Let's go back to Sophia's arm. She's got this little arm that flaps around. And somehow she starts squirting intention into it. She struggles. She tries to get intention into it but just wiggles around on its own. But as she starts developing a consciousness command center she can get that arm more and more under control. Now she can actually get hold of something and doesn't quite know what's happening, but she can hold it. Okay. Now in a somewhat similar way, you put attention into your body Auf ähnliche Weise gebt ihr Aufmerksamkeit in euren Körper hinein und schafft dadurch einen Pfad für Gewahrsein.

[01:17]

Ihre Bemühung, Absicht in ihren Arm zu lassen, schafft einen Pfad für das Bewusstsein. Now what I'm trying to say is that through mindfulness practice we create pathways for awareness. I think again this third line of second line of the Rilke poem If you want to develop or perform a tree, consciousness that is outside ourselves defiles things. But if you want to instate a tree, you want to accomplish a tree, he says.

[02:48]

The tree's there. Why do we have to accomplish it? What does he mean? Let's leave the tree out of the picture for a while. If you want to accomplish a body, a Buddha body, a Buddha nature body, you bring attention to it. Now, what are the targets of that attention? Yeah, the targets are, first of all, I think first of all, your activity. Just what you're doing. Walking, etc.

[04:00]

And you, stomach moving, arms. You bring your attention to your body. To my hand resting on this stick. This hand resting there. My shoulders bringing some kind of relaxation down into my hands. You just get used to doing that all the time. Again, it's one of these alchemical practices. You just do it. It's a full-time job the rest of your life. Sometimes it works, sometimes it doesn't. After a while it's just natural. And then you bring your, next to the same time you bring attention to your breath. This is the most basic and powerful.

[05:22]

And extends over the whole territory of practice. But right now it's one of the aspects of the first foundation of mindfulness. Another is you bring your attention to the four postures. Walking, standing, reclining, sitting. And you clarify the mind in each of those postures. Every posture has a somewhat different mind that accompanies it.

[06:33]

We lie down to sleep because lying down is a different mind. Wir legen uns hin zum Schlafen, denn hinlegen ist ein bisschen eine andere Art Geist. If you laid down right now on the floor, it's a somewhat different mind than you have now. Wenn ihr euch jetzt hinlegen würdet auf den Boden, dann hättet ihr einen bisschen anderen Geist als ihr ihn jetzt habt. So you clarify your mind, establish the mind of each posture. Also ihr You clarifying or the mind clarifies itself? Both. You intend to do so and the interaction or the posture does so. And you bring attention to the parts of your body.

[07:38]

Now most of what I've spoken of so far you can do in ordinary activities. To bring mind into every part of your body and every organ. This can most effectively be done only in Zazen meditation. So you want to, you know, like I as a young person, want to know what is this body. And at best I was always outside it, observing it. Through the first foundation of mindfulness, you can begin to know your body through and through from inside.

[08:49]

You can direct attention to your body from inside as well as from outside. And Sashin kind of forces this on you. Partly by through the struggle to sit outside of likes and dislikes. It pulls away the structures of consciousness and many of the things that are closest to our heart. And suddenly we can be feel awareness through and through. Okay, that's an introduction and probably enough to the first

[10:14]

foundation of mindfulness. Tomorrow we'll go on to the second. But, you know, the accomplishment of the first takes many years. But once you seriously or thoroughly begin the practice of mindfulness of the body, the fruits of it begin to fill your life. From the beginning the fruits are there. Even though the practice of the mindfulness of the body is a practice for your lifetime.

[11:22]

Thank you very much. And Sophia, thank you for sleeping through the Dharma. Thank you for translating it. If you remember the faces inside of It is a great honor to be able to accompany you in your journey.

[12:35]

The ladies are boundless. I promise to rule them. It is a great honor to be able to accompany you in your journey. I'm sorry. Thank you for watching.

[13:38]

My name is Mark and I'm a Jesuit [...] Thank you very much. Thank you for transforming.

[15:01]

Yeah. And it feels very familiar to sit beside you again. But maybe I have to talk about Leopold now. That's her youngest child. Yeah. Well, I'm rather enjoying speaking again or after a long time speaking again about mindfulness from a traditional point of view. You know, I always think you're all adepts in mindfulness and no need to talk about Such basics.

[16:11]

But I realize, I'm reminded that there's so much in this teaching that we can't be only beginners or adepts in it. How is your ankle? Is it going to get better? Okay. It's hard to sit with a sprained ankle, though. I've done it before. It has to be the lower, if you can do it at all.

[17:17]

The Buddha said supposedly in the Satipatthana Sutra, which is the teaching where the four foundations of mindfulness are most fully, I think, introduced. At least most classically introduced. He says that if you practice this fully for seven years he practically guarantees arachip Or enlightenment. Or at least you'll be a non-returner. And he says, if you're really ardent, seven days is enough. Ardent, strong, courageous feeling.

[18:30]

Hence we have the length of a sashin. So you all have your chance now. This is great. But I don't want you to be a non-returner, because I'd like you to come back. Maybe we could be non-returners together, then it's all right. Mm-hmm. Now, in the four foundations of mindfulness, the mindfulness of the body is the first. And I think it's useful to see the four as a path. And the fourth of the four foundations is the mindfulness of the phenomenal world.

[19:40]

But this really means to see the phenomenal world as Dharma's. And the basis, the preparation for being able to see the world as dharmas is the first three foundations of mindfulness. So the foundation of the whole thing, the whole path, is mindfulness of the body. So I'm trying to work with several words. Yeah, as usual, awareness and consciousness. And attention and intention.

[20:49]

And decontextualized knowing. Context. Now I emphasize that I'm working with these words because you won't find exactly these words in any Sanskrit or Pali text. In the way I'm emphasizing them. As a way to turn this practice. Yeah, and I'm also pointing it out because I don't know if these words, the translation of these words in German, work. Yes, so you'll have to figure that one out. But these words, you can turn the practice with these words in English.

[22:01]

Okay, let's just go back to decontextualized seeing or knowing. And I tried to give you a very commonplace, maybe even annoying example. You're kind of out of it. Perhaps you're waking up from a nap. And you haven't got it together and you say, where is my piece of paper or the book that was beside me? Then you see it's hidden in a stripe of sunlight. And you see the sunlight with the same reality as you see the book. So you wake up a little more and you say, oh, it's just sunlight, and you get your book.

[23:19]

But when the Diamond Sutra says the Bodhisattva has no perception of a self, of a person, of a living being, or a lifespan. Just seems like kind of nuts. But if you see it as decontextualized knowing, Just a word I decided to use. Maybe you can get an insight into this teaching of the Diamond Sutra. Because certainly if I see Akash, who again sits here, so I can use him as an example, If I see Akash with no sense, no idea of a lifespan, I take him out of the context of his youth,

[24:32]

Yeah, what he's done and what he might do. So I've taken him out of context. So what is it there? I don't know. He doesn't know. I don't know. He's here because he doesn't know. He's trying to figure that one out or not figure it out. I'm here to not figure out. Okay, and no living being? Yeah, then he's the same as the floor and the windows and the garden. If I don't distinguish between living being and the Zabaton... I've really removed context and what kind of knowing is this? This is what the Diamond Sutra and myself too are asking you to investigate.

[25:50]

So this is also like the difference between what and who. I think if you have a residue of who in your practice of mindfulness of the body, it won't be very fruitful. You have to really limit yourself to what? You really have to limit yourself to the what. What am I? No, maybe not even that. What is this? What is this? That's a good little mantra. What is this? What is this? What is this?

[26:54]

A good little mantra. If I just ask what again, what is this? Without the idea of a lifespan or self or person, what kind of investigative knowing is this? Again, I can say various things along these lines. But you have to practice this, otherwise it doesn't make any sense as sort of philosophy or something. Okay, now in the Satipatthana Sutra it says, be mindful of the 32 parts of the body.

[28:17]

I don't remember what they are, eye, ear, organs and so forth. I think it's... To me, I've always just... Every time I've done it, I've found new parts. And I think it's useful to find your own parts. The parts that happen to come to your notice, happen to come to your attention. Now I want to bring here a distinction between attention and intention.

[29:24]

And that's a clear distinction in German. Now, attention is characteristic of awareness. Intention is characteristic of consciousness. Okay. So if you bring intention into your arm, so your arm does something, so grasp something. If you bring attention into your arm, you just have attention in your arm. Intention is a kind of messenger. It's going somewhere. But attention is a messenger that decides to lay down on the job.

[30:28]

Attention gets out in the arm and says, oh, this is nice being in the arm. We don't have to go anywhere. Mm-hmm. I think when you're, say that you're unhappy or depressed or confused or something. Yeah, and you can just say that you then rest your attention on a tree. And there's no intention there. If you can rest attention there without intention, you take away the constructions of consciousness.

[31:46]

You take away the intentions that are carrying you toward feeling lousy or something's wrong or something. Now, many of us can't simply get out of our thinking. It doesn't seem even, it's not imaginable. But if you practice mindfulness, if you keep over seven years or seven days, I think for most of us it might be more like seven years. But you should practice like it's seven days. You have no idea of seven days or seven years. No idea of a lifespan. Mm-hmm. the more you have established the body in attention, in attentiveness.

[33:11]

So words aren't quite right in English, probably no better in German, I suppose. In any case, once your body, let's keep it simple, is established in mindfulness, you can simply look at something with attentiveness, with no structures of consciousness present. They're somewhere, but they just aren't present. So we could say that consciousness has intention in the foreground. And awareness has attention in the foreground.

[34:24]

And intention might have been the lever, the button that got you started, the push. But it's left behind. And there's just attention. Okay, so let's just imagine a process of bringing attention to the parts of the body. Yeah, so usually it's assumed in the Satipatthana Sutra that this whole process of the four foundations of mindfulness is initiated and developed in upright sitting. And then continued in your activity.

[35:26]

And that this mindfulness of the parts of the body is especially developed in upright sitting. Okay, so say that you, let's take the hands there. You're mindful of your hands. The hands. Now, language shouldn't have pronouns. Like in Japanese, you just say the hands or stomach. You don't say my stomach. In Japanese you don't say my stomach, you just say stomach. So they might not have as much problem with who and what as we do. The stomach and the hands are already what's. You're not constantly referring to them as my hands.

[36:32]

So the hands are in some kind of mudra. So you can bring mindful attention. Why not start with each joint of the finger? So you start with the first part of your little finger. Second part of the little finger. The third part, et cetera. Yeah, no, that seems pretty dumb to do. What's the first thing you do when a baby's born? Are there ten fingers and ten toes? It's suddenly very important.

[37:35]

Are they all there? Once they're there, you forget about them. Once they're there, you forget about them. But not if you practice the four foundations of mindfulness. Ah, ten fingers. So you look at it. Already we're up to, let's see, five, ten, times three, thirty-two. We're already up. We're getting close to thirty-two. just in the hands so you go through each finger really like that first one hand and then the other and the thumb if you look for the third part it's stuck to the hand and then the knuckles And each knuckle, but the knuckles, at least to me, always feel like a unit, while the fingers feel separate.

[38:47]

And then to the palm of the hand. And at least when I do this with my hand, I feel I can identify three main parts in the palm. first of all the back of the hand and then each of the bones in the hand and then in the palm I noticed three parts below the fingers continuing from the thumb And the middle of the palm. And the middle of the palm, for me at least, always becomes quite big. It's some kind of large field. It's more than just a simple what.

[39:49]

So I don't ask who, but now what is quite an unusual what. Yeah, my knuckles are just, you know, there's something going on there. But at first they just seem like stuff. But the center of my palms, it's like some kind of heat or light is coming out of them. No, I mention that because I'm widening the definition of what? I think if you say whose hands it's... The hands are lost in a who stuck up somewhere in your body.

[41:00]

Sorry. The hands are lost in a who just located somewhere in your chest or head or something. I think if you say who, then the hands are just lost somewhere... But if you forget about whose hand, take the who out of hands, the what-ness of the hands gets quite large. Now, if I go, you know, I usually work up my arms. Into the shoulders. And then I use the shoulders as a way to go into the organs. And the lungs are fairly easy to identify. And I think it's useful to start with the right lung first. Because you can feel it breathing.

[42:09]

If you pay attention, you can start feeling it from the bottom to the top and sideways and so forth. And you can feel it's the inside of the lungs. And the extent of the inside. And the movement of the inside. And once you've spent a little time, several minutes maybe, on the right lung, you can move to the left lung. Now the left lung, you can begin to identify it because it's so much like, of course, the right lung. But there's something different because right in the middle of it is the heart. And once you've identified the two lungs you can really feel the heart area.

[43:15]

You can even start with the feeling from the heart and reach into the whole circulatory system. And you can lift up the whole circulatory system as you lift up your body in upright sitting. And with a little intention, that's a little push, You can move attention into your circulatory system. Feel like you're opening it up. Back down into the hands again and through the fingers. And into the legs and stomach and so forth.

[44:16]

And then you can use the circulatory system as a way to explore the organ of the stomach. Now this is a traditional kind of practice. It's assumed in traditional Buddhist practice that every monk, monkette, adept layperson, accomplishes a thorough knowing of the body internally and externally as part of the path. And once you've done it, let's say for seven days, you come back to it every once or twice a year. And you can intentionally come back to it once or twice a year.

[45:36]

Because once you've done it, it's always sort of present. But you come back to it like a familiar old, intentionally come back to it like a familiar house. And every time you come back to it, you find you refurbish it. It means to renovate or fix up. Yeah. It's like the same familiar house, but yet you somehow find new rooms and aspects you didn't know. Now all of these this exploration of attentive mindfulness can be joined to breathing and can be joined to clear comprehension. So you can feel, you breathe into the heart area.

[47:02]

Or you breathe with each joint of the finger. And you practice joining attentive awareness to breath and the body part. And you can also practice with a sense of clear comprehension. So I don't know if it's clear. You have a feeling of or clearly aware. I don't know what word to use. And then you bring this clear comprehension to all of your activity. Yeah, clear comprehension while you're eating.

[48:04]

Clear comprehension while you're dressing. Walking and so forth. Mm-hmm. So as you develop mindfulness of the body you begin to refine your knowing. For some reason it's a bit like you take dirty water and dump it on the ground and unless you do it on a big industrial scale, it comes up somewhere else as a clear spring. So somehow if you keep bringing attention, even defiled attention, anxious attention, you bring it to the body and it begins to appear through the body as purified attention or clarified attention.

[49:33]

So now you bring a kind of clarified attention to the mindfulness of the body. And you can feel the difference of leaving intention out and just bringing attention in. Sukhiroshi, again, I like his question. When you see a tree, mostly you see a tree. But sometimes when you see a tree, you see a poem. What's the difference? I think when you have awareness or decontextualized knowing, Ich denke, wenn ihr im Gewahrsein seid, in diesem Losgelöst, Wissen, das losgelöst ist vom Kontext. Or just clarified attention.

[50:38]

Oder in der geklärten Aufmerksamkeit. You're more likely to see a poem. Dann ist es wahrscheinlicher, dass ihr ein Gedicht seht. Okay, I forgot my watch. What time is it? Ich habe meine Uhr vergessen. Wie spät ist es? As usual, it's getting late. Wie gewöhnlich wird es spät. Mm-hmm. And you also drop the body sheaths, the thought sheaths of the body. I pointed this out before just by saying if you do this with your hands, And you ask someone which finger, it's hard to do. Which finger? Well, it's because you know your body from outside. You have a thought image of the body, so you have to sort of... Now it's mixed up, your thought image.

[51:52]

Or if you do this. But if you try it with your right hand, unless you're right-handed, it's a little harder because there's intention in the finger. And there's less intention in that. So you can feel intention in the body. And eventually you can get so they're all very loose. And you've taken attention is there, but not intention. And the difference between right-handed and left-handed is being, if you're left-handed, your left hand is full of intention. The pathways for intention are clearer in the left hand if you're left-handed.

[52:56]

So this practice of mindfulness of the body is something real. So the more you are fully aware, thoroughly aware of the body, internally and externally this thought sheath of the body tends to drop off and the intention and structures of consciousness in the shoulders and back tend to drop off and we begin to feel soft and flexible all over Okay, so there are such fruits of practice of mindfulness of the body mindfulness of the four elements of the body and the parts of the body and the activities of the body and especially the breathing of the body

[54:11]

Yeah, and I'm sorry, I promised you the second foundation of mindfulness today, but... Yeah, I think maybe we could end a little early. So I can start the second foundation of mindfulness tomorrow. Thank you very much. Because we will all be safe, safe in our land, amen.

[55:30]

All the world will know the same, amen. But the world will know the same, amen. I feel that the path is endless. I believe in saving them. I believe that this path is very difficult. I believe in protecting my family. I believe that everyone is limitless and I believe in saving them. I believe that this path is very difficult. I believe in protecting my family. Satsang with Mooji

[57:17]

I don't know what to say. I don't know. Better? Okay. Someone who's done a lot of Sashins reminded me or pointed out to me that Sashins are pretty difficult.

[59:01]

Although some people seem to sit through them pretty easily. And if you do discover the mind of Zazen, it's not so difficult. But it's still difficult. I don't know how to make it easier and still have it as a sheen, though. Every period of the day we need a certain number of periods and I felt it through pretty carefully. To make it doable to make each period doable for new people and for old hands or old legs alike.

[60:19]

Do you have the expression old hands? Old hands and somebody's hands. Old hands means somebody who's been doing things a long time. We maybe say old bones. Oh, yeah. Old rabbit. An old rabbit, yeah, for old rabbits. And new bunnies alike. Some periods we're a bunny and some periods we're an old hare. Marie-Louise thinks she looks like a prairie dog. The main thing is to stay, follow the schedule and stay on your cushion.

[61:22]

And it's okay to sit in a chair if necessary. My first sesshins I sat some periods with my legs up. In fact, before I did sesshins I sat periods with my legs up. Just normal sitting. Yeah. I told you. I think Sukhiroshi came by and whispered in my ear at once, why don't you stay home?

[62:24]

It's just too hard for you. Yeah, and also someone brought up the different ways we can understand intention. Okay, now, I suppose I should use intent instead of intention. Intent in English is a little different meaning than intention. You see, that's the problem, that's why I don't... My intent is to go to Harishri today.

[63:29]

That means I am... Wait, I can translate now. My intention is to go to Harishri is much looser, sometime today. And when I say my intention to go to Harishri, then it's not something very precise. It can be at some point in the day or it's not so strict. Yeah, so. Projection. Projection. Okay, thank you. Yeah, so you can have intent in your arm is much maybe stronger way of saying than intention in your arm. But I mean both, actually. So then we have maybe something we could call basic intention. You know, if we created an Abhidharma in English, of practicable words.

[64:46]

What I mean by that is not just philosophical descriptive terms, but words you can feel into. So, We'd have to make some distinction between fundamental intention and active intention or something. Since I haven't talked about Sophia for a while, maybe I can say that A baby, I would say, has a basic intention to stay alive. You can lose it. This little cow across the street. The second one, the little one, was born without anyone noticing it was born.

[66:04]

And the mother paid no attention to it. So for the first 24 hours or so, it couldn't nurse. And our neighbors said if it doesn't nurse in the first two or three hours, it loses the ability to nurse, the instinct. Yeah, so first night or so they had to nurse it with a bottle. But since it needs six liters of feeding, this was quite a big job. They talked the mother into doing the job after the next day.

[67:07]

Really, she was saying, you bad mother to it. Get over here. Anyway. But there's some basic fundamental intention to stay alive. Aber es gibt so eine grundlegende Bedürfnis oder Intention, das am Leben zu bleiben. I think maybe very early on we make that a vow. Und ich glaube, dass wir das sehr früh schon zu einem Art Gelöbnis machen. When we take the precepts, we're making it a vow. Und wenn wir die Gelöbnisse ablegen, dann machen wir das auch zu einem Versprechen. We're vowing to be alive the way we think a person should be alive. So there's some instinctual intention to stay alive.

[68:13]

And I think if the baby is well taken care of... Yeah. They form a sort of conscious intention to stay alive. A confidence to stay alive. Others are all somewhat different intentions. Das sind alles unterschiedliche Absichten. Maybe a vow, maybe the word resolve would be good. You make a resolution or resolve to stay alive.

[69:16]

Okay, also ein Gelöbnis oder das, was man sich zu Neujahr macht, macht man sich an. Yeah. So... Okay, so I think that's enough said about that. Now we're talking about... Yesterday is more... Intentional intention, conscious intention, active intention. Not vow-like, vow-like attention. Now someone else brought up, what do I mean by field of awareness, field of concentration? Well, next door, I mean across the street where our Scottish cows are, sometimes you can call that a field of grass.

[70:37]

Sometimes a field of water. Sometimes a field of mud. It's still a field. So if I say concentration, awareness, these are ways in which we experience something. So the person said, what does this have to do with emptiness or something like that? Okay. Well, you can have a direct experience of emptiness when all constructions drop away. But it's still an experience. It has some kind of, I mean, obviously there's some content to it or you couldn't experience it.

[72:03]

So we're talking about not philosophy, we're talking about being. Emptiness is not a philosophical term. So if it's experienceable, what's the content of that experience? The content can be everything dropping away. The content can be a feeling of no constructions arising. So, you know, we can talk about that a lot, but you have to still something that is experienceable. Now, it's also directional. You have a direction toward more construction or a direction toward less construction?

[73:07]

Okay, when your concentration is toward less construction, it's an experience we could say rooted in emptiness. or that acknowledges emptiness. And the same is true of awareness, field of awareness or something. Okay. Now, if I look at the cows out there, they're Like thoughts. Or emotions. When I feel the cows in their field. And I can feel the grass of the field turning into cows.

[74:26]

And the cows shitting and turning back into field. In that sense of seeing this interdependence of the field and the cows, we could say this is some kind of recognition of the fundamental field or even emptiness. There's no reason in Zen practice or Yogacara practice or, yeah, like that, to ever speak about these things as an idea. You're not, then you're in some kind of mental state.

[75:28]

It's not, it is a practice. You've got to speak about it as experienceable. Or as an idea which is in the direction, a directionality you can experience. If you had an absolute contentless emptiness, then that forms an experienceable direction toward that. Does that make sense? Does it come out of the emptiness or goes into it? If in Zen we speak about some absolute pure state, there's no such thing. But you can use such an idea to show a directionality and experience.

[76:28]

Okay. The five skandhas are a direction toward the formations of consciousness and direction toward the deconstruction of awareness. And an entry to these experiences is whenever you start having a sense of a field rather than the objects. Or the object as an expression of the field. When I see you rising in my field of mind, there's an inherent understanding or experience of emptiness.

[77:46]

Because, anyway, so that's enough. So you can have a field of concentration, a field of awareness. These are slightly different ways of speaking about the experience of a field. Okay. So now the second foundation of mindfulness. The core of this foundation is likes and dislikes. Is pleasurable feelings and unpleasurable feelings.

[78:53]

And neither. Or neutral. Okay, neither is probably a better translation than neutral. Okay. So this is, this skanda, this foundation is when we start seeing mind and seeing through mind. Okay, now it's a path. Okay, now, so it's based on this establishment of the first foundation of mindfulness.

[79:58]

And it's the second step in perceiving the world as dharmas. Okay. So you have at this point for two or three days now, established the mindfulness of the body. You've poured mind and awareness into the body. And now you have a sense of almost visceral continuity. From moment to moment, you simply feel your physical presence.

[81:03]

You're walking down a hall, you feel the what-ness of you going down the hall. You're in a group of people. You feel this visceral continuity of yourself in the group of people. And you feel the presence of other person's visceral continuity. And you don't lose your sense of visceral presence, of centeredness.

[82:07]

Other people can come up and shout at you or do anything you want. It's like they're shouting at a stone. I mean, it's nice to react. But your basic stability is not affected. Somebody jumps out of the, the tiger jumps out of the bushes at you. I mean, you might be startled, but still immediately settle back down into your body. Also, der Tiger mag euch vielleicht aus dem Busch her anspringen und ihr seid vielleicht in dem ersten Moment verdattert, aber ihr verliert nicht diese Stabilität. You're unlikely to lose your temper.

[83:10]

Aber ihr seid, es ist recht unwahrscheinlich, oder ihr tendiert nicht danach, euren Fassum zu verlieren. Or you're going to lose it. To where you're going to live? You just, you feel, oh, something's happening. You don't feel hurt. So this is like The beginning months are seven days or seven years of practice. That you really practice the first foundation of mindfulness. You can't be assailed or destabilized. Assailed? Assailed means to attack. Yeah, you may feel part of your cheek fall off. Or your leg may be over there across the room.

[84:15]

If you grab it, put it back on. Like that great... Austrian Arnold Schwarzenegger. Who just morphs it all back together. You know, but it is something like that. So if you lose it, you can know that you really haven't practiced the first foundation of mindfulness. Because there's such a strong there-ness to your here-ness, to your experience. And your pace is in the pace of the body. Not in a mental pace.

[85:35]

If someone says something and you go this way and then you explain it to yourself that way and you justify it this way. If that happens, one year or ten years of practice have not meant much. Yeah, but you're lay people, you're not monastics. Yeah, but even if you're monastics, it's not much better. Mm-hmm. But it is possible to really create a kind of visceral here-ness. Where mind and body don't feel even inside and outside. I mean, I suppose what happens mentally and the reactions are something like, oh, this is happening.

[86:56]

Yeah, the kind of mental attitude that goes with it. is not, you know, reaction, reaction, reaction. But what's happening, and it's kind of slow because you're in the rhythm of the body. And what should I do now? What would be a good response here? So if you're in a group of people, you don't leak through mental constructions into the group. And they don't invade your mood.

[88:06]

The door, all the doors to your moods are mental constructions. And if all your doors are flapping open with everybody else's, then they bang each other, etc. I don't know what I'm talking about. I'm trying to make something clear. So a sign of the first foundation of the accomplishment of the first foundation of mindfulness Ein Zeichen der Vervollkommnung der Praxis der ersten Grundlage von Achtsamkeit ist eine fühlbare Kontinuität, eine Zentriertheit und ein unablässiger Fluss von Gewahrsein.

[89:19]

Doesn't mean you're aware of every little thing, but there's a constant sense of presence and awareness. It's not a sense of consciousness. When you're a Doan, for instance, and when you're a new Doan, You're thinking, well, next comes such and such. So you wait to see the sign for when you do such and such. dann wartet ihr das Zeichen ab, für wann das und das sein soll. So that's a conscious awareness, conscious alertness. Das ist ein bewusstes Aufmerksamkeit oder Wachsein. When you're more experienced as a Doan, wenn ihr dann mehr als Doan Erfahrung habt, you wait till the situation tells you what to do, you're not thinking at all.

[90:41]

You still may make mistakes, but you make different kind of mistakes than if you're doing it consciously. But we do have to start out with consciously trying to work it out. Okay. So remember I said yesterday that when you're sitting you may the what-ness of the hands I have a watch on today. I remembered it. The watch is stuff.

[91:45]

My hand, the hand is stuff. But the watch is, you know, Not alive stuff. So this is stuff plus something. What is it plus? Okay, so as I said, there's a different feeling, I think in most people, in the palm of the hand. It's different from the feeling in, say, the middle of the fingers. Yeah, though you can spread this feeling in the palm of the hand to the fingers.

[92:50]

As I've often said, if you put your hands together, you can often feel a kind of spongy stuff between your hands. Once you get a feeling of that, you can make it bigger. So what are you feeling? Are there several kinds of space in this space? Spaces that physics can't identify? Perhaps you can identify or feel? Okay, so let's say that the watch is stuff. The mindful body is stuff plus.

[94:02]

Okay, so at the middle of the hand, there's more plus than some other part of the body. Well, there's a different plus. Yeah, I'm probably sounding crazy here, but please let me continue. Now in the heart area, there's another kind of plus. All cultures recognize that we feel things here, notice things here, not just with our ordinary senses. As well. And different. Okay. And if you do begin to notice this stuff plus...

[94:59]

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