Frank told me that some of you thought the time for the discussion was too short. Well, but now we can start again. Who will continue the discussion? I can go back to my room. Yes. Thank you, Taro. It helps me to imagine how long my life span is. If it is only one week or one day, how would I live?

[01:03]

With what quality would I live? It changes something for me. about this question of impermanence and momentariness. The image that helps me is to make clear to myself that I don't know how long my lifespan will be and to realize that it may end soon and to become aware of that. Be careful when you ride that motorcycle, please. And to be aware of that changes something in the quality of how I live the moment. Exactly, also the motorbike is such a thing where I am very much in the moment, because I really don't know if I will survive such a ride or not.

[02:06]

It's just open. There is a different presence and a different feeling of love, a different intensity of immorality. And riding that motorcycle exactly is one of these experiences where I'm very aware of that because I actually don't know whether I'm going to survive one of these trips or not. And I'm very, very present then, just in the moment. and the moment feels much more intense. But what I ask myself today, when I ask myself this question, I ask myself, what would I do differently? Would I live differently or do something else? Let's say I only have a week to live or just this day. And the answer is always, no, I wouldn't do anything else, but I would more content for the moment and for this change.

[03:08]

Then it's suddenly quite easy to stop and just be in what it is or just breathe with someone totally. So when I then ask myself the question, what would I do differently if I actually only had one more week to live, then I guess it wouldn't be all that much, except that I would want to pause more for the moment and would want to be more aware within each particular moment. And it's just very easy to hold on to it, just by what it is, And it then is also much easier to pause within the moment because the moment feels much more alive and there's a feeling of there's nowhere else to go.

[04:13]

Thank you. And when I then ask myself the question, what is this like with others? people, then it does feel like all I want to do is I just want to share this mutual breath space with other people because that's the most fulfilling experience I can have with others. Okay, thanks. In our group impermanence was also a topic. Actually, what he's using now is transitoriness.

[05:14]

Transitoriness also as a motive for practice. What I remembered is that this would be my father's birthday today. He died two and a half years ago. And for me, this experience of transitoriness was very intense. And surprisingly easy, too. I was sometimes surprised how well I could deal with this. I didn't try to explain this. I just realized that I also feel at ease with my dying father. And maybe that was even the most intense time I shared with him ever since childhood.

[06:27]

So in that sense, transitoriness also became, through this experience, something for me. Something that doesn't disturb, that is just there, that belongs to things. Yes. The topic of impermanence also was in our group very quickly the main topic. and for me this was interesting because I have the feeling that at some point I had the feeling that up to now my life has been lived in its main traits or in its main aspects, and everything that comes from now on is just something like a surplus or some kind of present.

[08:00]

The thing is it made the living and also the possibility for living in the moment easier, a lot easier, And at the same moment, there came a lot of remembrance of my childhood, which really seems like I remembered all those things where I had this feeling. So it really was a... It was suddenly a connection between this present moment and very, very many memories of this childhood experience. So all of a sudden there was a connection between living in the moment now and this way of living in the moment that I experienced as a child. Through this for me it also became much easier to notice the momentariness.

[09:10]

In our group it was also a topic that we discussed. Is it easier for us to notice impermanence or is it easier for us to notice momentariness? What do we feel closer to? For me, momentariness seems to be easier. I have many instruments to cover the other when I'm really in action. Yes, and for me it seems that momentariness is much easier to experience. I have various tools to cover impermanence. Okay, good, thanks. Yes? in the topic and also in the discussion, is that we must be reminded of the past. Because I believe that the essential suffering in our society and for every individual grows from the past.

[10:33]

At least that's what I feel. I was surprised already when Otmar asked the question that we even need to be reminded of the whole topic of transitoriness because it seems to me that the most essential suffering in our life comes from impermanence. That's true for me, but I also observe that in my daily life. But apparently for most people there are many possibilities to suppress these things too. But to see it is actually quite simple in daily life.

[11:37]

But what's not so easy to see in daily life is momentariness. Although I feel very clearly that the remedy to escape from the suffering of impermanence is to perceive momentariness. By enacting this, which means that we do and practice by... How did you say we do it in practice? In our practice, we try to go into the moment.

[12:56]

That would be the key to it. I have already translated that. To come out of the concepts and to go into the moment. as we do in practice, by stepping out of concepts and entering into the actual experience of the moment. And then this also brings a lot of bliss. Thank you. Evelyn? First of all, we looked at the impression that instability could rather be a concept. Can we really perceive it? Can we really experience it? But we can really experience the momentousness, we can really experience it.

[13:58]

We also looked at this, and our impression was that impermanence seems to be more a concept, and we wondered whether one can actually experience impermanence, whereas momentariness, that seems to be something that we can actually experience. But now I'm stuck with a term that I didn't know in English, the concept of transience. Transitoriness, yes. Transitoriness. And now it just came up for me when the term transitoriness was used more often. That somehow tastes differently for me. Impermanence seems to be a kind of concept for me, but transitoriness tastes differently.

[15:02]

What are the two words, impermanence and transitory, in German? impermanence is unbeständigkeit and it's the exact same thing and transitoriness is vergänglichkeit it has the root of vergangenheit which is also past It's gone. It's gone. Gone, gone. Pardon me. Transitoriness, transience. Transience. Isn't transience the word we're using? Yeah. transitory, and we just put it, I put a ness on it.

[16:08]

Oh, you were using it. Yeah. It's okay. Yeah, um... something negative, because something is lost. In the non-existence it is also included, at least it does not exclude that something new can also arise, because only in the non-existence can something new be. There I think of the past, something that was is gone, The difference that I would make between impermanent in German now and transience is that transience always carries a negative connotation somehow because what is transient in German now is just gone. Whereas if you say it's impermanent, it also implies that it always can be reborn or that something can be reborn anew.

[17:17]

It always also implies that there's a new beginning in it. Yeah, the change, the impermanence carries more a feeling of change than transience. I am afraid of the past, especially individual death. But in indifference I always see something positive, especially when I perceive children, but also adults who are still able to do that, who are amazed. For me, astonishment is the positive feeling of independence, when I can be astonished. And I am happy when I still experience that with myself, also with older men, so to speak. With children, it's just there all the time. But when it's with older people, I just find it much nicer when it's there. And that gives me such a spark of joy in the independence, the feeling of astonishment. As for transience, I individually, my fear, of course, is also to die.

[18:19]

But the positive connotation of impermanence shows for me most clearly in when children usually do that, who are astonished. It's this feeling of being astonished. And when I have that feeling, I always am very deeply happy about having this experience of just, oh, moment. Okay, one sec. So we have words, momentary, transitory, impermanent, and there's others. And we have, as you know, one of the fundamental recognitions, questions, is that anything exists at all.

[19:20]

So we have this, all we can say is this wonder, this miracle that anything exists at all. And that keeps disappearing. So, but we are it. We are living it. We are it. We are inseparable from it. And yet it seems to make a difference if we can experience it. It seems to make a difference if we sort of know about it. Okay. So I don't think these words impermanence, transitory, momentary, so forth, describe much of anything.

[20:33]

There are words that our languages, English and German, and most of the languages of the world, I presume, have found to kind of point to this mystery of everything disappears. Now, just because these words are inadequate descriptions of impermanence, or whatever we call it, Nur weil diese Worte eigentlich ungenügende oder unpassende Beschreibungen für die Unbeständigkeit sind.

[21:37]

At the same time they represent lenses through which we can focus our attention. So we can decide on two or three of them and try to use them as lenses to get a feel for this transience. That's why we can choose two or three of them, so to speak, and use them to use them as lenses to get a feeling for this transience. Someone over here, Hans, was it you that had your hand up? Okay. With these questions today, I am... With these questions today I was reminded of something I thought about yesterday.

[22:48]

And this for me has to do with very different modes of being and very different ways of being in the world. and it is not so that the exclusive species are in the world, but rather on a scale And it's not that these are exclusive modes that exclude one another, but it's more like they are on a scale and they complement one another. A spectrum. Yes, yes, yes.

[23:58]

That's to make something clear. And on the one hand, I know a kind of being where I am more from the head in the world, where I am more in the world of thinking. And that can go so far in the extreme world that my perspectives are narrowed down to a tunnel view and I actually no longer perceive anything. On the one hand, one way of being in the world that I know is being in the world more through my head and more through thinking. And that manifests in a kind of narrow view. It's almost as though I was looking through a tunnel. And what's most essential about this is the relational aspect. And when I'm in that feeling, then I do notice that I'm separated from the world, but I also notice that I'm separated within myself.

[25:31]

It's almost as though I was trying to organize everything into little compartments and blocks within myself. And then there is a And on the other hand, there's a way of experiencing that I would refer more as a bodily feeling. And a mostly bodily being in the world. And sometimes at home in the evening, I don't turn on the lights. I might turn on a couple of candles in my apartment. And sometimes when I'm at home at night, then I won't switch on the lights, but just put on some candles. And that just helps me not to see and not to come into such a thinking room.

[26:36]

and that simply helps me not to see and not to enter into a thinking space. And I feel myself in this semi-darkness and I move almost as if I am moving through a liquid, a fluid space with diffuse contours. And when I'm in this semi-dark space I almost feel as though I was moving through some kind of liquid and it's diffuse and and it doesn't have any contours. It has contours, but not really very clear. It is more like something blurred. Or it does have contours, but not clear. Yes, I understand. And I experience that it has something very exciting and something very happy.

[27:39]

And we also talked in our group about And this for me has something that's very relaxing and almost blissful. and connected I feel connected very much connected and not separated and that's even and that's no no real difference between outside and inside and even inside it's somehow yes it's really a very nice feeling what do your neighbors think what do your neighbors think when they look in the window and you're walking around in the dark laughing And it's also a feeling of, as if I'm, and that's a relaxing and, it's a feeling as if I swim in a big stream of something that's bigger than I, and it's losing shape or so, it's not frightening anymore, it's more being part of something, and that's really, wow, it's...

[29:05]

Thank you. Yes. Suzanne? I just want to come back to the idea that was already discussed by Roshi in a different way. I would like to come back to this idea that you already spoke about and the thought I had is that the weather, for example, is in German we have this as a common saying, the weather is, we say, it changes, it's impermanent, we actually say, we use that word, it's impermanent, but it's not transient. Mm-hmm. And I To me it seems that impermanence we first of all have to notice because usually we don't want to notice it.

[30:35]

We don't even want to notice the impermanent weather. And then it is a hint that independence, that is, to take independence as something that really But then it's also about noticing impermanence as something that actually exists, that is true, and something that I also have to accept. Okay. And what I would like to say about the moment, the moment is also just something where I hold something for a moment before it slips away into impermanence again.

[31:36]

So this is also a construct, a metaphor or a way of using language for something that we can perceive. Okay. David, did you want to say something? No. You just commented on the word transience. All right. Yeah, it was unnecessary. I was wondering if it was being used, if there were two different words or something. That's fine. I understand now. He already knows more German than I do. Isabella? Ja. Ich bin auch zur Praxis gekommen, durch das Elternwerden. Als jünger Mensch habe ich mir keine Gedanken gemacht über Vergänglichkeit. And when they put the first pain in the joints, I noticed something was happening to me. I came to practice through aging.

[33:06]

Really? Boy, you look younger than me, I'll tell you. It's different. And when I was younger, I was not concerned with impermanence or with transience at all. But when the first pains in my joints started, I realized what was about to happen. I got panicked by my own reaction. I couldn't handle it, to get old and to die. I have such an ideal. There is a story of a monk who was thrown into a chair. Delicious. I said that I was really, I had horrible feelings about the confrontation with age and suffering and death with myself from my own reaction to handle it.

[34:18]

I thought I can't handle it. So I have this idea of the monk who was dying while sitting, you know, straight up. And I saw this distance, so I said, I have to start now. And it's still that I'm really horrified. I still find it terrible to know that I'm dying, that you're dying, that my children are dying. Nothing, nothing. I think that's... And on the other hand, But on the other hand, life is also filled with such beautiful moments that I just don't want to give those moments away.

[35:26]

I want to cling to these moments. I don't want to be in darkness or whatever. So I functionalize the practice in such a way that in sitting I have the feeling that I am extending the space. Sometimes there are moments of eternity when I trickle out a little bit of life So I try to make use of practice in this way that I try to trick life so that when I sit it seems like I live longer in these moments because they expand. They expand.

[36:33]

That's a secret we don't tell people. Yeah, but I don't feel at ease with this. But it helps. So you noticed that age and pain in your legs and so forth, in your joints, and you decided to do something about it. And you decided to sit a sashim. You had to say it. It gets worse before it gets better, maybe.

[37:36]

But if I live the moment intensely, then I also live the pain intensely. That's another secret. One other thing that came up in our group was that there's a different feel to whether you focus on extinction or whether you focus on arising. Okay. Uli? I also want to say something about transience and momentariness and to the place where these two terms can meet within myself. When I began to deal with dying then I practiced with one sentence and the sentence was that death is real

[38:59]

It comes without warning and this body will be a corpse. and daily life that led to encounters with dying people and that I in a very practical way dealt with death. And this last part of the phrase, this body will be a corpse, somehow was in a physical way not accessible for me. This body. And two years ago you gave us the instruction that what we could do when breathing in is to say apparently or seemingly permanent and with breathing out to say

[40:43]

actually or really transient. And with this seemingly permanent, what I did was a kind of inventory to ask myself what is sitting here. Thank you. And because this changes rather quickly, I entered into this space with different phases of life. And that suddenly became quite physical, that in very, very young years, when I was two or three, And that became very physical for me, that all of a sudden I could see myself at a very young age, maybe two or three years old.

[42:04]

And I called this momentariness, where I could... My body remembered what it was like to be this two or three year old body or to be a teenager or to be a young woman. And I call this momentariness. in a physical experience, in a form of memory, as a form of memory. And that led me to this phrase that I was practicing with, death is real or dying is real. And I remember when we were asked to talk about this momentousness, where I suddenly had to discover that it is almost more available to me in memory than sometimes in my daily being.

[43:27]

And when we spoke about impermanence just now, I realized that this seems to be almost more accessible to me in my memory than in my daily activity. Was Einsicht oder begreifen, begreifen ist das bessere Wort, das Wissen oder begreifen? Not always, but as far as comprehension is concerned. Okay. Something like that. Thanks. Nia? Oh, you have your hands up. The translator. I am. I am that. Okay. Speak. Um. The problem of suffering I sense when I think of impermanence.

[44:29]

I think it's so difficult because you really open up. If you really open up. And really let the world in. Or let other people in to you. And if you experience the intensity and closeness and completeness of this contact And this is so hard because it's so impermanent It's so difficult for me to bring it all together. On the one hand, to let go of my life completely. On the other hand, to let go of my life completely.

[45:59]

And let myself be touched by other people. And at the same time to accept that this will be gone. And plus I can also let other people into myself. Only. Only. What will happen? When I make it clear to me or when I'm aware that this will be gone eventually.

[47:01]

So beauty and death are dependent on each other and need each other. And those together make so much suffering. Yeah. We'd like to only let permanent things in. But that doesn't work. We started with examples of impermanence in daily life and started with funerals in the rain like in the movies. Rather being with the body or with the corpse for a few days as an example.

[48:25]

But at the same time, also being with kids, with children, because they change so much and they are so alive. Well, that was a good example. Living together in mixed age groups is helpful. And it was also clear to us that impermanence as a concept, as an idea, is not so strong and has no change, but as a physical, as a physical, physical feeling, so to speak, actually has an effect at all.

[49:36]

That impermanence as an idea, as a concept, was felt by us as rather weak. And transformative quality is only when you have it as a physical feeling, as a bodily-physical feeling. And then we had several other examples of transience, of impermanence, the moon getting up, and old songs, and so on, and suffering. Thank you Yes? One other aspect that we spoke about in our group, referring to death and transience,

[50:43]

And in recent times I was quite confused with the topic. Recently, for myself, I've been very concerned with this topic of transience and becoming aware that there's less and less time. And strangely enough, or funnily enough, it happened every day when I went to bed. Months, every day when I went to bed, this how often, and less and less, and another day. And it was just very depressing. And somehow for months, every night when I went to bed, this came up that I asked myself the question, oh, how often is this still going to happen?

[52:11]

And each day, one day less. You could also say one day more. You could also say, one more day. One more day. Yes. And then there came a moment, and in that moment it was completely clear that I was living now. So it was incredibly overwhelming, actually. All of a sudden I have life now totally But then there was a moment when I became very clear that I live now and some almost overwhelming in a good way overwhelming sense I had this very intense experience of just living now.

[53:16]

And that was a very liberating experience and ever since then this is completely gone and it was this experience of death is death and living is living. so to say, dies because as long as you live, you live. And Myokhyam Roshi also said this thing in our group actually, you don't ever die because as long as you live, you live. True. But it is just like that. It is just like that. It is suffering but also living. A death? There's only death for others. You will never experience death.

[54:27]

You'll be alive as long as you're alive. Right, Miyuki Roshi? Yeah. Okay. Okay. Okay. Did I interrupt you? Did you want to say anything else? No. Okay. Yeah. Yes. We just got a thought, and I think it links to what you said, Nicole, and also what you, I think, implicated. We asked our group whether impermanence is an experience. It was much easier for us to say that momentariness is an experience. That has something to do with it. and the other was difficult to bring into experience. But now I come to the point But now what comes up for me is, if I now wonder how do I experience this momentariness, in German, by the way, we have a word that's interesting, it's Augenblick, and it's just the blink of the eye, you know that one?

[56:00]

How do I experience that and I actually notice that this is just as slippery? And I now wonder whether in the experience of momentariness the transitoriness is already implicitly implied. I can't really explain it, but it seems to me that when both come together so close, something disappears and appears. When they come together so close, it's almost the same. They touch. That's the experience. I have a hard time putting that into words, but it's almost something like if something disappears and something appears, if that comes very closely together so that it's almost the same, so that it touches, whether that is that kind of experience. And that seems to explain something that a friend once told me and that made sense to me, that he feels a little grief in every experience of beauty.

[57:33]

And that to me explains something that a friend to me once said, which is that in each moment of beauty he also has some sadness. Yes. I mean, impermanence and death, the fact we will die is the context of our life. You know, I appreciate this discussion very much. But again we are running low on time, high on time. So let me just say a couple of things. In this koan, of course the major figure is Nagarjuna.

[59:03]

But the development of Nagarjuna's view Primarily, I would say, for me anyway, Dignaga, Dharmakirti and Chandrakirti. Let's take Dharmakirti's position. And we can go into this more at some point. But conceptions are always falsehoods. Okay. And I'm just going to be brief here. And... By the way, I'm also going into quite a lot of detail like I did today about this instructional framework.

[60:21]

I'm going slowly and into quite a lot of detail, for a lecture at least. Because if you practice this, if you apply any of this in your life, you'll go and you'll do it much more slowly than we are in one lecture. So the detail may be helpful. So Dharmakirti's position is and you can argue his position but his position is that only concept-free perception is close to how things actually exist.

[61:22]

Okay. Now, I think the simple example of that, the simplest example I know of that, which I've been saying for 30 years, And the simplest example that I've been bringing up for 30 years, that I can think of, is that you, let's say, hear an airplane. And then you think of an airplane. That's kind of normal. But that's like, I think of it as like putting a sweater on the airplane. I'm warm. It's cold up here.

[62:24]

But you can, particularly in sitting Zazen, you can peel the name off the airplane. As I've said, you have often said, in the sound... affects you differently. It's no longer an airplane, it's the music of the spheres. Okay. Now Dharmakirti's position would be that all perceptions are somehow the music of the spheres. So, and it's possible that, for it to be something like that. Maybe it's like Hans swimming in the dark. Okay.

[63:44]

By candlelight. So we have to assume that Dharmakirti would say that a life fully lived or something like that, would have a significant percentage of one's experience in time would be in such a state. Or if we take the teaching that Nagarjuna also helped to develop, which is the teaching of the two truths, Which is also within our lineage versioned as the five ranks.

[64:45]

That somehow this can be successively or simultaneously known. And it's true that it can. Okay. But then we also have to recognize the role of concepts in our practice. And four, even if you peel the name off the airplane,

[65:47]

If the sound gets louder and louder, and it looks like it's going to crash into the sendo, you might say, hey, forget about the music of the spheres. That's an airplane. Then let's assume that the sound gets louder and louder, and it sounds like this plane is about to crash into the sendo. Then you'll also think, let's forget about the sphere music for a moment. That's an airplane. Let's get out of there. Get out of here. Okay, so somewhere, even though you peeled the concept of the name off, it was, you know, stuck in somewhere in the sky over there. Thank you. And so, you... there's this relationship between affect, pure experience or something like that, and concepts.

[66:59]

Okay. And when you take, when you do this study of your, take an inventory and study of your perceptual and cognitive experience, you also want to, if possible, make this inventory, feel this inventory, this study, in relationship to concept-free and concept-formed experience. And that would also be something like That would be a version of that is to have perception, perception only or perception without thinking.

[68:27]

And a version of that would be this only perception feeling or perception thinking, right? Or the... Perception without thinking. Okay, or the perception without thinking. Now... You do have to incubate this kind of experience. It can't be known. Known can mean so many things. Jonathan knew David. Not this David. it can be understood. Let me put it that way. Yeah, fairly easily. But for it to be really known in the sense of embodied... And embodiment isn't just a matter of burying it deep in yourself or something like that.

[69:54]

Embodiment is actually a process in which body and mind evolve and change. Now I'm speaking here about what I call somatic and neuroplasticity. Which is current science, medical science. But it's always been assumed by, sometimes to a great degree and sometimes to lesser, by Buddhist practice. And it's not just that you at some points in your life can't understand things. We could say it's more like at some points in your life you don't have the equipment to understand things. So practice becomes a way of changing your equipment.

[71:07]

In other words, if you over some period of repetition of time If you have concept-free experience, so we say, your body, mind, brain, neurological system, etc., begins to be able to notice concept-free experience. Sorry again. your brain, body, neurological system, etc.

[72:09]

is in one sense educated to notice, becomes more sensitive to notice non-conceptual experience. But it's not just an increased sensitivity. It's actually you're changing, you're developing your... body and mind to be able to notice non-conceptual experience. You know, if you do experiments, I just read the other day about mindfulness experiments, And they took a bunch of non-meditators and they got them to meditate.

[73:13]

college students, you know, always trying to earn a buck. Okay. And so after they'd meditated for, I don't know, six months or something. Six weeks. They showed them a bunch of, I don't know, I think cats, 40 pictures of cats real quickly. And they snuck a couple of dogs in there. Okay. So the non-meditators noticed that there was a dog. But they didn't notice there were actually two or three dogs. As soon as one dog appeared, they tried to stick with it. So they reported afterwards there were a bunch of cats and one dog. But after practicing mindfulness, they said, oh, I think there were three dogs, I think.

[74:56]

So that's primarily an increase in sensitivity. And less grasping, which you learn in meditation, less grasping onto experience. Yeah, but adept practice goes beyond increased sensitivity. It actually changes your equipment. Okay. So now that was a little brief presentation. We're supposed to stop at 6, right? Need at 6.15? 6.30? Yeah. Yeah. Is it difficult with the kitchen or just different with the kitchen?

[76:09]

No, they want to stay. On the schedule. No, they want to go after you and the kitchen. Okay. Potential or no food, yeah, that's it. I see. They're going to go on strike. Either stop in time or you don't eat. In England the guys wouldn't run the trains on weekends, right? Because they raise in pay or no weekend travel. Okay. Well, we'll see what happens. Okay, so that's a little riff on concept-free perception.

[77:11]

Okay, but for example, when you do zazen, another simple example, zazen is a particular kind of posture and a concept and what is that concept? don't move that's a concept and that concept is what makes zazen work if you didn't hold and function within that concept zazen would have no power Okay, so now I sometimes have said, you know, so many of you brought up that we're going to die. I think there's maybe... As practice, there's sort of three stages of that.

[78:24]

Three stages and a prologue. The prologue is... Well, I'm old enough to know everyone's going to die, but I think an exception will be made in my case. And we know it's not true, but we believe it. Okay. Then the next stage as a practitioner is, I'm surely going to die. And you just say that to yourself or something until you really feel it in your body that you're going to die. Then the next statement, I think,

[79:25]

Die nächste Aussage lautet, ich bin bereit zu sterben. Someone pointed out to me once, Frank Barron in fact, on the telephone after I'd visited him. Frank Barron hat mir am Telefon mal, nachdem ich ihn besucht habe, gesagt, He said, you know, Jesus and the Buddha were persons who were willing to die. Er hat gesagt, weißt du, Jesus und der Buddha, das waren Menschen, die bereit waren zu sterben. Hmm. In any case, the second stage in this recognition is to feel willing to die. This is really important. And the traditional phrase is willing to die and yet gladly remain alive. So it's actually very helpful to practice with that. I'm willing to die and yet I gladly remain alive.

[80:47]

And the third stage is to feel you're ready to die. The third stage is to feel ready to die. That's different. Yeah, it's in German hard to make that distinction. Let's see. Do you have an idea? Ready? Yes, we have already said ready. So maybe ready to die and ready to die. Can you say that? Yes, ready is quite good. For the second one. For the second one. And the third one ready. Then we do the second one. Willing to die, ready to die. We do the second one. Everything back. And the second one is I am ready to die. And the third one is I am ready to die. I'm willing to go to the movies. I'm ready to go to the movies. You have to be able to say things like that, don't you?

[81:50]

Yeah, we just found a way to say it. Actually, the word bereit I used does work for both. It does work in both cases. There's one little thing in German that is willing. I want to go to the body would be said, ich will ins Kino gehen. So I'm willing, I don't want to die. When you say I'm willing to die, you wouldn't say I want to die, would you? No. But in Germany it's very similar. Ich will. Ich will ins Kino. What's Nietzsche's book? The Will to... Der Wille... Die Welt als Wille und Vorstellung. Yeah, that worked. That worked with... No, but we found it. Schopenhauer. Schopenhauer, yeah. Is it Schopenhauer said that? The will to power or something is Nietzsche. Anyway, yes.

[82:52]

Schopenhauer, okay, sorry. Maybe in English then it would be said, don't want to die, but if death comes, I'll make the best of it. Huh? I'll make the best of it. Right, yes. I'll do my best. Okay, yeah. Okay, now, that concept of that you're surely going to die or willing to die or ready to die does influence everything you do. So while it's a concept, it also transforms your experience. So this is an example of experiencing the concept of impermanence. Now, so I'll stop at the same point as I stopped this morning to give you some examples.

[84:09]

So thank you for translating. You're welcome. Thank you for your discussion. Thank you for the evening light. Thank you.

[84:39]

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