Did we come up with the definition of buoyancy? No, it wasn't. I don't think that ball has to go there. This is true. A bouncing ball is a bouncing ball. Okay. Yeah, that made me think of... I remember in high school once I was dressed up to go somewhere, like I had a suit on and a tie or something like that. One of those dumb experiences are, you know, in which you remember the context very clearly. And I remember crossing Semple Street in Pittsburgh, Pennsylvania. There's a pawn shop. And going through a vacant lot. I went through the Sonser Straße in Pittsburgh, Pennsylvania. And there's a shop there. And I went through a... I was only about half a block from my apartment, and I fell in a big puddle in the middle of the parking lot, vacant lot.

[01:20]

And I remember as I was falling, I was thinking, this is going to make my day or ruin my day. And somehow it was gravelly or cinders and I fell flat on my face. Mud everywhere, you know. For a moment my mind turned toward this kind of thing always happens to me, house again, etc. And then it turned toward... Isn't this funny? Look what happened. This is going to make a good story. Here it is. And so I ran to wherever I was going, you know, and I would call the latter decision buoyancy.

[02:22]

Yesterday, Elizabeth's daughter Rebecca and Sophia were playing all day, most of the day, I guess. And recently I got for Sophia three Teletubby dolls. And Marie-Louise thinks this is a sign of early onset Alzheimer's. But I actually think the Teletubbies are great. Oh, Tinky Winky. I know, but we can only get three.

[03:40]

I'm glad you know. Somebody's with me. But I like it because they just presence themselves. There's no story to complicate things. They're not lost in a text with past and future. They're just like, I'm Gerhardt. I'm Mimi. I'm Mimi. Yeah, so I like them. I like them. And kids like them, too. Sophia thinks they're great. So it turns out it's the best-selling doll in dolls in English history or something.

[04:46]

And you can't buy them. Virtually, they don't exist. They're sold out. So the cuddly little ones, I could only get a cuddly little one. Did we come up with the definition of buoyancy? It's beautiful. A bouncing ball. Yeah, that made me think of... I remember in high school once I was dressed up to go somewhere, like I had a suit on and a tie or something like that. One of those dumb experiences in which you remember the context very clearly. And I remember crossing Semple Street in Pittsburgh, Pennsylvania. There's a pawn shop. And going through a vacant lot. And I remember crossing Semple Street in Pittsburgh, Pennsylvania.

[05:49]

There's a pawn shop. I was only about half a block from my apartment and I fell in a big puddle in the middle of the parking lot, vacant lot. I remember as I was falling, I was thinking, this is going to make my day or ruin my day. And somehow it was gravelly or cinders and I fell flat on my face. Mud everywhere, you know. For a moment my mind turned toward this kind of thing always happens to me, house again, etc.

[06:55]

And then it turned toward Isn't this funny? Look what happened. This is going to make a good story. Here it is. And so I ran to wherever I was going, you know, and I would call the latter decision buoyancy. Yesterday, Elizabeth's daughter Rebecca and Sophia were playing all day, most of the day, I guess. And recently I got for Sophia three Teletubby dolls.

[07:57]

And Marie-Louise thinks this is a sign of early onset Alzheimer's. But I actually think the Teletubbies are great. Uh-oh. Tinky-winky. I know, but we can only get three. I'm glad you know. Somebody's with me. But I like it because they just presence themselves. There's no story to complicate things. They're not lost in a text with past and future.

[08:57]

They're just like, I'm Gerhardt. I'm Mimi. I'm Mimi. So I like it. I like them. And kids like them too. Sophia thinks they're great. So it turns out it's the best-selling doll in dolls in English history or something. And you can't buy them yet. Virtually, they don't exist. They're sold out. So the cuddly little ones, I could only get a cuddly little one at Poe secondhand through some dealer.

[10:03]

LAUGHTER Through Amazon UK. But the other three... Poe hasn't arrived yet. But we got these other ones and you squeeze their... left hand, and they say, Hi, I'm Tinky Winky, and that sort of thing. And the music and pictures go across their tummy. And you press your left hand, and then he says, Hi, I'm Tinky Winky. And then... And here, then the pictures roll around. Oh, yeah. Oh, God. Wouldn't you be surprised if it appeared on my tongue right now? The first altar we had at

[11:07]

That Crestone was actually a big television set. That was before your time. It had been left behind. And so we had cloth over it. I always imagined listing it up and having Buddha playing with it. Anyway, so I went upstairs and there were Rebecca and Sophia. recording on a children's recorder with a microphone to the mouth of Tinky Winky. When I was a kid, such possibilities didn't exist. But Rebecca and Sophia completely take for granted that the stuffed toy sings and talks and that you can have another and record the recording of the stuffed toy.

[12:22]

And I thought they don't have to have any understanding of the science of the batteries and the chips and so forth. All they have to do is... But they know it works. All they do know is it works. And they do. Excuse me, now we try to get serious. Much of Buddhist teaching is like this. You don't know how it works, but you do it because it works. Man weiß nicht, weshalb es funktioniert. Man weiß aber, dass es funktioniert, und deshalb tut man es. And this breath teaching from the Mutti Maga I'm talking about is something like that.

[13:40]

Und diese Lehre über den Atem in Mutti Maga ist auch so. But I also try to give a background of what the... the pedagogy behind these things is. For one reason is it shows a different worldview and lets us feel the tension and the compatibility between the two worldviews. And I think it in the long run allows us to make the teaching compute. Compute, do you understand? I can compute the teaching? No, it's an expression which means... It makes sense.

[14:42]

You can see how it works. It computes. Because in anything new, there's always a debate going on within us. Is this a Poe, secondhand through some dealer? Through Amazon UK. But the other three... Poe hasn't arrived yet. But we got these other ones and you squeeze their left hand and they say, Hi, I'm Tinky Winky. And they play music and pictures go across their tummy. And you press your left hand and they say, Hi, I'm Tinky Winky.

[15:44]

And then... Wouldn't you be surprised if it appeared on my tummy right now? The first altar we had at... That Crestone was actually a big television set. That was before your time. That had been left behind. And so we had cloth over it. I always imagined lifting it up and having Buddha playing with it. And I always imagined that you could lift it up and Buddha would appear from it. Anyway, so I went upstairs, and there were Rebecca and Sophia. recording on a children's recorder with a microphone to the mouth of Tinky Winky.

[16:51]

When I was a kid, such possibilities didn't exist. But Rebecca and Sophia completely take for granted that the stuffed toy sings and talks and that you can have another and record the recording of the stuffed toy. And I thought, they don't have to have any understanding of the science of the batteries and the chips and so forth. All they have to do is But they know it works.

[17:59]

All they do know is it works. And they do it. And much of Buddhist teaching is like this. You don't know how it works, but you know, you do it because it works. And this breath teaching from the Vimuti Magha I'm talking about is something like that. But I also try to give a background of what the pedagogy behind these things is. For one reason is it shows a different world view and lets us feel the

[19:02]

Yeah, the tension and the compatibility between the two worldviews. And I think it in the long run allows us to make the teaching compute. Compute, do you understand? No, it's an expression which means it makes sense. You can see how it works. It computes. Because in anything new, there's always a debate going on within us. Does this make sense? Does that make sense? I don't like this. Doesn't either of them? So I'm trying to give you also future material for inner debates. Problems you don't see yet will come up through your practicing and then you'll say, oh yeah.

[20:14]

And also, we are at one of so-called Carl Jasper's axial points. Let's all give this lecture together. This is great. Okay. And which civilizations are coming together and turning each other? And we have to, if we're really going to make Buddhism exist in perpetuity in our Western culture and our new coming up planetary culture, And if we want to leave Buddhism as something that exists forever in our Western culture, or as something that exists in our planet culture, the culture of the whole earth, then we have to recreate Buddhism ourselves.

[21:49]

Yes, as if we're starting from the beginning and putting it together again. Okay. Now, one of the useful things to do, I found, over the years, is to take a familiar word and give it a different twist, give it a different meaning. I found it does not work with a completely unfamiliar English word. There's no catharsis in it. There's no energy in it. It's just a bunch of letters.

[22:58]

It's not cathected. What the hell is that in German? Did I hear you say that? What the hell? What is that in German? This is the most rebellious translator I've had to learn. This is the most rebellious translator I've ever had to learn. She has a word for you, doctor. Katharsis. [...] Katharsis is derived from cathected. Okay. Okay. And I don't find it works usually with Sanskrit or Pali words unless we've developed a relationship with them.

[24:30]

Sometimes strangely I feel, but sometimes maybe it's not so strange, that you can take a familiar English word And twist it. Does that make sense? I don't like this. Doesn't matter. So I'm trying to give you also future material for inner debates. Problems you don't see yet will come up through your practicing and then you'll say, oh yeah, I remember that.

[25:31]

Oh yeah, that makes sense. And also we are at one of so-called Carl Jasper's axial points. Let's all give this lecture together. This is great. And which civilizations are coming together and turning each other? And we have to, if we're really going to make Buddhism exist in perpetuity in our Western culture and our new coming up planetary culture, And if we want to leave Buddhism as something that exists forever in our western culture, or as something that exists in our planet culture, the culture of the whole earth, then we have to recreate Buddhism ourselves.

[26:49]

Yes, as if we're starting from the beginning and putting it together again. Okay. Now, one of the useful things to do, I found, over the years, is to take a familiar word and give it a different twist, give it a different meaning. I found it does not work with a completely unfamiliar English word. There's no catharsis in it. There's no energy in it. It's just a bunch of letters. It's not cathected.

[27:59]

What the hell is that in German? Did I hear you say that? What the hell, what is that in German? This is the most rebellious translator I've had to learn. This is the most rebellious translator I've ever had. Connected means charged with psychic energy, usually, or charged with energy. You have your word for all your doctors. Catharsis. Catharsis. Catharsis. Catharsis is derived from cathected, I think. Okay. Okay. And I don't find it works usually with Sanskrit or Pali words unless we've developed a relationship with them.

[29:30]

Sometimes strangely I feel, but sometimes maybe it's not so strange, that you can take a familiar English word And twist its energy a bit. And create a new term which has power and energy in it. It's almost as if you took the energy Energy comes up for you with the word. I mean, the word is nothing until you have experience with it, use of it, and communal use of it. Okay, so that energy comes up, and then if you get in the habit of using it differently, the energy continues in the word.

[30:34]

So in some ways we're using consciousness, awareness, etc. as Buddhist terms with the energy that's built up in them in English and German. Now, as far as I can tell, I'm not original in doing this, but actually it was being done in the Vimutimagga. It's interesting. It's a thousand years ago, but interesting how it's not a thousand years ago. Again, it's this no lifespan space.

[31:50]

Or this big lifespan we share. Which includes within it the possibility of Buddhahood. Presence within it. Okay, now, the Vimudimaga does this with the word object. Yeah, going back to Elizabeth's question of yesterday. Asking me to say something about what I'd said earlier. Wo sie gebeten hat, ich möge etwas darüber sagen, worüber ich vorher gesprochen hatte.

[32:54]

So, to make it more clear, or try to. Und jetzt versuche ich es etwas klarer zu machen. Okay, so there's an angry mind. Es gibt diesen wütenden Geist. And through giving attention, dispassioned attention to the anger. Und indem man You create an additional mental space. A separate mental space from the anger. So you accept the anger, you just notice it, But you create a separate space simultaneously, which in its independence comes immediately into a relationship with the angry space.

[34:03]

So you generate a mind space through attention. That in Buddhism is called an object. It's called an object. What's called an object? This mind space, the momentary mind space you created is called an object. Okay. Now, that's worth playing around with in your, whenever you think, oh, there's an object, there's this or that. But it's like, again, we spoke about the bell. Energy a bit. And create a new term which has power in it, energy in it. It's almost as if you took the energy Energy comes up for you with the word.

[35:21]

I mean, the word is nothing until you have experience with it, use of it, and communal use of it. Okay, so that energy comes up, and then if you get in the habit of using it differently, the energy continues in the word. So in some ways we're using consciousness, awareness, etc. as Buddhist terms with the energy that's built up in them in English and German. Now, as far as I can tell, I'm not original in doing this, but actually it was being done in the Vimuddhimagga.

[36:24]

It's interesting. It's a thousand years ago, but interesting how it's not a thousand years ago. Again, it's this no lifespan space. Or this big lifespan we share. Which includes within it the possibility of Buddhahood. Presence within it. Okay, now, the mudimaga does this with the word object. Yeah, going back to Elizabeth's question of yesterday.

[37:40]

Asking me to say something about what I'd said earlier. Wo sie gebeten hat, ich möge etwas darüber sagen, worüber ich vorher gesprochen hatte. To make it more clear, or try to. Und jetzt versuche ich es etwas klarer zu machen. Okay, so there's an angry mind. Es gibt diesen wütenden Geist. And through giving attention, dispassioned attention to the anger. Und indem man You create an additional mental space. A separate mental space from the anger. So you accept the anger, you just notice it, But you create a separate space simultaneously, which in its independence comes immediately into a relationship with the angry space.

[39:03]

So you generate a mind space through attention. That in Buddhism is called an object. It's called an object. What's called an object? This mind space, the momentary mind space you created is called an object. Okay. Now, that's worth playing around with in your, whenever you think, oh, there's an object, there's this or that. But it's like, again, we spoke about the bell. The bell in Buddhism is not an entity. We could say it's not an object. But it's not an objective object.

[40:16]

But it is an activity. And as an activity, it's an object of attention. And an object of attention in Buddhism is called an object. Because all objects are only objects of attention from your perceptual living functioning. So you've created a term which sounds like the terms of ordinary usage, And because it's the same word, it puts you into a continuous wisdom dialogue with the usual word.

[41:29]

It's like the habit to see everything as permanent or as predictable which is implicitly impermanence. Predictability is implicitly... When you think things are predictable, you're implicitly believing in a kind of permanence. It's the difference, as I mentioned several times, whether the future is... expected in its unexpectedness.

[42:50]

As I said, we think of, in English, we think of going into the future. If I'm going to go to Freiburg, I have to know where Freiburg is. If I think I'm going into the future, then I have to... Basically, my energy is involved in making the future predictable. But the Chinese have a word for future, which implies the future is always unexpected. What you expect is its unexpectedness. So you're not surprised when it's unpredictable? You're surprised when it's predictable.

[44:15]

And to shift to be surprised when it's predictable is a kind of buoyancy. Und diese Verlagerung hin zu erstaunt sein, dass etwas vorhersagbar war, das ist so etwas wie buoyancy, wie heiter sein oder so. Like you turn on the water in the morning, you're surprised that water comes out of the faucet. Also das ist so wie wenn man in der Früh den Wasserhahn andreht und man ist ganz... So you start out happy. The bell in Buddhism is not an entity. We could say it's not an object. But it's not an objective object. But it is an activity.

[45:25]

And as an activity, it's an object of attention. And an object of attention in Buddhism is called an object. Because all objects are only objects of attention from your perceptual living functioning. So you've created a term which sounds like the terms of ordinary usage, And because it's the same word, it puts you into a continuous wisdom dialogue with the usual word.

[46:29]

It's like the habit to see everything as permanent. Or as predictable, which is implicitly a permanence. When you think things are predictable, you're implicitly believing in a kind of permanence. Yeah, it's the difference, as I mentioned several times, whether the future is expected in its unexpectedness.

[47:50]

As I said, we think of, in English, we think of going into the future. If I'm going to go to Freiburg, I have to know where Freiburg is. If I think I'm going into the future, then I have to... Basically, my energy involved is involved in making the future predictable. But the Chinese have a word for future, which implies the future is always unexpected. What you expect is its unexpectedness. So you're not surprised when it's unpredictable? You're surprised when it's predictable.

[49:15]

And to shift to be surprised when it's predictable is a kind of buoyancy. like you turn on the water in the morning you're surprised that water comes out of the faucet So you start out happy. Oh, look at the water. I'm not kidding. This is true. And it's a shift in the habits of mind. And the other day in the duksan room, the water came out brown. So now we have an object is an object of attention.

[50:24]

of Merksamkeitsobjekt. Okay, so now this extends to, you know, this opens up a lot of possibilities. When Dogen says, or when I translate the Genjo Koan, the title Genjo Koan, is as to complete that which appears. That which appears becomes an object. You make it an object. Okay, so I look at this bell. Okay. If my... If my mind stream is, you know, the mind stream of consciousness, habit consciousness, wants things to be predictable.

[52:22]

So it looks at this and to make it predictable it calls it a name. And very quickly we name it. And this is the five dharmas. Something appears, we name it, we discriminate about it, etc. The teaching of the five dharmas, which you all know, most of you know. Okay. So now, basically you're bringing the sense of self as a text with a narrative history. And you're reinforcing all that when you say, oh, a bell. And it's a bell really from your past.

[53:25]

But if you let it appear Just use the first three of the six parameters. Generosity. Discipline or learning from, listening to. And patience. I think those three should be the structure of every encounter with every person you meet. And generosity means I'll give you whatever you need. And I'll listen to whatever you have to say or show.

[54:27]

And I'll have the patience to wait for this to happen, to allow this to happen. So that mother... I'm not kidding, this is true. And it's a shift in the habits of And the other day in the Dokusan room, the water came out brown. Yeah. So now we have an object is an object of attention.

[55:47]

Okay, so now this extends to, you know, this opens up a lot of possibilities. When Dogen says, or when I translate the Genjo koan, the title Genjo koan, is as to complete that which appears. That which appears becomes an object. You make it an object. Okay, so I look at this bell. Okay. If my mind stream is, you know, the mind stream of consciousness, habit consciousness, wants things to be predictable.

[57:31]

So it looks at this, and to make it predictable, it calls it a name. And very quickly we name it. And this is the five dharmas. Something appears, we name it, we discriminate about it, etc. But teaching the five dharmas, which you all know, most of you know. Okay. So now, basically, you're bringing the sense of self as a text with a narrative history. And you're reinforcing all that when you say, oh, a bell. And it's a bell really from your past. But if you let it appear Just use the first three of the six parameters.

[58:49]

Generosity. Discipline or learning from, listening to. And patience. I think those three should be the structure of every encounter with every person you meet. And generosity means I'll give you whatever you need. And I'll listen to whatever you have to say or show. And I'll have the patience to wait for this to happen, to allow this to happen.

[59:58]

So that mind also is an object. So a glass is an object because I look at it and use it as a glass, and it's a glass through my attention. Also, ein Glas ist ein Objekt, weil ich es als solches verwende und ich es durch mein... And I, you perceive it through attention? Yeah, well, of course. How else could I... No, just have to... Und ich nehme es durch diese Aufmerksamkeit auch wahr. Well, maybe if I just call it a glass, I'm not really perceiving it through attention. I'm barely noticing it. So you can see that the glass is an object of attention. It takes attention to know it as a glass. But to let this To have the experience of letting this speak to me.

[61:09]

And letting myself offer myself to it. When you go for a walk in the woods. The woods offers itself, the forest offers itself to you. But you can also offer yourself to the forest. In equal measure. We go to the forest because it does most of the work. And Otmar has done most of the work in our garden. So when you walk in our garden, you feel it's quite pretty. It's really quite nice. Thank you, Otmar. Why does the garden look like this?

[62:12]

Because Otmar brings his attention to the garden. And the attention you bring to the garden or to the forest, you can also bring to your sitting or to this bell. Don't let the bell do all the work for you. That's to be... bodily alive. Okay. So you bring attention to the bell.

[63:13]

Just what is it? With a feeling of what is it to start out with? And you hear a little voice saying, I'm usually used as a bell. You may hit me if you want. I don't mind. I'll tell it no. Okay. And you allow that to happen in your breath. So to help us with this practice, to get an entry into this practice, to get an entry into this shift or dynamic shift of worldviews.

[64:21]

Maybe you should get in the habit of, when anything appears, you name it a breath object. This is called technically fixing your perception. Fixing like fixing a car or making fix that it doesn't change. Fixing it for a moment. Mind also is an object. dieser Geist ist auch ein Objekt. So, a glass is an object because I look at it and use it as a glass, and it's a glass through my attention. Also, ein Glas ist ein Objekt, weil ich es als solches verwende, und ich es durch mein... And I, you perceive it through attention? Yeah, well, of course. How else could I perceive it?

[65:25]

No, just... Und ich nehme es durch diese Aufmerksamkeit auch wahr. Well, maybe if I just call it a glass, I'm not really perceiving it through attention. I'm barely noticing it. So you can see that the glass is an object of attention. It takes attention to know it as a glass. But to let this, to have the experience of letting this speak to me And letting myself offer myself to it. When you go for a walk in the woods. The woods offers itself, the forest offers itself to you. But you can also offer yourself to the forest.

[66:40]

In equal measure. We go to the forest because it does most of the work. And Otmar has done most of the work in our garden. So when you walk in our garden, you feel it's quite pretty. It's really quite nice. Thank you, Otmar. Why does the garden look like this? Because Otmar brings his attention to the garden. And the attention you bring to the garden or to the forest, you can also bring to your sitting or to this bell. Don't let the bell do all the work for you. That's to be... bodily alive.

[67:58]

Okay. So you bring attention to the bell. Yeah, just what is it? With a feeling of what is it to start out with? And you hear a little voice saying, I'm usually used as a bell. You may hit me if you want. I don't mind. I'll tell it no. Okay. And you allow that to happen in your breath. So to help us with this practice, to get an entry into this practice, To get an entry into this shift or dynamic shift of worldviews.

[69:21]

Maybe you should get in the habit of, when anything appears, you name it a breath object. This is called technically fixing your perception. Fixing like fixing a car or making fix that it doesn't change. Fixing it for a moment. So a momentary mind space In this way of thinking is an object. Because the glass is a momentary mind space as far as I knowing it is concerned. In my lived life, this is a momentary mind space.

[70:29]

which I can also use to hold water or flowers or something. Okay. So, when you are breathing mindfully, And you name your breath, this is a long breath. To say this is a long breath is to make an object. So a short breath is one object, a long breath is another object. You fix it for a moment as an object of perception. Okay, now this has been taught in Buddhism for the last couple thousand years and more.

[71:56]

As a very powerful way to free yourself from the detrimental aspects of consciousness. powerful way of getting rid of this destructive consciousness. How you can transform or free yourself from the detrimental aspects of consciousness. From the deluding aspects of consciousness. Yeah. Perhaps we could say you can change consciousness into awareness. Or open awareness into consciousness. Okay.

[72:57]

Now awareness, just because we had some question about its definition yesterday. Wir hatten gestern Fragen und Definitionen zu Gewahrsein. My standard example is awareness is what wakes you up at 6.05 a.m., 6.02 a.m. or whatever you want without an alarm clock. Gewahrsein ist das, das ist mein Standardbeispiel, das einen dazu bringt, dass man um 6.05 oder 6.02 oder wann immer man es sich vorgenommen hat, auch ohne Wecker aufwacht. While you're sleeping, you're not exactly conscious. But somehow, many people can wake up at a specific time.

[73:57]

So we can't call it consciousness that does that. Let's call it something else. Let's call it awareness. So awareness is a kind of medium for dreams, but it's also a medium for intentions. So one image we can have that might be helpful is in the water. The liquid of awareness, intentions can continue, but discursive thought sinks. But if we use another image of bundling or enfolding, then it's more like

[75:00]

the way so much information and intelligence can be bundled up in a feeling. How so much information and knowledge and intelligence can be bundled up, wrapped up in a feeling. And both the to me, both the idea of the unconscious and the idea, quite different, of the alaya-vijnana, are better conceptualized, not as storehouses with things on shelves, But a enfoldment, it's how things are folded up.

[76:23]

Okay. So it may be that when you have an intention to wake up at 6.02, that's kind of folded up into a feeling That doesn't move. And you sleep underneath it. And at 6.02 it unfolds. Something like that's happening. So now through this habit of all objects are objects of attention.

[77:29]

The object of attention and allowing, in Dogen's terms, to complete that which appears. Dharmas don't exist independent of us. Dharmas exist through our completing that which appears. There's an infinite number of possible ways to look at what's happening in this room. The Ma Point is one of them. that all these things are somehow connected.

[78:35]

It's not that there's infinite possibilities. At each moment, there's some kind of connectedness, and you can find that point, and that's called the ma point. Yes? It's not that there are infinite possibilities. That each moment is particular. And that particularity means all the strings attaching all the possibilities here cross at one main point. That's a Japanese idea. For instance, a powerful... A powerful, charismatic person. In any group would feel where the ma point is.

[79:39]

And they wouldn't go to the ma point. Because that's where you get destroyed. They'd go somewhere off the ma point and draw it to them. So ideas like that are part of the martial arts. And this is part of what we could call a sense of space as somatic space, space with information in it. Now, I haven't gotten – I'm good, it's 12.30. Exactly. I haven't really gotten back to this breath instruction.

[81:00]

I'm sorry. The side roads are leading to the capital. Let's hope. So let's sit for a minute and then we're going to have lunch and then I'll come back to this. Every object is an object of attention.

[82:28]

It takes a moment called a dharma to complete. Let's enter through it being a breath object. Let's make each object of attention for a while as a training or as a practice. Let's make each object of attention a breath object. Let us gather, let our lived body gather on that breath object.

[83:25]

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