trace ourselves back to this don't invite your thoughts to tea. We're not going to have another break. You know, she said this all the time. And it was easily understandable. We can have the feeling, oh, yeah, I can sense not engaging with my thoughts, letting them come and go. So in Zen practice, we don't give you much to do, actually. Yeah, concentrate on your breath, things like that. But the basic posture of Zen practice is uncorrected mind, not a mapped out mind.

[01:03]

Which has some deep assumptions in it. One is that mind evolves. Another assumption, implicit assumption, is Buddha is the beginning of our practice, not the end of our practice. So Buddha is not exactly the goal, though we can speak about it that way. But Buddha represents the process of practice.

[02:25]

So we say we are born in the same lineage, but we die in different lineages. We're not all trying to go back to the mind Buddha had, but rather we're trying to open up the practice Buddha showed us. So you may experience things in your zazen, you will experience things in your zazen, that no one has ever experienced before, including Buddha. So we're really in a kind of open territory. You know, we have statements in Zen, common statements.

[03:28]

you'll realize a mind, this mind will be one that even the Buddhas and ancestors can't touch or don't know about. This kind of emphasis is, I think, fairly unique within the Zen school of Buddhism. So we're here together, but we're also on our own. I like being here together with you. you make my eyes flower, a line from older men.

[04:53]

But I also like it that we're here on our own, rooted in our own experience. Yeah. So you just keep, you know, we don't have too much, we're practicing basically uncorrected mind. But you have this sense in the background of not inviting your thoughts to tea. So as I say, you let it percolate in you. Oh, and incubate. Yeah, I'm a scientist. Oh, okay. Incubate means to lay down on the eggs, you know.

[05:59]

So you let it percolate and incubate. I'm at your mercy. I don't know what's going on. Incubate just the way you told it. Sit on the edge. And after a while you begin to notice that you can feel a difference between The mind that arises when you invite your thoughts to tea, And the mind that doesn't invite the thoughts to tea.

[07:07]

Yeah. You begin to have a kind of physical feel of the difference between the mind... which doesn't invite the thoughts in the mind, which arises when you do invite the thoughts. And we can call one guest mind and one host mind. So, you know, we can... You can discover those terms for yourself by beginning to notice the difference between these two minds.

[08:13]

Also, du kannst diese Unterschiede für dich entdecken, wenn du diese... So you're not only noticing the difference between the mind when you do zazen and the mind when you're busy in your work. But you notice a difference between these two minds within zazen itself. And we keep getting drawn into guest mind, into inviting the thoughts to tea. Yeah, you... Yeah, you... You lose energy, your zazen doesn't have so much vitality, and so forth.

[09:26]

And if you don't invite your thoughts to tea, or not too often invite them to tea, you hardly notice the guests. The more you don't notice them, suddenly there's a kind of critical mass shift. Testing her science, you know. Je weniger du sie bemerkst, dann gibt es auf einmal so einen kritischen Wechsel der Materie. Then you begin to have a physical feeling for the host mind and you can pretty much stay there. Dann beginst du auf einmal diesen Gastgebergeist zu spüren und kannst auch darin verweilen. And you've recognized that the guest mind comes and goes, but the host mind is always at home.

[10:32]

This simple noticing and transition is one of the biggest steps in Zen practice. Also, dieses Bemerken, dieser einfache, ja, dieser Übergang ist einer der wichtigsten in Dosen. And now you can pretty much rest or stay, for the most part, in host mind during Dosen. Yeah, you're just familiar with it. Your body knows the feeling of it. You've incubated it. And it starts to hatch. And you begin to see things that you've seen before, but now you see them precisely, clearly.

[11:47]

And now you see their significance, a new significance. For example, you notice that The thoughts you're not inviting to tea are different from the thought which decides not to invite them to tea. Now you can get confused by the simple word thoughts, although they're all thoughts. But you begin to feel this difference between thoughts. I can give names for the difference. But the important thing is you really start to feel the difference. So the fact that in English the word thought covers both is a misuse of the word thought in a certain way.

[13:16]

An oversimplified use of the word thought. What's interesting to me is, if I go back into the etymology of words, Wenn ich zurückkehre zur Etynologie von Worten, I often find that the ancient use and meaning of a word is very close to the yogic understanding of the word. Also dann finde ich, dass an der Wurzel des Wortes der Stamm sehr häufig dem yogischen Bedeutung gehört. But over the centuries, words tend to lose their particularity and become kind of generalizations.

[14:17]

But the world is actually made up of particulars. That means dharmas. And generalizations are almost always misleading. So you have to go back to finding a particularity, experiential particularity in your use of words. Also ist es wichtig, dass du eine erfahrene Besonderheit nutzt, also brauchst, wenn du Worte nutzt. And I can feel people's practice in how they use words as generalizations or in a very particular sense. No, I think a simple zazen-based example of this, different kind of thoughts,

[15:21]

Say you're doing Zazen in one of the three groups with Andreas. And you hear an airplane pass over here. And it sounds like the music of the spheres. But you say, oh, yeah, that's an airplane. So that's a sort of a thought. Das ist eine Art von Gedanke. You put a thought, kind of, you put a little kind of pullover of thought over the sound for a moment. Also du stülpst einen kleinen Gedanken über den Ton für einen Moment. Yeah, but then you can take it off.

[16:45]

Oh, dann kannst du ihn wieder abziehen. And the sound returns to this music of the air itself And the music of your mind itself. And you're hearing, hearing itself. And the pullover is floating down somewhere, landing, you don't know where. It's fallen off the airplane. That's not a thought. That's just a habit of adding a thought to an experience. If you start to think about the airplane, Oh yeah, that airplane, it's going to Hamburg.

[17:49]

Yeah, I mean, imagine, would you, you know, like orange juice and the exits? Don't you like the little dance the stewardess is doing? Those are discursive thoughts. And discourse in English means to run the course, to run about on the course. So discursive thoughts start running about in a sort of direction. That's what Sukhiroshi means by thinking mind or consciousness.

[18:58]

Okay, so what have we noticed so far? We've noticed that there are two minds, a host mind and a guest mind. And that's very important to notice. Because two things can have a relationship. So you can begin to interact with your own mental and physical function. You were originally a single egg and it started to divide and the division turned into you.

[20:03]

When the mind, you begin to see it in two basic parts, something very fertile begins to happen. So what have we seen so far? Two minds and two kinds of thought. Now you also notice that there's a the more you find yourself in host mind, your body feels different.

[21:15]

You begin to recognize there's not only a host mind, there's also a host body. And you know, a simple kind of Zazen instruction I gave during the Sashin, which to utilize requires some experience of Zazen. Is to bring your attention to the top of your head. Let your attention rest there. Mm-hmm. And of course a yogic skill is the ability to put your attention somewhere and let it stay there.

[22:35]

As a mature skill it's called one-pointedness. But we can all do it to some degree. So you put your mind, your attention here. And then you lift up your backbone to reach this point. And often you'll feel a little tingle in your practice. We'll start here. A little itching or a tingle. And once you get familiar with that feeling, you can actually notice the mind that appears when you have that feeling and when you don't.

[23:47]

And this is exemplified or hinted at in the bump on the Buddha's head. And what is it when you feel this itching or tingle here? Sensitivity. And you notice that it appears sometimes and not other times. This is the subtle body or host body awakening. It's not our usual body. Our energy is working differently.

[24:57]

Energy, vitality. Yeah. We can feel it in our breath. Yeah. So a second First is feel a point here and lift your spine to that point. The second is to bring your attentional breath. to your hara, to your tanden or kikai. Tanden means the field, the cinnabar.

[26:05]

I don't know how you translate that. Don't worry about it. And kikai means an ocean of energy, ocean of... And sometimes they're really basically saying, but Kikai is considered to be the whole of your Hara, and the Tanden is more of a focus point. And we're clearly talking about the chakras here, this point itself. We're talking about what? If you have attention, attention is this magic wand which transforms things. What are the targets or most fruitful targets of this attention? Okay, one is bringing your spine up to this point.

[27:14]

Second is that I'm emphasizing today and the last couple of weeks. To bring your sense of breath, this sense of an imagined arch of breath to this heart. Or down to your heart. And you get so you can feel your breath coming into that point. And then you move it up your backbone and around through your body. So that's the, comes up the back and down the front.

[28:24]

You imagine it first as a kind of channel, or course, and more and more you begin to feel it open up. I just told him which direction it goes, and then I lost the second page. That's okay. Sorry. Everything is perfect. Okay. And... Then the third zazen instruction I would give you is to put your mind at the back of your eyes, your attention at the back of your eyes. And it's a kind of softness, a kind of... you begin to feel the body is not limited to the external, to the physical body.

[29:38]

So you have this lifting through your back in this circle and then a kind of melting. And the self and consciousness tend to melt. Like melting wrapped into a lever or into space. So such a feeling in zazen And related to this, don't invite your thoughts to tea.

[30:59]

More deeply articulating the host mind. You now feel what I'm calling a host body. Now the last, maybe the last, maybe the beginning, aspect I'll mention of this, don't invite your first tea. As you begin to feel, see how the guest mind, when it arises, is based in time or in chronology. And you feel how the host mind is more defined through space and kindness, not involved in before and after.

[32:03]

And you begin to feel the space of objects. You can see that When thoughts begin to take form, they're very connected with names. They're kind of like thought objects. And you notice that more when you kind of feel this host mind. You begin to feel the space around thought objects.

[33:14]

It's like when you look at a tree, you see the space of the tree, that the tree is filling out and... the space, it almost creates the tree. And from the point of view of the host mind, space is the more substantial definition of an object than time. Is space a better definition of an object than time?

[34:20]

Like last night, talking about the practice of the paramitas, you feel the space of the person, And you know your own space or presence. And you feel the space you and the other person make together. All of us make together. So this is a much more fertile interaction say between two people where you feel the three spaces that you make together and are separate. This kind of experience arises from stabilizing yourself or centering yourself in the host mind.

[35:38]

Yeah, I remember when I first started to have this kind of experience. I told the anecdote. You know, at first I was a little nervous driving through intersections. This sounds weird, I'm sure, but I was so used to seeing the space first and the object second. Also, weil ich war dann so gewohnt, den Raum zuerst zu sehen und dann das Objekt. I had to say, now remember that guy on a bicycle is in space, you know. He's an object first. Ich musste mich erinnern, also erinnere dich daran, dieser Typ auf dem Fahrrad ist zuerst ein Objekt und nicht Raum.

[36:44]

Because I had this experience of driving along and buildings would appear in the space and people and then they dissolved. Whoa, I better be... under control now. I won't run into you. So through this simple practice, don't invite your thoughts to please. and letting that percolate, incubate in you over some years, you begin to sense this host-mind, guest-mind relationship.

[37:46]

And this subtle body and usual body relationship. And this relationship between two different kinds of thought, an intentional thought and discursive thought. And two different kinds of forms, kind of space form and time form. And also two different kinds of breath, ordinary breath and this more subtle breath or energy you can feel in your backbone. Now, Yuan Wu says, once you, again, I'm using Yuan Wu a lot these days.

[39:06]

He says again, once you realize the gist of the teachings, Concentrate continuously like the thousand arms of the Bodhisattva. Without breaks. And the womb, embryo of the sage will mature. Und der Embryo, der Schoß vom Waisen wird reif. So once you have a sense of this host mind, or we could say host breath, or host body, and you find a way to stay with that much of the time, or come back to that much of the time,

[40:15]

You're beginning to create the womb of Buddhahood. Okay. That's enough for before lunch. So let's sit for a moment. You make, Holderlin's poem, you make my eyes flower.

[42:17]

Holderlin's poem says, you let my eyes bloom. You, you pure golden source. You pure golden source. Verdant means fruitful. You verdant earth. Somehow most mind is like this. You pure golden source. You verdant earth.

[43:21]

You make my eyes, my heart, my mind flower. Mm-hmm. Thank you for practicing with me today. And with each other. And with my true voice. And I hope you have a good lunch. Is there soup again? Not today.

[44:22]

You couldn't equal yesterday's soup. Did you have a good lunch? Yes. And you found places to eat? No. No. That maybe is the best lunch. They didn't serve me.

[45:23]

I ordered and he served Peter and not me. Funny. He figured you were eating enough. You're a big guy. Is it true you didn't get any food? I had a good lunch and I feel strong and good. I hope you feel the same way. And there was enough time. Three o'clock was the right choice. I think now would be a good time for us to actually break up into small groups. I always feel you're going to think it's kindergarten and you resist it.

[46:29]

You have to count off, you know, like in kindergarten, one, two, three. But it's still, for me, it's great that you do it in the seminar. Because you speak to each other in German, of course. And it makes some difference in the You know, for me, I feel, of course, the presence of all of you as together. And I also feel, I think, in my experiences, I feel also each of you separately. And I think it helps the Sangha to have more feeling for each of us separately.

[47:34]

And it's also good to see that this stuff I'm talking about is all of our experiences too. So what I would suggest that you speak about It's up to you, though, of course, but I suggest something. You know, what I taught, what I presented just before lunch, was, you know, something I also spoke about, as I said, in Sashim. War auch etwas, worüber ich im Sesshin gesprochen habe. And both Gerald and Andreas were in the Sesshin?

[48:36]

No, I have a deep desire not to repeat myself. Und ich habe einen tiefen Wunsch in mir, mich nicht zu wiederholen. So I always go to Gerald and say, I apologize, I'm sorry. They say, oh, it's all right, you know. And they say, but it's different, you know. But I feel it's different, too. But certainly one of the differences is in sashimi you have some comes in small doses and then you have many hours to kind of like percolate it. These teachings are something you have to really maybe take in homeopathic doses, small doses. Let them absorb.

[49:56]

And to give you so much at one time is a little like force feeding. Sorry. Yeah, I like that. Like you become a goose, right? Terrible. So what interests me, maybe Gerald and Andreas could speak about the difference between when you're in your group, the difference between hearing something fairly similar in Sashin and hearing it in a seminar. You know, digesting several meals is easier than digesting one big meal. And this is all, you know, I'm asking these things, you're mentioning them because it's all part of my

[51:03]

trying to find out how I should teach and so forth. I'm still learning every day. Okay, so what I spoke about just before lunch was that through practice we become aware of two minds And even we can say two bodies. And of course the relationship begins to happen when you feel these two minds and how they interpenetrate. And two different senses of language related to mind, one related to consciousness and one to awareness.

[52:27]

A more discursive language versus a more intentioned language. Yeah, intentioned language. And a more discursive language and an intentioned language. And also, as I said, two different feelings of breath. One is a kind of energy and one is our usual breath. And breath is a way to locate yourself in a mind and in the world. And even this difference of seeing the space of things and the form of things.

[53:42]

I'm sure that to various degrees you have this kind of experience. Or maybe you've had some vivid experiences where one aspect became present to you. So I would like to suggest that in any way these experiences have been part of your life and practice, that maybe you discuss them with each other. And I think if we had six groups, that would be about eight or nine people per group. Do we have six places to meet? Or we have, I think, and we can be one, stay in one room.

[55:07]

Yeah. I didn't know if it was... There can be a couple or two. Yeah, maybe it's... Oh, it's all right. Two can be in one, three or four can be in one room. Maybe ten or six. Yeah. So, and I will wander around and... The walls have ears. No, we don't. No, we don't. If I could be the wall and listen, I'd like to. But anyway, I'll wander around and at some point I'll ring the bell a few times and we can stop. Also werde ich da so ein bisschen herumziehen und dann die Glocke schlagen und dann hören wir auf.

[56:12]

Yeah, and this room is becoming a sauna. Und dieser Raum wird langsam eine Sauna. Okay, thank you very much. I'll see you later. Werde euch später sehen. you Of course I want to know what you talked about.

[57:31]

At least a little bit. So if any of you who are self-appointed representation representatives or chosen representatives, I wish you would speak. Yeah, not just for me, but for all of us. We don't have to know every detail. Unless you have the evening free. And I think it's best if you speak in German first and Deutsch first and then either your own English or her English or whatever you like. So please, someone start. Andreas? No, it's okay.

[58:40]

You don't have to be first. Not the speaker. I'll start with group 4, Andreas' group. Do you want me to translate it? Or do you want to translate it yourself? There was experience with this host spirit. Once someone told me in kindergarten There was a person who was telling about the host mind who experienced that as a child and today out of another perspective he can put it in a different context.

[59:43]

Then someone reported that this host spirit often Or sometimes in such situations as at work, he appears in such team conversations and that he not only enlarges the world, but can also trigger something from the stranger. Somebody told about a job situation where this host mind also appears, but it doesn't only widen the discussion, but can also feel sort of to alienation. to feeling alienated because there are more organizational things which need to be fixed.

[60:58]

Okay. Then we talked about how much this host body also influences the host spirit and how much it perhaps also creates a basis for the host spirit to come around. That was a question that came up to us. And we were sort of engaged with the question whether the host body sort of invites the host mind and how they go together. Yeah, they invite each other. And then we talked about this feeling of space and also had such experiences that a spatial perception often changes in nature and that

[62:15]

And some were reporting their experiences of the space that gets especially enlarged in nature, for example in the mountains or in forests. No, you don't. And also that the host spirit and the guest spirit, someone also reported that this can also be something like the taking and the giving spirit. She has told of very strong images and inner visions and images and that this host spirit is the empty leaf that receives it. One woman was speaking about very strong visions that she has and that the host mind is sort of like the empty screen which receives these.

[63:48]

That's all I remember. Well, you're a very good reporter. Okay, someone else. Come on. Hey. I was in group 5 and I can't remember everything that we talked about. But what was very surprising and very nice for me was that something like a created a common space or a common perception.

[65:01]

By telling us examples about how we Gastgebergeist und wo wir ihn erlebt haben. Wenn ich übersetzen soll, dann muss ich anfangen mal zu übersetzen. I was in group five and I don't remember everything, but what I was surprised about was the common feeling which arose in this common space that arose in our discussion when we were talking about the host mind and the guest mind.

[66:12]

Yeah, it was a bodily experience of closeness. That was beautiful. Thank you. In our group it was the general feeling that such groups are very helpful to sort out these amounts that Roshi and Zug pour over us. In our group there was the feeling that it was very useful to have discussions like this to sort of digest the loads which you pour over.

[67:21]

Thank you. That's why I do it. That's why I do it. And our main topic was And we spend most of the time Finding out, searching for what the host mind means and what the guest mind is. And there were questions like, is the host mind something neutral? Or is it a kind of stage? And we had questions like, is the host mind something neutral or is it something like a stage?

[68:35]

Or can it develop better or maybe only in a protected space? By stage you mean a theater stage, not a phase. And does the host mind have to let in all the guests who want to come? As long as they become Buddhas. As long as they become Buddhas. The difference is, to describe different periods, that it is actually more one period in which all this happens.

[69:59]

And it became clear to us that the host mind and the guest mind are actually in one space, even though they show up in different aspects. Somehow it became clear that in order to talk about these different minds, we have to make distinctions. Somehow we had this feeling that it's hard to make these distinctions. For example, the question came up, who invites and who makes decisions, things like that. Someone brought up this little roomy horn where he said, I have two hats, once I can wear this hat or that hat, or sometimes it's only one hat.

[71:26]

Yes, I like the poem. The question was about the feeling that it is difficult to really make clear distinctions and the feeling that it is actually a big room and someone brought this poem by Romy where he said there are two hats, once I wear this hat and once I wear the other hat. Let me say, I hope that tomorrow, if we have some discussion, some of the questions you brought up can be asked. but more important than whether I can or do answer the question, is that practicing with something like this is best furthered through asking yourself such questions.

[72:37]

Aber das Praktizieren wird sehr gefördert, indem du dich solche Fragen fragst. And the process of questioning yourself about this can go much further than anything I can answer or respond to. Und der Prozess, wenn du dich selber das weiter fragst und damit in die Praxis geht, geht viel weiter als das, was ich beantworte. But while we're here together, maybe, you know. But as long as we're together, I can still do something. Okay, go ahead. Oh. Yes. I found it very encouraging in this group to be able to see that everyone is engaged in these questions. That's exactly it. Then I can ask myself further questions. What made me feel more quiet was to realize that everybody is concerned with these questions.

[74:05]

Not just myself. Isn't that great? Yeah. We're a whole bunch of mystics. Adepts. A whole bunch of mystics here. Yes, okay. I wanted to add something to our group, that we also found out that This guest mind or guest giver mind is not something that has absolute conditions, but that they can have a kind of interaction with each other. That is, if the guest giver mind has the feeling of a very The guest mind is quite large and the guest mind is quite small.

[75:06]

In between there is such a non-fixed variable. So what I want to add from our group is that within this guest and host mind, we found out that there is interaction and relationship and there are not absolute states of either or, but that there are For example, when the host mind is larger and then the guest mind is maybe smaller and vice versa. Did you have, I understand, did you have any thoughts about the difference between hearing this similar teaching in Sashin and here?

[76:11]

In Sashin, in Sashin There I heard it for the first time and did not understand so much. We still have time. Here I heard it for the first time and then a lot of things opened up for me. And I approached the airfoil emotionally in the session, and by listening to it in another context, and also a week has passed in between, It is a shame when I heard it. It was the first time that I heard it. And so I could approach it more or less. Also more emotionally maybe. and it was very helpful now for me to hear it again here, and some of it opened only up now.

[77:24]

Generally, if you write a letter, It's one letter, and if you spoke a letter into a microphone, it becomes a different letter, and so forth. So it'll be different. And Gerald, did you have any thoughts about that? You can say something new. I can't remember what I said. My experience was in Sechin that one or two things spoke to me very much and I then took them into my pillow and looked at them more closely, so to speak. My experience was in Sishin that one or two points did speak very strongly to me and I took them to my cushion and sat on them.

[78:41]

And here other aspects. Touched my heart. And although you excuse yourself always for it, for me it is wonderful and very useful that you repeat certain things, especially since they do always come in a different context and in a different way. Okay, thank you. Of course, I have come to these teachings by repeating them to myself over and over again, over years.

[79:50]

And to recognize sometimes very simple, obvious things takes me maybe 10 years sometimes. Then I tell you in an afternoon, and I think, oh, you've heard everything clearly. But maybe it does take some repeating. So tomorrow afternoon, tomorrow will be just a repetition of today. No one will come, I bet. No, it won't be a repetition of today, I promise.

[81:00]

Okay, someone else. But you're not someone else. Oh, yes, you are. I forgot. You are someone else. Okay. One from our group touched me very deeply since she told us how she experienced reality very differently at once. Just before the seminar, a car accident happened where the The husband was driving and there were four children inside and the woman died and that was a friend of this woman who was telling this experience?

[82:34]

And when she visited her in the hospital? And when she visited her, although there was a lot of suffering and pain, there was a feeling of completeness. It's still hard to bear. Now we've heard quite a bit from three groups, I think. I think there's three silent groups hiding behind the pillars.

[83:36]

Okay, yes. I don't know if I will give everything back, but we can also ask for supplementation. What I noticed is that we were not so explicit with this topic in our group. What is the first class circle and what is the guest circle engaged in? We have heard more and more about the experience of foreign buses, and of course, there was no price to pay for that. We were not explicitly concerned about the question of host mind and guest mind. We were more gathering experiences of maybe even different states of mind and which are also related to the host mind.

[84:48]

And also in our group, kind of was generated a common space and common resonance. Very usual. Personally, I was still in touch with these six parameters and the kind of recognition that you have heard and explained. I was very surprised. And I personally was very surprised by how you yesterday explained the six parameters and especially the second part of this discipline.

[86:06]

As something which is to be learned or to be received. Yes, as far as I can go. Maybe you can add something. What I noticed and what we also talked about in the group was that for a long time it was something calm and a feeling. For many it was first a sniff and a feeling of what kind of energy or what kind of mood it is. And in our group for a long time there was more calm, silent part and listening and kind of sensing what is there.

[87:11]

After a while there happened an opening of the heart and touching one another by heart. And I myself recognized myself many times in the other persons. Yes, ma'am. And we first collected a little bit, where we made experiences with the gas giver spirit, which sense channels, for example, over hearing, over seeing, and how we can feed it.

[88:18]

We first gathered some experiences with the host mind and how we can feed it also by our senses, by hearing. Also like if you look at something as if you would want to paint it, then it appears to you more fresh and vivid. And then we were more going into how the relationship between the host and the guest could look like.

[89:23]

If you are in real life a host for guests, that's one thing, or if you are a free space in work, a customer, then the guest is incredibly demanding. And we did compare that to real life, to our experiences, also like being real hosts and having guests. Or, for example, being a professional and a client who is a guest and very needy and pushy, and you as a host being in that position. For example. And you? And we kind of associated something which is narrow with the guest

[90:35]

Inside. The fourth form was that we had experiences and told us what kind of forms of conversation are so that the whole group of conversation is like the host and the thoughts in the middle, i.e. how the guests are. There is this bone dialogue. And we were talking also about forms of speaking. where the group sort of is like the host and the thoughts are the guests, like with Socrates or also with Warren.

[92:06]

What an adventure you had in your group. Something else? Yeah, okay. Yeah, I think actually when you really have a guest in your house or something like that, it's actually good to sort of become the guest and let your guest be the host. To feel like you're in their house, even though it's your house, something like that. Also, euch zu fühlen, wie wenn ihr in deren Haus seid, auch wenn ihr bei euch zu Hause seid. They might stay forever then. You don't want to have any problems.

[93:09]

Sie könnten vielleicht für ewig bleiben. Damit müsst ihr rechnen. Okay, someone else? Ich würde gerne was ergänzen zu Gruppe 5. Da kam die Frage auf, How did this split between the guest spirit and the host spirit happen? When did this split happen? And how does this go through each other? How does this duality happen? In group five, I want to add that we were also talking about children and how this separation or split between host mind and guest mind happens.

[94:11]

When will the thoughts come? Yeah. Yeah. I think children are more even biologically right-brained in something close to the host mind before language really develops. I'm not saying the infant's mind is the Buddhist mind. But rather there's a biological similarity, but I don't want to go into what I mean by that. The seeds are there. Okay, someone else? You're not allowed to scratch your head when I'm asking. Ihr dürft nicht euren Hopf kratzen, wenn ich ihn trage.

[95:29]

You might get called on. Es könnte sein, dass du aufgerufen wirst. Noch ein Aspekt des Kopfes. Die Frage lautet auch, ob der Gastgeber immer da ist oder ob er kennengelernt wird. The question was whether the host mind is always there or whether it does get generated and how can you generate it? All right, that's good for a discussion tomorrow, if you want to come back. Yes. We were talking about

[96:32]

relationship between hosts and what happens when there is a relationship between host mind and guest mind is that there is a familiarity and closeness, connectedness that appears. This was perceived by some of the examples as very pleasant and very correcting for life, as a therapist or simply in work experience. And this was felt as something very healing and corrective in job situations or in therapeutic situations. And what I noticed, what went on, how did it show itself physically with us?

[98:03]

And then we quickly got to the breathing, how the breathing works with us, how we breathe and how we use the breath in the different states of consciousness. And then we came quickly to the bodily experience and how it manifests and by it we came to the breathing and how the different ways of breathing also are reflected in the different states. Yes, I have tried to find myself in one of these parameters, namely in this parameter where one lives.

[99:26]

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