Now, let's start anyway with see if anyone here has something you want to bring up or say or ask. Guten Morgen, by the way. Nebenbei guten Morgen. Yes, Nicole? Ja, wir haben gestern über den Ort des Geistes am Körper gesprochen. Yesterday we spoke about the location of mind in the body. I've read and practiced it quite a bit to transform feelings. Like hatred into love. So that you can make use of negative energies which eat you up, make use of them for yourself.

[01:07]

So I asked myself if it's possible do something with this process of transformation? To support or influence this process of transformation. By Moving the location of mind which then changes the feeling, as you said yesterday. I'm asking this myself because I think it's difficult to change the quality of a feeling. But it's not so difficult to influence the location of the mind.

[02:21]

Oh, no! Is it possible to change the state of mind by changing location of mind? You mean, is it possible to change an emotion by changing your location of mind? That's what you mean? Yeah. Because obviously if you change the location of a mind, then you change the mind. Okay. Well, I mean, at least together, this is the first time we've explored this topic. territory of mind in this way.

[03:35]

And I think you have the essential part you already have. which is you're able to see your moods as temporary, or your feelings, and you're able to imagine they can be different. Now, given that, what do you do? Yeah. How do you view emotions and so forth? Yeah, I can say some things.

[04:46]

But really we have to, you, each of us, has to kind of experiment with this territory ourselves. And know that experimentation is possible is, you know, the first big step. And now I think what we've done in this seminar is make a distinction between moods and minds. Thank you. Moods I'm using as a sort of synonym. I should say moods and emotions perhaps. I think the... What do I say and what do I do?

[06:07]

What I would say is that Overall, the best attitude in practice is to shift out of the mood or emotion into a feeling of mind. And a mind located in the immediate present. and a spirit that is located or anchored in the immediate present. And my feeling is that the best attitude is to accept them and not really so much to try to change them but just not live in them.

[07:23]

Like you can put it on a shelf but you can come back to it. And I think our deeper and painful experiences in our life, etc., you don't change them, probably you don't even want to change them. Yeah, because they're a kind of power, a resource. But you don't want to live in them all the time. No, that's what I would say. Okay, what do I do? I mean, I do that too. But I don't know, it's a little harder to teach. I think when I have a particular emotion, I sense its energy. And I go to the energy of the feeling rather than its shape in my personality.

[08:39]

And I really do have the experience that all emotions are about caring. If I hate or I'm angry or something like that, I feel that way because I care. So I tend to shift to the caring. But if you do, you know, emotions do have locations in our body as do memories.

[09:50]

And I think if you try to find a zazen-like posture just when you're walking around or some kind of open feeling, usually it kind of frees us from the location of the emotion or mood. The location of the mood or emotion. That's just my own personal experience in noticing what's going on with me. Okay.

[10:52]

Something else? Yeah. Yes, all right. I still have a problem with the location of the mind. Of the mind? Of the mind, either. Or of an emotion, yeah. I mean, I look at it physically, locations about me, when it's here, it's here, it's here, and I can't find a response. Do you speak German? I have still a problem with understanding Yes, I understand. Well, I don't really know, anymore, since I've been meditating for so many years, if perhaps this sense, this ability to locate the feeling of a mind and the body is really dependent on meditation experience?

[12:34]

But, I mean, you know, if you do meditate even, you know, once or twice, you can see what kind of mind you have when you're kind of sitting like this and what happens with your mind when you straighten up. Or we know there's a difference in the mind, big difference, when we're horizontal and when we're vertical. So posture certainly is related to the mind you have. If you're driving and you're sleepy, say, if you straighten up, you're much more likely to be awake. So the sense of having a feeling of the mind and the body

[13:46]

is a refinement on just that different postures have different minds or moods that go with it. Now I suggested yesterday getting up and walking around when you have a certain mood. And I said that so I don't attach it too much to meditation. Get up and walk around and see if you can feel the presence of a mood. What kind of mood is in my walking around now?

[15:05]

My own experience anyway is eventually you get, so you sense a difference. And when you meditate, too, it's a regular habit. It's just part of your life, like sleeping. You notice things like where you itch. And now that pattern of itching, even if you scratch, moves around. And at some point you begin to see that actually these itches or other sensations that are similar are at acupuncture points.

[16:24]

I don't know many acupuncture points but I know enough to know, oh yes, I often feel certain feelings at various points in my body. So what I'm speaking about here is a, yeah, perhaps something that's, unless you really meditate regularly as a basic commitment in your life, maybe it's hard to feel. Others of you would have to tell me that, too. It's somewhat like, in a way, the practice of meditative stabilization, stabilization of the mind. So your mind rests wherever you place it. It doesn't jump around.

[17:39]

Like I put the bell here and it stays there. And that's a basic skill for any advanced meditation practice. But I think in our lay life it's pretty difficult to realize that. Yeah, so I guess what I would say is that if you take away from this seminar the sense that all mental phenomena has a physical component. And all sentient physical phenomena has a mental component.

[18:46]

You may get to notice, be able to notice this more just by having the feeling that that's the case. And of course, such noticing... is enhanced certainly and probably dependent upon by a greater weaving together of mind and body. And the key to that is this path of the breath I mentioned, I think, Friday night.

[20:08]

And for lack of any other one, I would say just, maybe I'd say right now, the more you practice bringing breath and speech together, And speech and thinking, breath and thinking together even. or seeing in relationship to exhaling and inhaling, that it definitely increases the ability to notice mind and body's interaction. I always have to think about how much is this something we all can do or how much of it is dependent on a yogic skills.

[21:14]

Thank you for bringing it up. Someone else? Are there synonyms for caring in the emotions, like hating and caring? Or a phrase or an explanation? Then what I've just said? Geez, I don't know. Let me think. I'll see what happens. Okay, so what we did yesterday and what I tried to do was to get us more aware of the territory of mind.

[22:27]

And the key to that, I would say that, And the key to that, I would say, is that you really trust your empirical experience of mind. Not just the language category of mind, but the, again, empirical experience of mind. I really don't think so.

[23:48]

I think there's a line there that you're much more likely to experience the territory of mind then through meditation, through zazen, then you are through mindfulness practice. And it takes a particular unstructured zazen practice. Unstructured zazen practice. If you're going to have notice physical differences in mind. Now, the difference The biggest difference is to notice the field of mind and not the contents of mind.

[25:13]

The field of mind in which the contents arise Usually our attention just goes to the contents. We don't notice the field at all. Like you're reading a page, your mind goes to the letters. It doesn't go to the flat piece of paper. Yeah, I mean, unless it's a particularly nice piece of paper, we generally just see the letters. Because what consciousness notices, of course, is distinctions. So consciousness can't notice the field of mind.

[26:25]

That's just a fact. That's a definition of consciousness, that which cannot know the field of mind. Yeah, so maybe this is a kind of entry to what I'm talking about. Vielleicht ist das jetzt eine Zugangsmöglichkeit, worüber ich jetzt sprechen möchte. You can feel the field of mind, but you can't think the field of mind. Ihr identifiziert Samadhi durch fühlen, nicht durch denken. So let's say you do zazen regularly. And you notice when you have a lot of thoughts. And when you have few thoughts.

[27:29]

And you notice when you have a lot of thoughts and you identify with thoughts. Okay. So I would say there's like four territories there. Practically speaking. One is you have thoughts and you identify with them. Your mind just follows the thoughts. And in that you're rooted in a sense of past and a sense of future. Now, let me just mention, go back, which I've been mentioning quite often is the sense of infantile amnesia. Vergessen von Kindheit.

[28:44]

It's forgetting about childhood or something. You know what amnesia is? Yeah, amnesie, but it's kind of a strange word to say. It's like a medical term. Amnesia is a kind of medical term. Also, infantile amnesie. Okay. That's what it's called in English. Sophia is, like children her age, very alert. She notices everything. And I'm trying to figure out what she remembers. I know her favorite word is essen. She tastes the words. She said she wakes up in her sleep and says, And so... The other day, I don't know, a couple of weeks ago, she came into my office.

[29:54]

And near my computer, I had some crackers. She found them right away. And then she wasn't in my office for about, I don't know, five or six days. And I was away. And she came in and she went and zoomed right across, passed everything through the mess for the crackers. So she remembered exactly where the crackers were. But if I died today, When she's 10 years old, she wouldn't remember me at all. She'd say, I never knew my father. And you can think back.

[30:55]

When are your earliest memories? They don't penetrate, except maybe a few little spikes. They don't penetrate very far into your childhood, into your infancy. Also dann gibt es da vielleicht ein paar Spitzen, die tiefer hineinreichen, aber im Allgemeinen kommt ihr nicht in die ganz frühe Kindheit zurück. Also was erinnert sie nicht? Warum würde sie sich an mich nicht erinnern können, aber wo die Kekse sind? Yeah, but she won't remember ten years from now where the crackers were either. So this is quite interesting. To me it's very interesting. What's going on? Now, in Buddhism we have... how can I say it, the basic, the most fundamental activity of mind, is to notice things which appear and to notice their inferential extensions.

[32:22]

What the hell is that? Inference is, you know, you deduce, you infer something from this, you can see the patterns. Transformatives, right? Patterns. All right. So you see what you see and you see the patterns. Like you see a tree, you notice other trees. So she certainly sees a picture. She sees where the crackers are and all that. So she sees what I would call inferential patterns, but she does not see, she doesn't create memories in the ordinary sense of consciousness. I don't know how interesting all this is, but here we go, so let's talk about it.

[33:39]

When I was just at Venice meeting with this group of scientists, one of them mentioned somebody who could remember everything. And his life was kind of destroyed by being able to remember everything. Most of us selectively remember. And somebody gave him a complete, I think this was in Venice, a complete nonsense formula. It filled half the blackboard. What complicated, you know, the most complicated mathematical formula you could imagine. But it was complete nonsense. It wasn't mathematics at all. And something like 10 or 12 years later, he met this guy again and said, do you remember that formula I gave you? And the guy said, yeah, I remember.

[35:09]

And he just went up and wrote the whole thing on the book. And this scientist said to him, How did you remember that? He said, I can see you sitting there telling me the formula, showing it to me. I remember exactly the trees blowing outside the window. Yeah, okay, so you remember that, but how do you remember the formula? I know some people have some ability like that and they just can see it visually. But this guy made a story that this was a little guy who was on top of that and he liked this.

[36:13]

So he created a story out of the whole formula. So the point seems to be that we need to have stories to have memories. Things seem to have to have meaning to have memory. And we usually give things meaning through our personal history. So there's a great intimacy in the creation of consciousness and the creation of a personal story. I would say, for example, Sophia is not conscious, yet she's aware. And she is in the process of creating consciousness.

[37:31]

And as I've said before, names turn into words and words turn into grammar and sentences. She's developing the framework of consciousness. So I can imagine that she may feel the field of mind. In any case, when we practice meditation, and you begin to feel shift from thoughts you identify with to thoughts that just come and go. As Sukhriyasi again always said, don't invite your thoughts to tea.

[38:31]

So if you cannot invite your thoughts to tea, it means mind is bigger than your thoughts. Now you can begin to have a physical feeling of the mind that does not invite your thoughts to tea. And you can feel when you get caught up in your thoughts, your posture changes for one thing. Your thumbs begin to collapse. When your thumbs go like this, you're thinking too much. When you go like this, your mind is too loose. To maintain this mudra, the kind of roundness, actually produces a certain kind of mind.

[39:49]

So it's a kind of barometer of your mind. So you begin after a while to be able to feel when you have very few thoughts. And if you can strengthen the physical feeling accompanying the mind with few thoughts, You can actually much more easily enter samadhi. Or if thoughts or anything do come up, they're just little tiny things. You're simply not drawn into them, not involved in them.

[41:05]

Now, you can't do that by thinking. You have to do that with your body. So that's where yogic skill comes in. I say yogic, but it's actually ordinary meditative skills. And noticing when you identify with your thinking, when you just have thoughts, that you're not inviting to tea, when you have very few thoughts, when you have no thoughts. And that is a physical difference you can feel. So that's an entry into feeling in the body, the mind. That's a meditative experiential entry rather than a breath experiential entry.

[42:16]

Well, this has been fun. I don't know, interesting fun. Das hat Spaß gemacht. Interessanter Spaß. I don't know if we advanced the topic, but maybe we have. Ich weiß nicht, ob wir im Thema vorangekommen sind, aber vielleicht haben wir das. But it seems like time to take a break. Aber es scheint jetzt Zeit für eine Pause zu sein. And if I had anything to say, maybe I'll discover it after the break. Und wenn ich vielleicht was zu sagen habe, entdecke ich das vielleicht nach der Pause. All right. Thank you very much. Vielen Dank. Thanks for your questions. Danke für alle Fragen.

[43:16]

Thank you for translating. You're welcome. Thanks for speaking. Oh, you're welcome. Yeah, I think that, for me anyway, that was useful discussion. I don't think I've ever pointed out so clearly that samadhi... And I remember being... Samadhi is one of the first words I knew about meditation and Buddhism. One of the first words I knew that I couldn't figure out exactly what it meant seemed to be a necessary dimension of meditation, but it was elusive. So somebody want to add to this question or say something else?

[44:32]

Yeah. I'm not sure if I can make it clear what I want to say. That's what you said yesterday. Maybe I started the end. I have a question. Is it possible to... Feel, experience, give compassion and love without a body. Without a body? He better say that in... He can translate himself much better.

[45:32]

Oh, without your own or someone else's body? Okay, I'll translate it. It's possible. Liebe und Mitgefühl zu fühlen, zu erfahren und zu geben ohne einen Körper? Or is that the reason for taking a body? Oder ist das der Grund, einen Körper anzunehmen? Well, I mean, I have no experience separate from my body, so I couldn't, you know... My mind and body were born at the same time. Yes? But if I don't get into some kind of imagination that I don't have, If I imagine, say, being in a coma.

[46:47]

Yeah. And I've known one or two people who were unable to... Their brain was alive, clearly. They're thinking, but their body was immobile. Yeah, they might think compassion, but I don't know if they could give compassion. They might feel grateful that people were taking care of them. I think if you, Arnie Mendel probably, the psychologist, would probably say that if you're very subtle, you can feel in there, even a body in coma, you can feel something.

[47:55]

But Mendel's way of working with people in a coma is working with their body. I don't know if that's what you intended to ask. And I don't know if that's what I intended to answer. I don't know. We spoke yesterday. I think this question came after the talk we had yesterday in the book. So this question came to me yesterday. because everybody or almost everybody talked about an experience of mind after an accident, during an accident.

[49:06]

This was something very special or something very different to normal consciousness. Also viele Leute in der Gruppe, fast jeder in unserer Gruppe hat von einer Erfahrung berichtet, von einem Unfall. And the conflict yesterday, because this... When I come here, it's always wonderful. But I'm always reminded of the Four Noble Truths.

[50:07]

So when I come here, it's always wonderful for me. It's a very beautiful place. I'm always reminded of it and I'm very happy. And the first one is suffering, there is suffering. And the Buddha said, that's what he said, after years or lifetimes of practice, that's what the Buddha said after years or many years of practice. He also said there were three other noble truths. I figured out I could be the most happiest person in the world, but I would still have this body, which means taking a body is in this samsara, the rounded breath and death.

[51:12]

This is suffering. It's nothing to do with whether I'm happy or sad. Do you have some experience of taking a body, of being disembodied at some point? This was what people were talking about yesterday. This is why this question came up. Because I asked myself, is this Buddha mind? And I don't think it is. Yeah, I don't think it is either. Okay. And I asked myself, what is Buddha mind?

[52:16]

So, ich habe mich gefragt, was ist Buddha Geist? And from what I've heard or read, studied, it's something like all-consuming love for everything within. So, ich habe mich gefragt, was ist Buddha Geist, wenn das nicht Buddha Geist ist? Und das ist so was wie eine allesverschlingende Liebe für alles, was lebt. But this, what surprised me, that this is not described by the word mind. . And I remember you saying in summer about being in England and people didn't like to embrace it.

[53:46]

And I think this is a very English thing and this is an English word. Oh dear. But it's also a Californian word and we love to hug. I apologize in England and even in Germany I say, can I give you a California hug because I know people who... A friend of mine, Charlie Tartt, is one of the leading researchers of psychic phenomena in the United States. Ein Freund von mir, Charlie Tart, ist ein führender Forscher in übersinnlichen Angelegenheiten. Also ich kenne ihn ziemlich gut und ich vertraue ihm vollkommen.

[54:49]

Und einer von seinen außergewöhnlichsten Fällen I don't remember exactly, I don't know if this woman had an accident or something, but she did realize she had an unusual ability. Well, it's not uncommon, for instance, for people who don't meditate to have the experience of being like above their body when they sleep or something like that. I would say that people who have that kind of experience are more likely to decide to meditate if they get the opportunity. Well, this woman... called up Charlie and said, you know, could you study me?

[56:01]

I don't know what's going on. I have this ability. I'd like to share it with you too. So he could get, say, something put on a piece of paper, a word or a series of numbers, Which he didn't know and didn't have any contact with a person so it could be mind reading. And so without knowing what's on this piece of paper, he put it on a beam up at the top of his office. And she would go into a trance, a kind of trance.

[57:09]

And then she'd tell him, she said, she traveled up there and looked at the piece of paper and tell him what the numbers were. And she could mostly do this regularly. She knew how to create the state and do it. Yeah. This is not Buddha mind. It certainly widens our sense of what mind is. And so far, the people I know who do try to study these things, I think they do best when they just study them as, yeah, this seems to happen. Seems to be possible. Is possible. When they start making theories about it, like there's some universal mind, then they run into trouble.

[58:18]

We're very quick to make theories. I don't think these exceptional things should lead us to make theories about the universe and the mind and so forth. But knowing that these things seem to be real, at least for some people, another example is these studies done of twins. You were brought up separately by adoptive parents. You probably know about them in quite a lot of studies.

[59:21]

And they grow up and they marry somebody named Abigail. And they get a divorce and they marry somebody named Grace. And they both marry two women named Abigail and then two women named Grace. And they both have a dog named Henry. And they both flush the toilet before they're finished peeing. And they both like Dr. Pepper, which is a kind of Coca-Cola found in the southern part of the United States. Now, current theorists say, well, they're genetically disposed. This proves that genetics is more important than nurture. But I don't think anybody has yet found the Dr. Pepper gene.

[60:24]

So it's much more likely, if we try to make a theory, The twins are prone to act at a distance through some kind of connecting awareness which is not conscious. The twins are prone to act at a distance But that's unthinkable now in contemporary science.

[61:28]

No scientist would dare say that. So from my point of view, he's not really a scientist. He's more interested in his career than the truth. Now, Buddhism treats all of this stuff as the intermediate world. Intermediate is in between. Well, yeah, sort of. Yeah. anomalous events that you don't make theories about. Okay. But again, I think having some sort of sense of this is possible at least.

[62:34]

We shouldn't let that lead us into theories. My opinion is. But it can lead us into noticing our own experience with much more alertness. And noticing our experience outside the categories of as I've been saying, our usual way of thinking, what's mine, what's this and that. Okay. Now, I would say that more important than love or compassion in Buddhism... is an understanding of how we actually exist. Okay, so let me leave it at that right now and say a few more things and see where we go. Okay.

[64:05]

Now, as you all know, we're going to stop at one o'clock or thereabouts to have lunch and that's the end of the seminar. Okay. So let me just start with what appears. And where I left off. Speaking about samadhi. I think what everyone notices if you practice zazen You do have sometimes somatic states of mind.

[65:17]

Nearly empty of content, nearly empty of thoughts. Or you have states of mind in which there's no thoughts of self. But I think everyone notices that as soon as you notice that you have this state of mind, It goes away. Thinking and noticing, immediately there's no samadhi. Okay. But at some point, you find that you can actually notice you're in samadhi and think about samadhi and keep it even while you're thinking.

[66:37]

Now, if you study this, if you observe the process, I think you'll find that you're holding the somatic state of mind with your body. So now it's a body-mind state, not a thought state. And then with a certain corner of your thinking you can observe this body-mind state without losing it. Now what's the advantage of this? Is this just some kind of yogic athleticism?

[67:50]

Well, it does create the possibility of really studying consciousness. It's almost like you can get off the ship of self and consciousness into a little rubber life raft or something and study this big ship that you've taken so seriously. And after a while the boat gets smaller and smaller. You don't fit on it anymore. And you really feel more identified with the water than the boat. Or something like that.

[69:05]

Samadhi is an entry to that. Samadhi is also an entry into... It's the beginning of being able to experience the field of mind. Which is a physical, not a thought experience. Or a mind-body experience. Now, this also tends to clear the body of obstructions. Because your body is rented out to your karma. Your father owns your left shoulder. Your mother has leased much of your back. Three ex-lovers own your stomach.

[70:21]

And you can't get rid of this stuff. I think technically it's called somatic markers or something like that. Technisch heißt es somatische Merkmale oder so ähnlich. And if you sometimes do, as I've often mentioned, you do massage, some people you massage and memories come up with certain parts of the back or so. Also, das habe ich auch schon mal erzählt. Ich glaube, wenn man massiert, den Rücken zum Beispiel, und gewisse Stellen dann bearbeitet werden, da kommen dann Gedanken dabei. So there's a certain... Erinnerungen kommen hoch. There's a certain topography of the mind or of consciousness and karma in the body. And one of the shifts that happens in meditation I think it's quite common and certainly was my experience.

[71:37]

I've been meditating regularly about five years before my stomach released. I thought my stomach was relaxed. One day I was sitting and it just went... Come back, little stomach. Yeah. And that was the beginning of a kind of body pliancy. And a part related to samadhi actually is a pliancy of the body.

[72:38]

The body feels soft over. So, you know, when I straighten your posture, touch your shoulders, I can feel all of this accumulated stuff in your body. Some people's body is much softer. And some people, their shoulders will actually go down, and if I touch them, their shoulders go down. Some people's shoulders start to involuntarily tremble. And some people actually start to weep when their shoulders go down.

[73:43]

So we're always holding our body. So samadhi is related to pliancy and pliancy is the quality the body has when you no longer hold it. Okay. Now that creates the possibility in the body and the mind and their experience together to be more free of karma. To actually shift how karma functions in you. Okay. I'm reading a book now by a man named Pierre Hadot, French H-A-D-O-T.

[75:15]

He's a professor of philosophy in Paris. And his central idea is that is really philosophy as a practice, not as a study. A philosopher, he says, is really someone who lives through their philosophy. And develops and matures a philosophy through their living. And his central Central to this is his sense, idea, study, that all philosophers have philosophical or spiritual exercises.

[76:30]

No, what's interesting is, I assume it's true, this guy seems to be quite good in what he's writing. But it's amazing how simple the exercises are compared to Buddhist exercises. Now the Epicureans and the Stoics, for instance, both recommended that every morning you decide this is going to be your last day. And you live as if it were your last day. And you're grateful for each moment that appears. Well, I mean, I think Buddhism just assumes you're going to do something like that.

[77:43]

Yeah, I mean, that's... But if you do do that, it does make a huge difference. And I remember there's a Zen story about a Zen master meeting some guy in the woods. who seems to be a thoroughly realized person. And he says to this guy, tell me what your practice is, who your teacher is. I don't have a practice, I have no teacher. The guy says, well, you feel like a great yogi. Yogi Bear?

[78:44]

No, he doesn't say that. He says, well, I don't know what you're talking about, but... Well, you must have some practice. I can feel it in you. And the Zen story is, the guy says, every morning I wake up as if this were my last day. My mind never strays from the imminence of death. Mein Geist schweift nie von der Unmittelbarkeit des Todes. And then the Zen Master says, I understand. He made noises like that, he'd have to be a Japanese Zen Master. But if there's any... I'd say if there's any one or two practices that we would emphasize in Buddhism,

[80:09]

is to turn, reverse the mind from objects to mind itself. I would say to practice with the breath is very basic. But that doesn't generate Buddhism. But if you also practice knowing that every perception points at mind as well as the object, then you're generating Buddhism. And this guy, this French philosopher, professor, points out that Aristotle says, enjoy sensing what you sense.

[81:11]

Enjoy. And that's almost always translated, he says, in joy being alive. But translated that way, it has no sense of practice. I mean, you can tell somebody to enjoy being alive and you say, well, yeah, thanks a lot, but I don't. It's a miserable mess. But if you say, enjoy sensing what you sense, you can actually practice with that. So practice is at the center.

[82:31]

This guy's point is that practice is actually at the center of real philosophy. Okay. All right, so what are... What practice shall I speak about now? There are, you know, there's a number of really fundamental practices. Yeah. Eightfold path, the six parameters. Okay, so let me speak again, reminding us again of the six parameters.

[83:34]

But let me speak about it now from the point of view of mind rather than attitudes. Are some of you surprised at how different the pre-day was from the seminar? Or maybe you don't notice any difference. To me, they're quite different. I don't know how I got here from where I got there. Maybe I should go back to the end of the pre-day for the end of the seminar, but I don't know what will happen. Because I enjoyed the end of the pre-day.

[84:45]

With those several koans. I thought I might continue to develop one of those koans. But here we are in the six parameters. Now what I've found we've done yesterday and this morning, is to begin to make a distinction between consciousness, for sure, and moods and emotions, and mind.

[85:52]

And I guess I'm saying that as we can distinguish what mood we're in, you know whether you're angry or sad or happy, etc. As you can distinguish what mood you're in, we can also, it's possible, distinguish what mind we're in. Also, wenn man in der Lage ist, Yeah, what do I really mean by that? So I think I have to find something, something we already know, a lot of us know, Which is the three minds of daily consciousness?

[87:12]

In other words, immediacy, inferential mind, sorry, intermediate mind, And consciousness. Or we say borrowed mind. Okay, now the classic example is I can feel you. What is your name? I forget. Fritz. It's nice to see you again. It was nice to see you before I remembered your name too. So Fritz is here and sitting here and I've... He's right in front of me, same size as me.

[88:18]

Same color hair, but... More of it, and I shave mine off. And while I'm talking with you, I certainly feel his presence. And it's a kind of topography. I feel... You, it's a kind of bump there and a bump here and a bump there. And I feel your presence without thinking about you. I mean, if you left, I would feel differently. But I could see the people behind you better.

[89:20]

I can see everyone just fine. I'm just kidding. So that's immediate consciousness. Now I can stop and notice you. And I can notice that you're younger than I am. But that's still something, that's inferential consciousness. Immediate consciousness. I'm thinking, but it doesn't interfere with my sense of being in the present. But I can physically feel the difference between the mind which just feels you and the mind that thinks about you. But now the mind that knows your name.

[90:21]

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