Is there anything any one of you would like to speak about? Yes. A few days ago when I was in Basel, and I was sitting in the streetcar and looking at the people, a feeling emerged, oh, I'm one of them. And before that, it was always like I was looking at them from outside or from... from outside. Yeah, from outside. Maybe this is what you mean when you say to think of things in relationships.

[01:06]

Yeah, that's part of it, yeah, for sure. And such a small thing can be a big change in our life. You feel embedded in the world in a different way. What you're saying reminds me once I was leaving seminar in Munster which Beate had organized. And I've mentioned this many times because it both amuses me and I find it quite profound. There was a place south of Munster where there was almost always a stow.

[02:12]

And somebody had written on an empty billboard, You think you're in a stow, but you are the stow. It's very hard for us to... to feel we are the Stau. We're one of the people on the bus. Yeah, I spoke about this in the Sashin. Because we think we come to this seminar or Sashin for our own reasons. But we also come to the Sashin and the seminar to practice with others.

[03:16]

To create an environment of practice, not just for ourselves, but for others. Yeah, okay. Thank you. Thank you. Someone else. Yeah. This morning you introduced the concept of foreground and background, and mentioning this, don't invite your thoughts for tea. I can't recall if you actually finished the thought of in which relationship those things were, foreground and the background and cutting tea. Yeah. Deutsch, bitte. Well, I have a problem in myself which I don't fully understand.

[04:25]

On the one hand, I know it's important and useful to go over teachings until they're embodied. But I have great difficulty in speaking about something I've recently spoken about. It's like I'm trying to push a river upstream. Yeah. I guess it's because if I... Unless I can put it in a new context, I can't find, and it can be unique, I can't find the energy in it to speak about it.

[05:55]

So I think I should speak about this. but I'm waiting to see if I can find some other way, some new way. I think I probably will, so be a little patient. I want to take our time. Okay. Someone else? Yeah. Don't scratch anything when you're eye-masking. To scratch is to be asked. Yeah. I'm... I'm... I'm amazed or I'm wondering why are we seeing ourselves being surrounded by entities?

[07:16]

Even when we've changed our viewpoint because we're familiar with concepts from physics or from Buddhism, And I came up with the idea that it has to do with the fact that we find ourselves mainly trapped in this small self. Something has to do with holding on to our small self. And I had the idea that it must be connected to or it has to do with being hooked or holding on to the small self.

[08:21]

Addicted. Addicted to. Hooked in the body. Oh, no, I said hooked. Oh. Maybe, yeah. What did he say? Befangen? Caught up, yeah. Yeah. You know, I started in, and I think maybe I will speak this evening, started in on... this effort of early Buddhism? I think you could say that most of the intellectual effort of early Buddhism and the first Buddhism was really put into an epistemological framework, a well-thought-out framework.

[09:39]

By these guys, you know, Dignaga, Vasubandhu, Chandrakirti, you know, guys like that. Well translated, yeah. I mean, we chant Vasubandhu's name in the morning chant. Much of their energy, which was over in the 4th and 5th and 6th centuries, was how to formulate the teaching clearly enough that we'd have a basis to free ourselves from entities. And what happens when you do that?

[10:40]

So all I'm agreeing with you, it's difficult. I would say that it's first of all linked to the fact that whether you're a yogi or an employee of Starbucks, My daughter has worked for Starbucks the last six months or a year, and she really didn't like it. I don't know why she didn't.

[11:47]

I think I'd like it, actually. You'd like a cafe latte with a double shot? Okay. Maybe if I had to make too many hundreds, but... I liked being a soda jerk when I was a kid. Soda jerk? A soda jerk is somebody who works in a drugstore making ice cream sodas and things like that. There's some things that don't need translation. Because you jerk a soda, because you pull the handle. So it has a double meaning, that a jerk is a dumb person and a jerk is somebody who... Do they have soda jerks in Ireland?

[12:57]

Oh. No bubbles in Ireland? Okay. Okay. I think that probably the fundamental problem is that we need to live in a predictable world. No matter who you are, and the nature of consciousness is to provide us with a predictable world. And the nature of self are dicta... are... are... sense of a narrow sense of self is really...

[13:58]

not just about selfishness, it's really about the way consciousness functions. Now, one way I can get around my problem in not speaking about something I've already spoken about is if someone asks me about it. Then I feel permission to speak about it. Yeah. So I can just speak again about consciousness as consciousness, the function of consciousness is to give us a cognizable, predictable, chronological, coherent world.

[15:13]

Yes. Okay, someone else? Yes? I don't really know how to I don't quite know how to practice with duration.

[16:20]

In the back of my mind there's this idea that everything changes like this. And if I look at something and I'm trying to feel out duration, It is as if my mind puts something or holds on to something longer than it actually is. It feels like I'm forcing the concept on reality. Well, I don't really know how I should practice this concept of duration, because if in the background there is this idea that everything changes momentarily and I look at something and want to feel the duration of it, then it's as if I somehow force this concept of duration onto the thing. Yes, okay. Well, I've never spoken about that we have this experience of duration.

[17:32]

But I've never suggested that we practice with it. And... But I tried today, I decided this morning, to see if I could find a way to speak about it. So I'm exploring with you this possibility. And I think this is also... Sometimes I should just maybe... present something that I have got a clear feeling for.

[18:34]

But if I present something I don't yet have a clear feeling for, it's more like your own practice. And it's more like my own practice as I try to find something and make it clear. And why make it clear? Well, Dignaga and Chandrakirti and so forth found it actually helped to make certain things clear. Yeah, okay. Now, if I present this idea of duration, I'm presenting it as a concept, right?

[19:40]

But so is dharma, so are the four marks, five dharmas, they're all concepts. But they're concepts... to get us to notice something, not concepts that describe something. Because, again, attention is a magic wand. And what you bring attention to makes a big difference. On the one hand, you can bring attention continuously to whatever appears. That's good.

[20:57]

That's a good practice, mindfulness practice. But there are things that won't appear that you could bring attention to. There's lots of things we don't notice unless they're pointed out, and then we can bring attention to them. So you look at these teachings like the four foundations of mindfulness. The Eightfold Path. These are basically Buddhism after centuries deciding what is most fruitful to bring your attention to. They probably tried out many things and settled on a number of things.

[22:11]

So the subject of the four foundations of mindfulness is the development of attention. But the teaching is you best develop attention through these four. objects of attention. The body, feeling, mind and dharmas. And it's a way of entering into and answering the question, what is reality? And it's starting from knowing our own reality first, so that you're not starting with a concept of reality, but...

[23:16]

entering into the question of what is reality through one's experience of one's own reality. The Eightfold Path is, we could say, a similar way of entering into the question, what is reality? In what way do we act that reality shows itself to us? Now that's another way of looking at it. How do we act, speak, think so that reality comes through us and shows itself to us.

[24:43]

Now, I can say some things. I hope they're useful. Usefulness is one of the measures of what is real. In Buddhist teaching. And you can read... read various teachings. And you can practice zazen and mindfulness. But the real dynamic of your practice is your own exploration of these things. Kind of. Mixture of faith and doubt.

[26:03]

If the teaching says this, it must be true. But why is it true? How is it true? Is it true for me? After a while you might say, well, it might be true, but it's not true for me. But if you don't start out with a certain faith, you won't explore things that are a little bit beyond your reach. Because much of, as I say, of teaching is around the corner from where we can think to. Or it's nested. Teachings are nested within teachings. Okay.

[27:12]

Someone have something else you want to say? Yeah. Yes. You said we should try to see the fields of things and not the things themselves. When I try it out, the fields get mixed up so that I can't see one field from one thing, but it is more a whole field than a separate field from one thing. But when I tried this out, then I noticed that I cannot see the fields of separate things, but these fields start to merge, they come together, and it's rather one field and not separate fields.

[28:36]

For example? Zum Beispiel. Yes, when there is a car and I look at this car, then around this car is a field, then there are the trees that are standing around, they also have a field and so everything is more like energy or more like So when I look at a car driving by, for example, I can see the field around it, but within this field there are other things, like trees, where they have their field. So I don't quite know how to describe it, and that's also my question. Maybe it's, I don't know, what kind of material it is. Material? What is this kind of field? Is it energy or what is it?

[29:39]

Well, material means mother, you know, Mutter, Mater, material. So maybe it's your mother. Mama. Mama was a substance, part of the visible, measurable world. Well, let me respond to both you and Christian together now. And to say that... What I said just a moment ago was, really, there's all these different inputs of teaching, but in the end, it's your exploration and questioning of them that makes practice work.

[30:44]

These Chrysanthemums forgot to be white. Let's not be white. Anyway, so I pointed out something which you tried out. And I pointed out something that you tried out, duration. And first you try it out as a concept. And you try to see if, you know, when you look at the car or you look, try to sense a feeling of duration. You see it works, or it doesn't work, or it works unexpectedly. And maybe the concept At first, as Christian said, it's something that you force on the situation.

[32:05]

And you notice that and then try to see if you can notice without forcing the concept. You just keep trying it till you master it, till you get as familiar with it as you can. And if you find yourself, your body, for let's say reasons you don't really know, but you can trust, if you find yourself or your body for reasons you don't really know, but let's say it's good to trust them, then you concentrate on that particular practice for a while.

[33:17]

So, Dogen says the purpose of thinking mind from the point of view of practice. I mean, thinking mind has all kinds of functions, usefulnesses, but from the point of view of practice, Consciousness is really only useful as the way we decide to practice. So something deeper than consciousness suggests you try this... Of the various practices I suggested... Something deeper than consciousness suggests the practice you tried, I would say.

[34:19]

But you can use consciousness to decide to stay with the practice. Okay. Now, before we take a break, I'd like to try to say a little something. When I look back on my practice, I remember that I thought I was doing various things. But if I look back from this point of view, I wasn't doing always what I thought I was doing.

[35:22]

I mean, my practice when I was younger was any teaching I read or heard about or seeker she told me I tried to master it or realize it. So if it was there, I thought I started out with faith. There must be something to it. these famous old ancient guys say it, so I'll try it. I wanted to extend my experience to include these ancient folks.

[36:38]

I wanted to I had a preference to extend my experience into every possible area of human life. There were some I decided not to extend myself into that seemed to be pretty bad. Yeah. And since I had a living teacher, If I came to the end of my resources and I couldn't go any farther, then I would ask him. So in this, if I look back from that point of view, I was trying to do something like that.

[37:41]

But if I look back from this point of view, then I see actually through much of it I was trying to follow something in my body. So that's where I was coming from this morning. I'm speaking about trying to follow something in your body. So I tried to make it non-obvious. By saying your arms or elbows instead of hands or hara. Now they say, for example, that commonplace in... in...

[38:55]

yogic practices which emphasize the hara. is that you should keep your attention on your hara continuously in order to maintain your health. That's a very common thing. It's like an apple a day keeps the doctor away or something. Do you have such a saying in German? Not that I know. What would you say? Potato a day keeps the doctor... No, I'm just teasing. I believe, I love potatoes, yeah.

[40:25]

Potato a day keeps the doctor away. It gets you fat, too, probably. Well, that's... What does it mean to... It's not just about... I have to say this in various ways to give you a feeling of the depth or complexity of the attention. Because it's also about monitoring yourself. A little bit like you took your temperature every 10 minutes.

[41:25]

But you're taking your temperature in your hara. You're sensing how is the meal. You're not looking to your stomach, you're looking to your hara. And you're not looking if somebody, say somebody says something to you that praises you or criticizes you. You don't look so much to your emotions or your ego, but you look to how it feels in your hara. So the hara becomes, and I really don't want to overemphasize the hara, but but I'll speak about it

[42:32]

And say, please don't overemphasize. So in a way, you're always, attention also then is asking your hara how you are. How am I? Who am I? You're asking your hara. And when you want to say that you don't feel so good because of a bill you just got in the mail. Yeah, you probably can complain about the bill or something. That's fine if you want. Könnt ihr euch über die Rechnung beschweren? Das ist vielleicht ganz in Ordnung. But at the level at which it may have affected your feeling.

[43:36]

But the level at which the bill affected your feeling. Aber die Ebene auf der diese Rechnung euer Gefühl betroffen betrifft. You absorb and and transmute that in your heart. Now I'm introducing a word transmutation in some contrast to transformation. Now, transformation, again, these are English words. Transformation has the feeling of changing the form. Or freeing yourself from form. The transmutation is to change something into something else.

[44:47]

That's a little different feeling, I hope. Okay. Okay, now, when you bring attention, okay, to your, I'll again say the hara, you also, to the degree to which you can maintain the connection, you begin to accumulate a certain kind of energy or power. Now, in this system, this is an area like that, this is an area like that, and this is an area like that.

[45:52]

Of the tandem? You know, it's so important, for instance, Japanese people have to have different tailors than we do. It's so important that they have to tailor their clothes differently. And they too will not wear belts around their stomach. Because it prevents them from monitoring their hara. So you see these Japanese businessmen in these Western suits, but the belt is way down below their stomach. And it looks so funny because they have this big shirt front and then a belt way down here in their pants.

[47:04]

They were the first proponents of the style that American teenagers call a plumber's butt. Do you have that expression in Germany? No, I don't think we have it. When a plumber's fixing the, you know, under your sink, his pants, you know, so it's called plumber's butt. Who would have thought the awareness of the hara led to plumber's butt? This is serious now. I'm talking about how you follow something in your body. And again, the entry to all these practices, please try first of all the breath.

[48:37]

So now I'm not talking about following the breath. You're not talking about it. No. I'm talking about the physical feeling that occurs when you follow your breath. And to follow that physical feeling that occurs from bringing attention to the breath. Okay? Okay. So, why don't we have a break? Luckily I hadn't said anything.

[50:35]

Just a small question. It was this example with the bill. You received some bill and then... What? The bill, the bill, yeah. And then you just monitor what's going on and say, ha, ha, ha. With this transmutation, I didn't catch it. Deutsch, bitte. And maybe you could speak a little more loudly. Yes. Well, maybe it'll become more clear as we go along.

[51:47]

But I just meant, whatever happens to you, you have various reactions to it. But in the way I'm speaking about, you're the defining reaction that... establishes your emotional state or mental state, is discovered through the felt, through this changing it into a kind of energy or something like that, transmutation. Now, Suzuki Roshi said, the nature of thinking mind is to limit reality. To make reality easier to understand.

[53:13]

It has to be somewhat easy to understand or we can't function in it. And that's what I meant when I said the job of consciousness is to make the world predictable. So let's try to take what Sukhiyoshi said seriously or literally. The nature of thinking mind is to limit reality. This is not a criticism of thinking mind, it's just that's what thinking mind does. You have to edit the world to function in the world. Man muss die Welt filtern, um in ihr funktionieren zu können.

[54:26]

Okay, so the nature of thinking mind is to limit reality, to make reality easier to understand. Also das Wesen des denkenden Geistes ist die Welt zu begrenzen und sie leichter verstehbar zu machen. So what we think about is only a shadow of reality. If we cannot depend on thinking, we'll understand the things around us as they really are. Now, the key word here in the practice is if we don't depend on thinking. Let's imagine this is true. That thinking, mind, limits reality.

[55:26]

The reality we know through thinking is only a shadow of reality. Even if you don't quite believe that in the way you live, let's imagine it might be true enough. that you'll consider not depending on thinking so much. And you'll see if you know things differently. Now, what does it mean to know things differently? Well, at least it means in this practice to be more satisfied with how you know things.

[56:49]

To feel better in this world. To feel more vitality and through your living in this world. So that's one quotation. Das ist ein Zitat. Now the other one, which again I've been using a lot recently. Und das andere ist, das habe ich in letzter Zeit sehr oft verwendet. Yeah, Yuan Wu, the... author and compiler of the Blue Cliff Records, said, once you've understood and realized the gist of the teaching, then Concentrate continuously without breaks.

[58:07]

And mature the womb of sagehood. Okay. Okay, now the turning point there is... How the heck do you concentrate continuously? It sounds impossible. Okay, so let's think about do we... Is there any example that we already concentrate continuously? Gibt es irgendein Beispiel, worauf wir uns bereits fortwährend konzentrieren?

[59:12]

Okay. Now, of course, I already said that concentration, quoting Suzuki Hoshi, is not concentration you do consciously. Okay. You can get it started by doing it consciously, but it has to have its own life. I think the most accessible way Experience of concentrating continuously is our conscious posture. Perhaps your parents told you to stand up straight and etc. So you may have needed some help in order to pay attention to your posture. Don't stand this way, etc.

[60:21]

Don't slouch, you know. So we have such things. In Japan, they're extremely aware of such things. Once I was giving a lecture in a conference In Bremen or someplace. And I said something like this. And there was a Chinese woman in the group, in the audience. I think it was Bremen. It could have been Tokmos. But anyway, it was somewhere. And she came up to me afterwards and said, you know, you reminded me of something.

[61:24]

This woman was in her late 50s. She'd left China when she was 19. But she'd been taught She said, I don't remember. I didn't remember it until now. I was taught what kinds of posture to sleep in, which allowed me to monitor my posture at night. This is maybe a slightly extreme form of there's no idea of natural in yoga culture. Everything you do is a posture. So I know a funny story about this. Jane Runk, now Jane Schneider. was the Jisya of Sukhriyasi at Tassajara in the first practice, second practice, third something.

[62:52]

One of the early practice periods. I think the third or something. You remember, Jane. You don't remember, Jane? You know Peter? Oh, they left before your time. How can that be before your time? Dean was at Zen Center for quite a long time. Anyway, so Jane told Suzuki Roshi that she'd read it was very important to sleep with your head toward the north. So, and that's some kind of teaching that you're supposed to sleep with your head toward the north. It's feng shui, you know, you have to get your house, turn your whole house around. So, Sukhiro, she said, well, okay.

[63:57]

And so when she set up his bed at night, she got a little compass out and she set his bed so it was with his head toward the north. So he had his own practice of when he heard the wake-up bell, he immediately got up. So, you know, we had these cabins and we didn't have beds in them and we didn't have electricity and we just had kerosene lamps. So Sukharshi got out of his bedroll, went straight for the bathroom and knocked over the kerosene lamp and everything, a glass of water and everything broke and, you know, so... So Jane didn't suggest anymore that he sleep with his head toward the north.

[65:06]

She let him sleep the way he wanted to sleep. But I'm very aware of which postures I sleep in at night, and probably all of you are too, but very definitely it's a practice of mine which postures I sleep when I first feel feeling of going to sleep, how long I stay in the feeling after I've sort of gone to sleep, and then if I turn over or not, etc. Also, I am very aware of the attitude in which I sleep, and maybe you are aware of that too. I am very aware of the attitude in which I have this feeling of falling asleep, and the attitude in which I turn around and really fall asleep. So because of practice I've extended the sense of posture into my sleeping. To a much greater extent than I did before I started to practice.

[66:12]

But whether we practice or not, most of us are aware, while we're conscious, of our bodily posture, how we're standing, how we're sitting. And while we're... And while we're awake, We're hardly aware that we're aware of our posture. Our posture itself is our awareness of our posture. It's become so... that we don't have to pay attention to it, we are it.

[67:18]

Now, he means something like that. Yuan Wu means something like that, and continuously concentrate. Now, A few of you occasionally fall asleep during zazen. Even some of the most experienced people fall asleep in zazen, I've noticed. Including myself. Okay. Now, I think anybody who does fall asleep in Zazen wonders, no, anybody who does fall asleep in Zazen, who's been sitting a long time, knows that something is awake even though your body seems to be asleep.

[68:34]

And if you don't know that, you can get very anxious during Sashin because the Doan looks like he's sound asleep. Here's the bell and the small bell and here's the dawn. And you think, he's never going to ring the bell. But somehow, bing, all right, I'm tired. Okay. That's also what Yuan Wu means by concentrate continuously.

[69:42]

There's an inner awareness that stays concentrated even when the body seems to be asleep. And that inner awareness can also continue while you're asleep at night when you're more experienced. Now, these aren't special things you ought to learn to do or something. They just, if they're going to happen, they happen if you sit enough, you know, practice enough. When they happen, they just happen when we practice and are satisfied. Okay. So we have these two quotes, quotations.

[70:46]

What does it mean not to depend on thinking? And what does it mean to concentrate continuously? Well, let's link them and say maybe to not depend on thinking is how we concentrate continuously. and develop the womb of sages and see things around us as they actually exist. Now I offer this to you. Do you want to do this?

[71:47]

Does this sound like a good thing? Okay, if it sounds like a good thing. Now you need intention. So that's what the subject of the seminar is, attention. Okay, to not depend on thinking also means we can say, to follow something in the body rather than to follow with the mind, with thinking. Okay. How are we going to follow something in the body?

[73:00]

So I gave you some suggestion, arms, these areas. And these areas means you kind of, sometimes you feel the world here. And you can all try that on. Just try on right now or next, you know, whenever, but right now. Just see if you can feel this area and feel the world with this area. Well, I hope you don't all fall in love with each other. Oh, no, I hope you all fall in love. So, yeah. Or we can take this area, and again, it's a kind of area.

[74:10]

It's not seeing, it's not hearing, it's a kind of area of knowing. It's like you bring your energy up here a bit and you feel your, maybe your face feels a little flushed, you know, something like that. I always feel it in my cheekbones for some reason as a kind of focus. It's almost like my cheekbones become more of a sense organ than my eyes or ears or so forth. Perhaps they feel like little antennas. You might think, yeah. And when I feel it here, I feel a certain... I don't feel it really clearly unless I can relax my shoulders.

[75:34]

And I feel it... Yeah, before I go there, let me just say, I was going to say about the Japanese in Japan, If you go to school in Japan as a kid, you have to carry all your books home and back to school every day. You can't leave any at school. And they have these little backpacks. And it's really to teach posture. Their idea is you should carry these books and develop a certain posture with this backpack. And so they want you to carry the books as part of your posture training.

[76:36]

And of course, you know, I mean, the dress, the kimono, the obi, these are all part of to use clothes to shape a certain posture. And I notice if you dress up a westerner in a kimono, male or female, they look ridiculous. In Tokyo or Kyoto you see tourists in department stores trying on a kimono to bring one back to America.

[77:38]

And they really They look funny. But I find if people practice, like us, trying a kimono, it looks fine on us. And there's clearly something, I mean, they see it as funny. The posture you're sitting in is the source of Japanese architecture. Because if you design a house, you can always sit that way. You don't have furniture, you have to have a soft floor and so forth. How did you put it?

[78:40]

You have to have a soft floor, you have to have, you know, et cetera. So conceptually, if you're always this way and you don't walk on it, Conceptually, this is not the ground. It's a bed or furniture. It is a furniture. It's like furniture, not earth furniture, as they say in East Germany, meaning a coffin. That's what I heard, that in East Germany they call a coffin earth furniture. That language has began to diverge because of the wall. Anyway. So most people in Japan have forgotten, but clearly the clothes, the kimonos, the obi, the architecture is designed to make the population sit in a meditation posture.

[80:10]

So, people who meditate have an immediate feeling of how to hold... How to... No, how to hold... clothes in shape. Some people don't get it, and their kimono's always like this, you know, and everything's skewed up. And since we're on the subject, you know, you understand that the conceptually Clothes of Japan and China are designed so your body is free inside the clothes, not free outside the clothes.

[81:18]

We design clothes so that they fit our body, so our body is free outside the clothes. They design clothes so that everything's quite big and you're free inside the clothes. And that's the... Basically what Issey Miyake did, he took the concept of Japanese clothes and then designed them to Western taste. So you all have all these things of big... The woman's body is somewhere in there under a thousand pleats.

[82:27]

Or maybe a hundred pleats. I never stopped and counted them. Okay. Now, So the way you dress and so forth has to do with what kind of body you're concentrating on. If I'm traveling or seeing people in ordinary circumstances and have to be a westerner, if I'm traveling and so forth and have to be a westerner, I wear a belt and things like that.

[83:36]

But when I'm here or if I don't have to, then I always wear pants with an elastic so I don't have to have a belt. So attention and how you work with these areas actually reshape your body. Reshape where you find your center of balance. Change where you find your center of balance. And if we continued, enough of us did it, it would change the way we styled our clothes. But you see the immense change, excuse me for seemingly talking about something different, the immense change that has occurred, at least in my short lifetime,

[84:43]

When people first started to exercise, no one did it in public. And to wear these little plastic pants and plastic jerseys, You looked pretty funny on the street. You found a track to do it in. A gymnasium. A gymnasium or a track where you could run. But now you see... people who presumably might be businessmen, all dressed in plastic. Blue stripes.

[86:00]

You look like you could blow them up and they turn into a balloon. I look inflatable. But these plastic clothes fit perfectly. probably are more comfortable for a body that is healthier in a different way, exercises. These plastic clothes, or exercise clothes, actually probably fit their new body better than the clothes. Yes, but this clothing made of plastic seems to fit this new body better. So they can probably concentrate continuously or feel healthier in these plastic clothes than they can in regular clothes. Okay. So not to depend on thinking.

[87:15]

So begin to find a sense of continuity in your body. To follow feelings in your body. And the first entry would be to, I think for all of us, is to follow our breath. And to follow a feeling, the feeling that arises through concentrating on our breath. Continuously noticing, having a sense of our breath. A kind of breath body. A breath mind. Breath speech. Like that. That's one of the entries. One of the gates. opens your and matures your intention to realize this practice.

[88:45]

Okay, let's sit for a moment and then we'll start. Let's sit for a moment and then we'll start.

[88:55]

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