually exist. Whatever view you take produces evidence to support your view. It seems there's an immense fluidity and... innumerable potentialities in this mystery. So what Zen practice is trying to do, which is a little different than other Buddhist schools, is not to say, this is the view.

[32:57]

This is what a Buddha is or an enlightened being is. But rather, let's practice in a way that you find out for yourself. So again, a classic statement of Sukhiroshi is that each of you will have your own enlightenment. Many Buddhas will have many different enlightenments. So I think we've talked more than enough. Even the birds have fallen silent. And I'll come back to what you brought up earlier tomorrow. And if any of you have questions you'd like to... us to consider tomorrow, you can tell me at dinner or something.

[34:15]

So let's sit for 17 seconds. Thank you for this afternoon, by the way. And for your discussion and sharing it with me. It's our Zen laboratory here. We're each our own experiment. Thank you.

[35:19]

Letting go into the sea of the mind. I can't move.

[37:18]

I am sorry. Please forgive me for being a little late.

[38:22]

I thought yesterday that we were able to articulate some things that I've never found such a clear opportunity to do before. And these are not what we talked about are not things you can find in books, but only find through the context of practice and practicing together.

[39:23]

Yeah, so I'd like to start with, does anyone have, I think I have to define mind, everyone says I have to define mind, right? If it's definable. And I think I overheard someone that said that the word mind in German and consciousness in German is very different in English. And this is something we've discussed many times before in the process of translation. And although the way our language presents distinctions to us certainly influences the distinctions we make.

[40:47]

But it's still possible. What we're trying to do is discover the degree to which we have similar minds. Similar enough experience of mind that we can... make use of the teachings. So, gleich genug in dem Ausmaß, dass wir die Lehre nutzen können. Now, English happens to have this general word mind, which actually is quite useful for covering certain Buddhist terms. And the term mindfulness is also very useful. Would you say, geistfulness?

[42:10]

You're taking care of something. Respecting something. Well, that's good. That can be added, but I think that probably mind has to be added to the German vocabulary as dharma is and karma is and things like that. It's just easier to translate mindfulness, and I think we can all understand it. No, I have several... suggestions from yesterday of what we could speak about today.

[43:17]

And I have my own suggestions, which I hope we can find a way to speak about. But before I start, is there anybody who wants to add something? Yes. What came up for me to protect it? Okay. Remind me, but I'll try to include that. Yes. Someone else? Yes. Yesterday you mentioned several times observing mind.

[44:39]

From a Buddhist perspective, this observing mind has nothing to do with thinking and consciousness. Could you please explain a little more in detail the quality of this observing mind? Yeah, I think I have to. And what are the effects? How does it affect and what kind of effects are there on the cells? OK. OK. Anyone else? Yeah. Do we have a what?

[45:52]

Yeah. Yeah, I... Okay, so let me try to define mind and then you can re-ask your question, see if it's... Yes? As we tried yesterday to define consciousness and self, So we also touched upon terms like subjectivity.

[47:30]

And also this Buddhist perspective that everybody is creating reality in him or herself. And recently I'm very much occupied with this idea that it happens that so many things are perceived by many people in the same or in a very similar way. And that's something rather trivial. We are used to that from our childhood, to deal with this kind of thing. But for me, this fact appears in such a new way now, and also in a very mysterious way.

[48:51]

I would be interested in whether there is something like an object that is visible here and whether that has something to do with me and whether there is something shareable everywhere. It is something that everyone has for themselves. Yes, and I'm also interested in the question whether there is something objective, whether it's possible to have some objectivity, and whether this objectivity is the mind, and whether the mind is also... Yes, whether it can be divided and shared. Divided and shared, divided up like... You have this part. Everyone has his own mind.

[50:03]

It's just mind. In a mind, okay. Whoa. If we do all this, it's going to be good. What? Yes, please. Maybe that's helpful for this discussion. In recent years there have been made studies in brain physiology of people who are meditating. And some of the results were that in deep meditation All brain waves were simultaneously present. So the brain waves which are connected to the alertness and the awakening thinking

[51:10]

high logical concentration also the brain waves of sleepiness and also the waves of dreaming and And also the waves of deep non-sleeping mind. And these two minds, these Yes, so these last waves are like brain death, when there is almost no activity. And all these, in deep meditation, all these brain waves, all these four kinds of brain waves were simultaneously present. In all of the meditators? The authors of this paper said that the Tibetan meditators were most able to have access to this state.

[52:35]

So it was those meditators who were in this Tibetan classes of ranks or whatever? What they measured were Tibetans and Japanese, not Westerners who meditated. so Tibetans but not quite so their opinion was the real masters are the Tibetans so they have these highest levels of consciousness absolute yeah complete emptiness and dissolving of duality and this kind of thing Yes. In relation to the practice, I would like to ask you, if I may ask you a question, which I do not want to prove to myself, because I do not need to consider it consciously.

[54:03]

It can all be between aggressiveness, here I do not say anything, Yes, sorry, yes. No, please translate yourself. Okay. I don't feel the difficulty so much in the meantime, whether it has happened to me or not. I don't feel it. I don't feel it at all. But I have the impression that it is only seeing and passing away that I leave. You know, passing away. I get rid of a lot of it. It's a bit like when you sit down and see a storm coming out, and you think to yourself, there it is, but you don't have any music in your brain. Well, while doing the Zen, I have experiences of real excitement, anger, pain, which

[55:08]

I do not normally observe, I don't quite have a normal self-understanding, but In the moment, my problem is not to see whether it belongs to me or not, or whether I reject it, but rather, I have the sense that by just observing it and letting it pass, let it pass with these things, I miss a lot. It's a bit like sitting in a Zen room with a store outside and lightning outside, and one has the intuition that this is oneself, but it's not quite my real practice. And I would want to tap into this. because I would assume it would have great dynamic extracting effect upon my practice, but that might be very hard to do. And yeah, my question is, how can one assimilate or integrate or transform these things so that they really become part of the practice body and mind? Yeah. Okay.

[56:30]

How long have you been practicing? Six years, five years. And do you sit every day? Yes, now. Let me respond to what you said a little bit. As a practice, and I'm not trying to compete with Tibetans or anything like that, As a practice, Zen is far more rooted in meditation than Tibetan Buddhism. It's just a fact. And conceptually, it's... The only practice within Tibetan Buddhism which is similar is Dzogchen.

[57:33]

And Mahamudra and Dzogchen and Mahamudra are considered the highest forms of Tibetan Buddhism. And I know the Dalai Lama pretty well, and the last time I saw him we were speaking about meditation. He's the same, he's six months older than I am. And while we were talking about it, he said, you know, you simply have meditated far more than I have. We don't meditate so much, he said. Okay. Now, but they have other kinds of practices, which they do more than I do, for sure.

[58:41]

Now, but Tibetan Buddhism has a much more deeply culturally embedded meditation practice than any other Asian country. Except perhaps, you know, some parts of Southeast Asia, but they do a somewhat different kind of meditation. In Japan... No one does three-year retreats. The Tibetan Buddhists do three-year retreats, some of them. In general, I mean there's 25,000 Zen temples and probably 30,000 Zen priests or something like that. I would be surprised if 20 meditate every day. Yeah, it's almost completely...

[59:55]

They meditate when they go to get their license and train. And they're almost all sons of priests. And it's the way they inherit the temple. And almost for none of them is it a vocation. Meditation certainly informs part of their life. the meditation, But as adept meditators, there's almost none in Japan. There are a few. A few good roshis. But I talked to Sukhiroshi once and I said, how many zen meditators real Roshis are there in Japan.

[61:08]

And he said, maybe ten, hold it all together. And I said, how many, when Buddhism was healthy and... more an intrinsic part of the culture. He said, maybe 20. Now, what he meant by that is, how many in the 19th century, how many great artists were there in Europe? Twenty might cover it. And so from the point of view of a creative, not just an accomplished meditator, even in healthy times there aren't too many.

[62:16]

Most Zen priests are in Japan or like your local Lutheran minister or something, you know. He's just a guy who does what he's supposed to do. So if you want to find proficient meditators, you'd have to go to an Asian country that still is somewhat ancient and not modernized. And if I were doing such studies, I would certainly pick Tibetans to do it. And if I were doing such studies, I would certainly pick Tibetans to do it. But, yeah, but a friend of mine has compiled all of the literature in European languages on meditation as of about 10 years or 15, 10 years ago.

[63:32]

So he tells, we talk about it, so I'm somewhat informed about the studies. And he and I and Sukhir, she participated in the first study in America with Joe Kamiya. in 1962 or something. But certainly, at what this study was trying to do, you have to find people who really immerse themselves in meditation as a regular thing. I think when we're meditating, I'm speaking to you now, it doesn't fit in so much with what I'll talk about today.

[64:49]

I think the first attitude we need is acceptance. So whatever appears, you accept. As you, and as I said recently, it's sometimes easier to say, oh, that's also me. So it's not exactly central to me but it's also me. And I think it's important and usually during the first two or three years of daily practice these things come up in you know, quantity.

[65:50]

And at some point you get familiar with all of them and I think in the process of getting familiar, it's useful to exaggerate. In other words, if you have some intimation, I have this violent feeling or... Deep sadness, you exaggerate the sadness or exaggerate the violent feelings. See if you can really let it come out but don't act on it. Also, wenn du zum Beispiel das Gefühl hast, jetzt kommt eine Traurigkeit oder eine Gewalttätigkeit, dann versuchst du diese Traurigkeit oder Gewalttätigkeit zu übertreiben, einfach um zu sehen, ob du sie spüren kannst und gleichzeitig nicht... So the space of meditation allows you neither to repress it nor express it, but to let yourself feel it completely. Become the thunderstorm. so werde das Gewitter.

[67:07]

But at the same time, you don't lose your composure. Okay, we've got enough to do here on our plate here. But I can, we can add more, but let's start something now. So first I'd like to put a couple things on the flip chart. Just so we can more or less... mind talked about yesterday.

[68:08]

So consciousness is a function of mind. Self Thank you. Now, let me say something in the midst of this. I've been practicing relatively long time for a westerner. And I'm speaking about my experience.

[69:13]

And I'm speaking about my experience informed by, but not necessarily in the context of, And by that I mean I give my experience precedence over whether it's in the context of Buddhist teaching or not. Does that make sense? I don't care whether my experience is Buddhist or not. It's just my experience through meditating. But there's no question that my experience is deeply affected by Now, part of practice is developing not only an exterior mindfulness,

[70:27]

But an interior, let's call it an interior mindfulness, where I can notice what happens to me. I can notice my experience. And sometimes you have layers of experience which you begin to... which begin to become clear. And finally very clear. Then there's bases in that clarity and you can see a whole other layer of experience past that and past that and past that. Okay. Now, this experience is so vast and

[71:47]

Not my experience, the potentiality of experience is so vast and complex. I mean, just give a simple example. William James writes about conversion experiences. Protestant conversion experiences. And phenomenologically, Protestant conversion experiences are virtually identical to Buddhist enlightened experiences. But what happens to that experience and how it's matured or developed in the Protestant mind is different than in the Buddhist mind. Okay, so I'm a Westerner. And the lineages...

[72:48]

that led me to Buddhism are in the West as well as in the Orient. So the distinctions I notice have to be influenced by my own history. So I have, as all of you know, have made use of the Farskandas in a way that's quite original within Buddhism. But I've made use of the distinctions in order to open ourselves up to the experience of mind. And I'm working, practicing with Western minds, not with Asian minds for the most part.

[74:12]

And I have practiced fairly often with... Chinese and Japanese and Korean persons. And they actually have a mind, if they're born in those countries, that functions differently than ours. And what they come to Doksan with is very different than Westerners come to Doksan. So this exploration that we're involved in, yesterday and today, is a mutual exploration, I think, of the the effect of meditation, Buddhist teachings, on the landscape of the Western mind, on the structure of the Western mind.

[75:31]

Yeah. I notice things that come out of my experience. perhaps, and I'm sure, other meditators, my peers and people who follow me, who follow us, will notice or refine these distinctions in other ways. It's like an ocean in which How many different kinds of waves do you have? And I'm trying to notice the waves or the forms that affect us in our life as Westerners, primarily lay Westerners.

[76:35]

that affect our lives as lay Westerners. So I'm not trying to... I'm not saying that what I'm not... Presenting what I'm saying as the way it is. But rather as one of the ways it could be or can be. And I think it can be for you too. Because if I have a job, teaching so much of the time in Europe, is to find out, feel out, how this can make sense to you too. But I hope you will, I want you to trust your own experience and find out for yourself how these things

[77:38]

So, for example, I put on earlier, on the prologue day, I put on the three functions itself. And I used to actually do three functions of self and then three functions of the bodhisattva self or non-self. And I actually and after several years of teaching both I dropped it because these distinctions really hold and the other distinctions well they're okay but it's better to look at it from a different point of view Weil diese drei Unterscheidungen wirklich halten und die anderen drei sind okay, aber die drei funktionieren wirklich und man sollte sich die anderen drei anschauen im Kontext einer anderen Lehre.

[79:01]

And I'm myself in a process of how do I articulate these things. So those three I said, consciousness is a function of mind, self is a function of consciousness and ego is a function of self. No Asian Buddhist would say this because they have no concept of ego. It doesn't mean they don't experience it. what we call ego. But it means by not articulating it, they don't develop a teaching particularly in regard to that.

[80:04]

and I define consciousness or the function of consciousness as to create a predictable predictable world cognizant world and a Exclusive world. And a... In other words, exclusive of other minds. It eliminates dreaming minds. And let's use the word you used. I usually use edited, but a filtered or edited mind. But then you have to ask, what is it filtered in the surface of? It's filtered to make it predictable, cognizable,

[81:30]

And it's filtered or edited in the service of self, to protect self. And I defined... or we can talk about the medium of self this is the function of consciousness we can call it that medium which is the best words I can find and that is memory time time frame, or we say sequential time, and story. So cell function through memory,

[82:39]

time and story. Self tends to organize memory and time frame in terms of your personal story. So, Although my handwriting might be hard to read, I think it's completely clear. Eric can explain. Can I ask a question? Of course. Can you say it in German and let him translate? I can't quite understand. The definition for exclusive world... It's exclusive in that it excludes like dreaming consciousness.

[84:04]

It excludes the consciousness of the dreamer, for example. Yes, that all other practical topics, all that has to be excluded, is the physical world. So everything which is exclusive. Excluded. Excluded is the exclusive. Yeah. The world of positivistic thinking. You know what positivistic thinking is? The exclusive world is the world of positivistic thinking. What about negativistic thinking? Is that a philosophical term? I don't know it. No. Yeah. That sounds right. It's a sort of technical thinking. It's only real what we can find is your logic and is your head. Yeah, it's sort of like that. And if you cannot find it is your head, you don't think about it because it maybe exists or it doesn't exist.

[85:08]

It's not worth thinking about it. It's just which is not the basic of our modern Western world. That's one I would say. Oh, we're all talking English here. Sorry. Okay, can you say it again in German? Yes, so positivism is a philosophical term. Positivism is not idealism. And positivism is to say, it has only happened in our understanding, in our understanding, with the wrong people. And everything else is not more. They say, there is no God, but it is useless to think about God. Okay. To the extent that I understand what you said, I would say that's a narrowing of the definition of consciousness. There's a lot of artists who are conscious who wouldn't agree.

[86:16]

Consciousness is a wide range, but some people... Yeah, I understand. But that would be quite a narrow definition of consciousness. But not only is dreaming excluded, mostly excluded, but the mind from which intuition arises is excluded. So it only appears as little spikes of intuition that break through into consciousness. Because in Buddhism we don't have this idea of intuition particularly.

[87:25]

Intuition is a form of another kind of mind that appears in consciousness the way something from a dream might appear in consciousness. And like there's a physical shape of a... tone when you whistle. There's a physical feeling to the mind from which intuition arises. And when you know that feeling, then there's a flow of what most people would call intuitions. Yeah, I love the territory we're in. And that we can talk about this. This is like a miracle. To me it's a miracle. You take it for granted. Okay, so I think it's time to take a break.

[88:36]

And we'll start with you afterwards and mind. Thank you very much. And let's all be positive. I mean, positivistic, but... Exclusive is not a verb. Exclusive. No, it's not. It's a situation. In the sense that it's excluding, excluding. Well, you go to an exclusive party. Yeah, but it's not in this sense. It's an exclusive party. Yeah, because exclusive always has excluding. It's exclusive because it's exclusive. It has excluded. Yeah. Which one is your daughter?

[89:46]

Guess. This one. This one. And this is her friend. And they're the same age. What a sweet smile. I'm going to fall in love. And they're planning, we're planning lunch at 1230 again?

[90:58]

Is that right? Is that what we're planning? 12.30? Okay. And are we planning to end earlier, like not six, but four or five? What do you want to do? I know you're hoping for four. Midnight. He says, anybody have to leave at a particular time or would you like to end earlier because you have to drive? You're riding a bicycle to Vienna. Maybe you better start tomorrow morning. Maybe we try voting. 4.30? 4.30? Well, let's start. Yesterday we ended at 6 or 6.30.

[92:05]

Anybody want 6.30? That too, okay. 5.30? 4.30? No, no, because it helps me to know. It feels funny if some people leave in the middle. Four thirty, we'll say. Four thirty or five, okay. All right. And I have to see if I can find some way to bring the strands of what we've talked about together. Without downloading everything I know in the last half hour. So, yeah, let's define mind. Why bother?

[93:24]

We are a mind, we are a mind. I don't think we have a mind so much as we are a mind. But I think it's useful for practice. To be clear about the potentialities of mind. Not so much of what is the territory of mind. Although we have to speak and read Buddhist texts, you want to have some sense of the territory because it's always being referred to. But more important, I think, is to... have a sense of the potentialities of mind.

[94:29]

Okay. So I think let's start with one thing we've already said. Minds have a physical component. As far as practice is concerned, there's no mind without a body. And because there's no mind without a body, mind can be bodily experienced. can the mind be experienced physically?

[95:12]

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