So we have this surrounding reality that despite centuries of assuming somehow we're separate from it, we now have generally felt, understood that we're not separate from it. Realisieren wir, dass wir davon nicht getrennt sind? We're not special creations and this is our house. Also wir sind nicht spezielle Geschöpfe und das ist unser Haus? The house and us are all the same process of creation. Also das Haus und wir selbst sind der gleiche Schöpfungsprozess. Although that's sort of intellectually accepted in part of us. For many of us, part of us doubts it or really doesn't believe it.

[01:05]

And I think most of us don't really live it. Okay, now... Yuan Wu is not giving us any fancy teaching. He is in effect asking us to be... He's asking us to be very clear about what we feel, know, believe. Er sagt uns, sehr klar zu sein über das, was wir fühlen, denken, wissen, truthful, and the more we can be truthful, clear about how we actually exist, the more

[02:22]

we'll realize right where we stand. Okay, so I'm trying to create as clear a picture as I can to follow Yuan Wu's lead. We live in this mystery We live in this mystery of Freeport, Kerala and Gislet and Peter. 66% dark matter and 66... No, 33% dark matter and 66% dark energy. and rest Darth Vader. Okay, so we're in this mystery. Now, right where we stand is already not fully our reality. We could say if you're enlightened, this is then fully your reality.

[03:54]

Okay, now Yuan Wu tries to give us some kind of hint. Bring your mind to where there's no before and after. Now at first you may not think that's possible. But actually we all have experiences of a mind somewhat free of before and after. Yeah, and we say we're daydreaming or sunbathing or drunk or I don't know what.

[04:57]

Like, who knows? But we don't think of it as reality. We think of it as daydreaming or something. And perhaps in zazen we have the feeling of, you know, sometimes no before and after. But we again may have the idea that well I don't always have a mind without before and after.

[06:10]

Or we may think, yes, but only sometimes do I have such a feeling. And how can I bring my mind to a place where there's really no before and after? How do I bring it? I call up UPS. Next day, please. Send me a mind with neither before or after. Whatever you charge, it'll be cheap. How do we do it? And then again we probably imagine a mind with absolutely no before and after.

[07:17]

And that makes us feel probably discouraged. That's not possible. So I want to emphasize that yogic thinking is not entity thinking. It's a, we could say, maybe a contemporary way of process thinking. Es ist vielleicht im gegenwärtigen Vokabular ein Prozessdenken. So we're not talking about A or B, we're talking about AB and BA. Also wir sprechen nicht über A und B, sondern BA und AB. It's a relationship, there's no complete different poles.

[08:21]

Also es ist eine Beziehung, es sind keine zwei ganz verschiedenen Pole. You can be an inch from the North Pole and be south of the North Pole. To everyone else, you're at the North Pole. So the point I'm making is that, which I've been trying to say in various ways for the last year or so, because I think you've really got to get it, A going toward B functions as B. A B going toward A functions as A. Okay, in other words, it's simple.

[09:30]

A mind... A mind which is putting down its baggage. Ein Geist, der seine Koffer ablehnt, functions like a mind free of baggage. A mind picking up baggage functions like a mind full of baggage. So if your mind is moving toward, say, less preferences, it's dynamic in you is a mind free of preferences. Its power will be less if it's still got a lot of preferences, but it still functions as a mind free of preferences.

[10:51]

Maybe it is still less powerful because there are still some inclinations, but it still works as if it were free of inclinations. So we're in this island, let's call it, in this cosmos. We function on a little island of 5% of it. somehow the universe has produced five percent of predictable stuff

[11:59]

And it has gravity and goes around, circles around itself and blah, blah, blah. So we live on this little 5% island. And we have to follow the same rules in a way to live on it. Und wir müssen die gleichen Regeln befolgen, um darauf zu leben. So we've made our own predictable world on it. Also haben wir unsere eigene, voraussagbare Welt darauf kreiert. Okay, so let me go back a moment. If you move more toward a mind with less sense of before and after, also wenn du dich auf einen Geist zubewegst, Some people you know, people whose every move is dictated by plans for tomorrow and next year and so forth.

[13:21]

And they drive you nuts. I mean, they're never in the present. It's always like... Ja, und die sind nie in der Gegenwart. But then there's people who never make any plans for tomorrow. Und da gibt es Menschen, die machen nie Pläne für morgen. Mañana is good enough for me. Morgen ist gut genug für mich. Which means, I'm not going to do anything, whatever. Das heißt, ich werde nichts tun. Those people drive you crazy too. So you need some kind of balance between making relevant plans and also not making plans where it's not necessary.

[14:22]

If you're able to not make plans when it's really not necessary, you're already closer to a mind without before and after. Now maybe, for instance, you'd like me to have more plans for my lectures. I have it all with .7b, but I'm not like that. I have a general idea of what I might talk about. I feel better if I have some general idea. In the Sashin recently that we just finished, I was so jet-lagged and so tired one day, also tired from my radiation treatment.

[15:31]

And during the session, shortly before, I was so tired and was still in jet lag and also tired of my radiation that I said, I can't, I'm going to cancel the lecture. I cannot give a lecture. I can't even think. I can't even lift my arm. Oh, my God, no. I'll cancel it after I take a nap. So I slept up till time I was supposed to give the lecture and then I get up and said, I'll just talk about whatever. That was the third or fourth day and people said it was the best lecture of the session. But I don't think I want to do that every time I have to give a lecture. I like to have a general idea, but if I have too much idea, then I can't give a lecture because I don't feel it.

[16:59]

So I would say that I'm always trying to find a balance between a mind which has a sense of what comes next and a mind which really doesn't have any sense of what comes next or care. And we all know this to some extent. And knowing this is actually you're in the midst of practicing what Yuan Wu is talking about. You're mixing together nothing, no big deal.

[18:00]

You're mixing together a mind without before and after and a mind with before and after. Are we doing okay? I mean, is it fine so far? Because I see so many problems. roll my sleeves up and get to work here. Okay, now let's go back to the island of five percent.

[19:00]

So on this 5%, unbelievably small part that Earth is, of this 5% of the cosmos on which is visible matter, And this world of visible matter, which we call some kind of cosmos or reality. Things seem to have predictability, continuity. Scheinen die Dinge Kontinuität und Voraussagbarkeit zu haben. Then they have duration. Dauer. Yeah. Millions, hundreds of millions of years.

[20:11]

Ja, hunderte Millionen von Jahren. Okay, now each of us is living on this little island of visible matter. And our senses function to make it visible to us. And our consciousness is organized. Our consciousness, the function of our consciousness is to make this predictable. Yeah, okay. So let's define consciousness. Unless we have a clear idea of consciousness, we won't have much understanding of Zazen meditation.

[21:14]

Okay. So, some of you have heard me say this. I've been speaking about it the last some months. Consciousness is a function of mind. Self is a function of consciousness. We could say if we want to deal with ego, ego is a function of self. And in each case, these functions function to make the world more understandable, predictable, etc. And definitely to give it a before and after.

[22:19]

Yuan Wu says, bring yourself to a mind without before and after. That sounds like it's not consciousness. It's so much easier just to practice. But I've been practicing a pretty long time with quite a lot of people. And I see very clearly if people don't get these things straight, their practice doesn't develop beyond a certain point.

[23:24]

Okay, so what is the job of consciousness? To show us, give us a cognizable world. A world that the mind can remember, understand, etc. And to give us a predictable world. That, you know, If I look here, and I look here, and I look back here, my consciousness still knows it's there. Since we were talking about psychedelics this morning, long before I started practicing Zen, I took a lot of something more.

[24:29]

Mexican mushrooms. What was it called? Mezcal. Yeah, I ate a lot of them. And I started to go, I was up all night. I didn't have any before and after. This was probably 1957 or something. And I was walking home, trying to walk home. And I would look and there was, you know, I knew the street and I knew that that was that. I knew, oh yeah, I'm supposed to go that direction. So I was, I don't know how many lights change while I'm standing there, but you know, One or two. And I decided, okay, I know I have to go that direction.

[25:50]

So I turned that direction. And I forgot everything. I didn't remember that direction. And then I forgot everything. I didn't remember anything from that direction. I had no memory of things that had just happened. I thought it was a little odd. And I thought, you know, maybe I'd better not go to work today. This is going to be hard to do.

[26:51]

I worked in the publishing company. Was the phone there? It wasn't there a minute ago. I shouldn't tell these stories. I'm supposed to talk only about Zen, I'm sorry. So anyway, I definitely had a mind without much before and after. But... Strangely, I could still think about it. I knew I'd forgotten. There was that kind of meta-awareness functioning above or surrounding consciousness, but consciousness wasn't really functioning. And it took me... I don't know, quite a while, an hour and a half or so ago.

[27:54]

I'd usually do it in 20 minutes, but I did get home. And I slept, and then it was, you know, my usual consciousness returned, and I was glad that it did. So now what am I recommending to you? Am I recommending that you get in this state? Is this what Yuan Wu means? No, he doesn't mean that. But that awareness which was free of consciousness, would still let me think about, I've forgotten that street now, etc.

[28:58]

That awareness is something close to what Yuan Wu is recommending. But not forcibly separated from ordinary consciousness. Okay, so how do we realize this awareness right where we stand? Somehow free, partially free of ordinary consciousness. Now, I can try to say something articulate about it. But, you know, it's not experientially complicated, but in expression it's complicated.

[30:14]

So I have to kind of draw a line of, I don't want to try to articulate too much. Because articulation produces the very consciousness we're talking about being somewhat free from. So let me continue for now the definition. There was no before and after there for a little while.

[31:23]

Maybe we should have a little break and then we'll come back. We can't do everything. This is just prologue, you know. Okay, so let's sit for a moment and then we'll leave it. Mm-hmm. Realize right where you stand.

[33:00]

Generate a mind free of before and after. Here and there. Inside and outside. A wide, joyous, calm mind. Is this fundamental reality? Is it one of many possible realities? Is it fundamental reality? the fundamental reality we want so much.

[34:40]

do our discussion yes um I would like to talk about generating a mind, a certain mind and how to do this. I would say there has to be some intention and well and But how to stabilize this? That is not only, as you said, for a certain time, but something continuous. Yeah.

[36:55]

German, please. Well, I am most interested in the question of how I can change my mental state and influence it. I think that there is at least a certain intention needed for this. In this context, I would like to learn more about how I Well, that's a question that's at the very center of transformative practice. And there I'm making distinction between restorative practice and transformative practice. Restorative practice is really what much of our practice is in the first years.

[38:01]

We, in a sense, restore ourselves to the experience of a still mind and body. I mean, we already know to some extent a calm mind and body, but you know, it's hit or miss. Yes, so restorative practice is like that and it's, you observe a wider world than ordinary, your ordinary thinking. So you get to know various states of mind, like perhaps one without before and after.

[39:11]

Okay, but then how do you decide just as you're pointing out that you want to generate such a mind? Okay, the two key ideas experienced ideas. One is that intention is... I wish I had more words. Intention is a kind of thought which is not thinking.

[40:22]

So intention functions outside of consciousness. It's not discursive thought. It even functions at a deeper level than the level at which we know what we're going to do before we think it. So you have an intention. And that intention has to be there already, so in place. And the intention is, in a sense, a kind of concentration waiting for an opportunity.

[41:32]

Yeah. Sukhir, she said, you know, he said, don't concentrate in the sense of you do something. Concentration is a form of more like readiness. He likened concentration to the thousand arms of Avalokiteshvara. It's like... the aura of, you know, we're talking religion here in a sense, Christ has a nimbus or aura, usually portrayed that way. That means that while, this is getting to be an awful long answer, I'm very sorry,

[42:36]

This means that while Christianity may have a creator God and Buddhism doesn't, both religions or teachings see an auric body. This clearly represents an auric body. And if you're into sacred architecture, the shape of the doors of cathedrals is meant to awaken your aura when you go through them. ist so gebildet, dass sie diese Aura erweckt. So it's literally an entrance. Also im übertragenen Sinne ist es quasi ein Eingang, aber in trance zu gehen.

[44:07]

You know, English is entrance, but it's actually entrance. Okay. So you have this intention, so anyway, going back, so what Buddhism does is take this auric body, in the case of Avalokiteshvara, who represents wisdom and compassion, that the Avalokiteshvara is the bodhisattva of wisdom.

[45:11]

But in expression, its feminine body often, and its many arms, it's an expression of compassion. And its aura is often represented as literally a fan of arms. And its aura is often represented as literally a fan of arms. I wish we were being filmed. As we're part of the flower arrangement. So Sukhya, she said, concentration is like the thousand arms above Lakhiteshvara. That mostly aren't doing anything, but they're all ready.

[46:22]

Okay. So this assumes some kind of concentration and intention. That's one aspect of this. Yeah, or moving in that direction. And the other is, again, the yogic truism. All that mind, mental formations, always have a physical component. That means you can physically feel a particular state of mind. Almost you know where it's plugged in.

[47:26]

So we chant Dharanis, you know, in the morning service. But Dharanis also mean, Dharanic memory means a bodily contextual memory. So through meditation and mindfulness practice, you develop a Duranic memory. You begin to know physically the feel of states of mind. We all know this in a somewhat simple sense, but it can be developed.

[48:50]

When you go outside and the first time you see some of these yellow leaves come down or smell them, The physical smell brings you back to fall in Kiel or something, Boston. So the physical smell generates a state of mind. So you begin to have an inventory of 10,000 smells or 10,000 states of mind. So he means to generate or bring yourself, you know the feel of a mind without before and after, and you generate it. And it usually means your mind and breath are in a constant companionship.

[50:02]

And it's this movement of the breath and mind which generates the state of mind. So at this level we're talking about Buddhism and Zen as a craft not just as an enlightenment realization. So we could parse Yuan Wu's statement, parse, rephrase. Realize enlightenment through the craft of being able to generate a particular state of mind.

[51:26]

Now, Yuan Wu would continue If we can take another statement of Yuan Wu's to continue your answer to your question. He says, when you realized, understood the gist of the teaching, then Concentrate continuously, this kind of concentration Sukhiroshi mentioned, without breaks and develop the womb embryo of sagehood. Now this is not the simplistic Zen teaching of realize enlightenment and everything will be groovy.

[52:47]

That's equivalent to a belief in God. Yeah. or something that will do it for you. No, to realize the gist of the teaching, that means some kind of realization or enlightenment experience. And then mature that experience through continuous concentration. And this is the womb of Buddha. Okay, you got more of an answer than you planned for.

[53:49]

That's a whole seminar right there. Okay, something else. Please, no more difficult questions. No, okay. Keine schwierige Fragen. Ich denke über die Stanze, nach der Ruy Pagan geschrieben hat, nachdem er gelesen hatte, die andere Stanze, die aussagte, unser Geist ist so etwas wie ein Spiegel und wir müssen aufpassen, dass der Staub He thinks of the statement of raining yeah who said that we should that our mind is like a mirror and that we should take care that there should no dust cover the mirror but our mind is no mirror and so how um

[55:20]

How can this ever fall on the mirror? Or if we want to generate a specific state of mind, then we stay within the differentiating minds. Discriminating minds. Yeah, so stay within this realm. I knew there would be another difficult question. Ich wusste, da wird noch eine schwierige Frage kommen. Well, I think, I don't know what you translated, but it's not Wei Ning who said the mind is like a mirror. Yeah, it's the other guy who said that.

[56:33]

And Wei Ning said there's no mirror, there's no stand, and there's no dust. Okay. All right, first of all, let me say that this is, Yuan Wu is, we know a lot about Yuan Wu. He's a real person. Wei Ning and those guys in the Sixth Patriarch, they're all pretty much very heavily mythologized. And politicized. The Sutra of the Sixth Patriarch was probably written some hundreds of years later by the Ox Head School. I think it's the Ox Head School. In order to establish their school as the better school than the other one. So it's a little bit simple, but it's a great story. And it eliminates the craft of practice, the story. And it throws the baby out with the bath water, as we say.

[57:54]

Because they're really trying to eliminate gradual practice and emphasize sudden practice. Since most Zen over the years is practiced still within this political framework of gradual and sudden and so forth, It's like Blake saying the word infinite is a kind of political framework. But our practice has to be somehow directed. What do we actually do? Well, we actually do brush dust from the mirror.

[58:59]

Maybe we have to first discover that the mind has qualities like a mirror before we can see it's no mirror. But the conception that the mind is a mirror is a simple conception used for beginning students. I think we can say Zen practice conceptually is a sudden practice. But the maturing of realization is a gradual practice.

[60:03]

Yes. Okay. Someone else. Yes. I find this idea with the craft very beautiful. But how is it in practice when the phone rings or the baby cries? I like the idea or the expression that it is a craft but in real life when a baby cries or you pick the telephone rings or you open up a bill and you get angry come Papa yeah I open up bills and get angry. But in Germany you don't open bills, you just let your bank pay them.

[61:06]

You never see that. I like that. In America you open every bill. Then what do you do? Is that your question? Well, the more intimate relationships you have, actually, the harder it is to... establish and maintain a calm, wide, joyous mind. Personal intimacy. But let me say that... Okay.

[62:30]

Ah, you know this famous koan that I repeat a lot at least about Daowu and Yunyan sweeping. Okay, so Yunyang is sweeping, and his older smart-alecky... smart-alecky? A smart-aleck is somebody who's may or may not be smarter than the other person, but is always making kind of smart remarks and making you feel lousy. Also... Der wischt und der andere schaut ihm so über die Schulter und macht clevere Bemerkungen. We've all known kids like that. Wir alle kennen Kinder wie so sehr. Anyway, so Yunyan is sweeping. Also Yunyan wischt den Boden. And his brother, actual brother, monk, comes to him and says, too busy.

[63:39]

Und sein... Oder Münch kommt und sagt zugeschäftigt. And Yuan Wu isn't phased at all. He says, you should know there is one who is not busy. And Yuan Wu antwortet, du solltest wissen, da ist einer, der nicht geschäftigt ist. So central to all of Zen practice is to realize this mind which is not busy. Und zentral in der ganzen Zen-Praxis ist diesen Geist... And that's not really different than saying, realize right where you stand. Because right now we're busy, I'm talking, but in some other way, I'm not talking, I'm not busy. There's no mind, no mirror, etc. So, und auf einer Ebene bin ich Geschäft, ich rede hier, So what kind of mind is that?

[64:44]

Well, without before and after. How does it exist in us? I think you have to say it manifests as... Let me back up a moment. We can only practice with what we notice. We can't notice dark matter and dark energy. We can notice some of the effects of it. We can't notice really our subtle body and subtle mind. But we can begin to notice the effects of it.

[65:48]

So part of practice in the idea of a gate is where do you notice things? And how do you make yourself notice things? And how do you become more subtle in what you notice? I'm making this complicated, but I'll try to make it simpler. Through the practice of mindfulness you simply do become over a while more subtle in what you notice. Okay, so where does this mind of awareness that's not busy, where is it in us? How is it part of us? Okay, one of the main things to do is to make it an initial mind, the first mind.

[67:09]

Primitive, for instance, when you come in a door, our custom is to walk in a door foot nearest the hinge. Nan Xuan said to his... Who did he say it to? Somebody comes in the door and doesn't bow. I don't remember who the other guy is right now, but Nanchuan is in a room and this guy comes in the door. And he doesn't bow. And now Nanchuan says, when you enter, you should recognize the host.

[68:13]

And we talked about this in the Sashin a lot, that the guest mind is the mind which is busy and the host is not busy. And it's a very old tradition to use a doorway to remind yourself. As you come in the door, you stop and feel the room instead of think the room. Okay, so you're trying to establish this host mind as your initial mind that you start each situation with. With your breath, with your actions, with the doorway.

[69:27]

So I would say we could feel this host mind as an initial mind before we think and as a surrounding and embracing mind and as a parallel mind. Now various koans and teachings emphasize its parallel, or its initial, or its embracing. Okay, so what does a mature practitioner feel? The baby's crying.

[70:37]

You've got other things to do. And your spouse says, I am so sick of hearing that baby cry, I'm not going to pay any attention anymore. It's your job. These wives don't say that, do they? And you say, I'm sorry, I'm being embraced by big mind. So much for big mind, but... No, all right. I don't translate the last. Did you know what I was going to say? No. But there is a feeling of coming into responding from this wider sense of mind.

[71:41]

Aus dem man antwortet, aus diesem größeren Geist kommet. And returning to it. Und dahin wieder zurückkehrend. You know, if something, I don't know if you were, say your child falls down the stairs. Sagen wir mal, dein Kind fällt die Treppe runter. At that point, sometimes, I don't think it depends on Zen practice, everything stops and you see your child falling And it's all happening in slow motion. And you're thinking, are they going to be, is the child going to be seriously hurt? Or is it going to be okay? And one of the hands of Abloh Kitteshpar is waiting to the right moment to do something to help. That's also the host mind.

[73:00]

They are for all of us, but sometimes it only appears in an extraordinary circumstance, like a car accident or like your child is falling down the stairs or something. So this reality is always there waiting for your child to fall down the stairs. But yogic practice says you don't have to have your child fall down the stairs to realize this mind. So through practice you begin to feel a mind simultaneously where everything is stopped or there's not much before and after and at the same time there's a readiness to do things.

[74:00]

where the readiness is all the time there? The readiness is there. Yes. Yeah. Okay. Okay. Since I hit those were three such profound questions, Weil das so drei grundlegend wichtige Fragen waren. And it's ten to five. Und es zehn vor fünf ist. And we're supposed to start again at seven. Und wir um sieben wieder beginnen. I told Andreas we ought to really start at eight, but the schedule says seven. Last year. Yeah, I know. I probably said last year I should start at 8 too. I forgot. So I'm willing to take orders from life.

[75:06]

From reality. So I'll be here at 7 o'clock. But let's maybe sit for a few minutes now and end our day. Thanks so much for warming up the soup with me.

[76:48]

That wasn't awfully good soup at lunch. But warming up this Dharma soup. Deciding what ingredients we'll put in it. Zu entscheiden, welche Zutaten wir beimischen. Recognizing we are the ingredients. Realisieren, dass wir die Zutaten sind. And tonight we'll start trying to cook this. Heute. Später am Abend werde ich dann versuchen, die Suppe zu kochen. Do you hear the sound of silence?

[78:49]

The silence of an empty room is not the same as the silence of people. How much different may we feel the silence with others? It's not science, but we know the difference. This sentient silence. Sorry.

[80:51]

Good evening, good morning. Thanks for coming, those of you who just arrived. And I think some more people are arriving, it looks like. I can see you needing two seats. This is something we talked about earlier. Hi. This is ambitious. Yeah, I always, you know, although I seem to wander, in fact do wander around speaking, In my mind, I think you can't understand what I'm talking about unless you hear every word. So from that point of view, I make life difficult for myself because we had one beginning this morning

[82:29]

We had one beginning this morning. Then came three, and then we had a second beginning this afternoon. And now we have a third beginning. And some people are only coming tomorrow morning, that's a fourth beginning. Maybe you just like to sit here and listen, you don't know, don't make sense of it anyway, it's just sounds. And then I know some of you are asleep while I'm talking. So you keep having new beginnings, you know. And some of you, after I've said about five things, you think, that's about as much as I can absorb, and then you tune out for a while and come back.

[83:53]

So here we go with another beginning. And for some reason I thought I might speak about the teaching of the six paramitas. In the context of our topic, our big topic, truth and reality, We know that our consciousness is constituted through others.

[85:04]

Some Skinnerian type behaviorists Even think what we call inner experience, smelling something or is actually all learned behavior. I would say that that's a pretty narrow view and only partly true. But I don't think there's any question that what we know is consciousness. Yeah, what we know is consciousness. aber für mich gibt es keine Frage, dass das, was wir wissen, Bewusstsein ist, also fast saumlos in unsere familiären Hintergründe geht,

[86:14]

Familiar, family, familiar. Not familiar, but familiar. Now today, even if it's a new beginning, we have to have some relationship to what we've done. We spoke today about really what complies that we have a ordinary consciousness and we have some kind of subtle mind or subtle body as well and that's recognized as part of spiritual religious experience as you see in, as I pointed out, in the nimbus or aura of the Christ figure or bodhisattvas and so forth.

[87:42]

Now, while our consciousness is constituted through our culture and our background, personal background. It really has to be because it's how we communicate with others and talk to ourselves in relationship to others. But let's call it just for the sake of having something, our subtle mind and body. is always in contact with others and phenomena.

[89:03]

And we even share, generate a, we generate a shared subtle body just in a group like this. It's outside the realm of our senses, or pretty much outside, so we don't notice it, but we feel it and act on it sometimes. Or all the time, but don't notice we act on it. Okay, okay. So what's the relationship between these two? Again, I'm making a very simple picture. Ordinary mind and subtle mind.

[90:06]

Our sudden mind, we don't make exactly, it's just part of us. I don't quite agree with what I said, but let's keep it simple and say that I agree with it. But when we can bring attention to it, or begin to notice it, which is what meditation and mindfulness is all about.

[91:24]

We also develop this subtle mind and body. Attention is like a magic wand. When you bring attention to something, it tends to bring it to life. Like water that makes flowers bloom. And some people have no special ability to bring attention to plants and make them bloom in ways the rest of us can't. So we can think of meditation and mindfulness practices as ways to bring attention to our subtle body.

[92:34]

Now, the fulfilled realization of the ordinary body and the subtle body It's called a bodhisattva. Okay, now, what is the central bodhisattva practice? The six paramitas. Okay. So now let me just refer back to our topic truth and reality. Today we mostly spoke here and there about what we might mean by reality.

[93:47]

And Sunday evening I'll speak about truth. Oh no, no. Maybe I'll get to it Sunday morning, we'll see. Okay. So I'm bringing us back to our topic because Whether in this world of 99% dark matter and dark energy... That's something we talked about. How do we... We have to start from our actual experience. But what actual experience? You're supposed to be teaching karate. Oh my goodness, your poor students are standing in a posture like this.

[95:31]

He said, just stand there till I come back. It's advanced training. That's right.

[95:38]

@Transcribed_UNK
@Text_v005
@Score_79.06