So Marie-Louise will help me continue to listen. And I just started listening. I'm taking instructions.

[01:13]

So I thought we'll follow instructions and say something for a moment. You know, if you look at books about Asian and Western cultural differences and so forth. And usually the books try to explain why there are differences. You know, Greece is a maritime nation, China is a wet rice culture nation, etc. And whenever I read those explanations, I really don't like them. What interests me is that they're different.

[02:23]

And that difference is more interesting and exciting than trying to explain why they're different. There are these differences. Yeah, and why might be important, but mostly... That they're different is what I find most important. So I do want to go on with the second part of what Dogen said. But again, I don't want to start that now or I want to continue what we're doing right now.

[03:42]

Because... Yes, I'd like to hear you. We did speak that there are situations that are bigger than our practice capacity, right, and how can absorb or support.

[04:50]

I always was fascinated by your unperturbable mind. When you spoke about your unperturbable mind. That's really attractive and I really want to do that too. I want to ask if you know this poem. Yeah? If you know situations like that and... I can imagine them. I can imagine situations that go beyond my capacity to function

[06:01]

And I would say that my life is in some ways an inadequate preparation for such things because I expect them to happen. I mean, just looking at the world today, yeah. But one of the practices in Buddhism, which I have mentioned, Often on the last few seminars.

[07:03]

In this particular text, the Buddha is called the one who sits at the base of the wisdom tree. which the feeling is, of course, any of us and potentially all of us are sitting at the base of the wisdom tree. And this text, maybe I will show you some of it at some point. The one who sits at the base of the wisdom tree's practice was was for three months to think of nothing else but the ill of suffering. It's an interesting idea.

[08:25]

It's not just the suffering you imagine. Or you have to face. You intentionally know it's so likely you prepare. But it goes on to say, he, the one who sits at the base of the wisdom tree, Also experienced the world through touch, only touch for three months. In other words, every time your foot touches the or your breath touches your spine or your hand touches your knee.

[09:40]

You explore the world as it appears through that particular contact. No, I don't expect us all to do that. But the fact that this is a way to develop an understanding of how this existence and non-existence continues. But as a way to explore how this existence and non-existence continues, To do it for, you could say, if you want, do it for seven days.

[10:51]

But in this particular text, it's three months. And myself, I find it inspiring. Yeah, but... And in some sense, if you practice with commitment, you're doing something like that all the time. And in some sense, if you practice with commitment, you're doing something like that all the time. In other words, if you're establishing... By the way, the word establish has stable in it. So to create something is not necessarily to stabilize it.

[11:55]

But to create and stabilize is to establish it. So you establish and investigate your sensorium. Because you know, along with Chandrakirti, that the attentional, bodyful aliveness is the departure point for all thinking, appearance, compassion and so forth.

[12:59]

that the establishment and investigation of the sensorium, the world as known through your six senses, actually 12 base senses, but that's, I'll speak about later, Die Welt, die du durch deine sechs Sinne kennst, ist eigentlich zwölf, aber darüber sprechen wir später. ...is the departure point for all thinking, compassion, consciousness and so forth. ...ist der Ausgangspunkt für alles Denken, Mitfühlen und so weiter. In other words, the world in its continuous reappearance, continuous... Die Welt in ihrer unablässigen, einzigartigen Auftauchung taucht am vollständigsten auf, wenn es in deinem etablierten Aufmerksamkeitskörper auftaucht.

[14:15]

Yeah, but if you want to speak about these things, I'm interested in how you understand them and how I can continue them, or have I said more than enough? Yeah, don't you know that? You need to stop. I'm not the moderator. I'm not the moderator. What was important for me in practicing was to experience myself as a peer. To discover myself. And to be encouraged by something that has a relationship with me. And now I hear this, so there is another term that I prefer not to use.

[15:39]

Der heißt Becoming's. Also, das ist Englisch und klarerweise und hat so was, es hat was mit werden, das Werdende. Und das Werdende ist immer in Beziehung mit allem anderen, was ihm auch wird. Das braucht für das, so das, das einen dynamischen Aspekt kriegt, dieses in Erscheinung treten. Und von daher kann ich mit diesem einzigartigen As verb, kann ich was anfangen. Was für mich neu ist oder neue Richtung nimmt, ist dieses establish und die Betonung der Sinne darin. Und ich habe den Eindruck, dass in meinem Verständnis von Appearance ich diese Welt der Sinne nicht wirklich erfahren habe. Oder dass das ein Bereich ist, den ich nicht sehr weit erforscht habe.

[17:01]

And now, where you said that Establish has something to do with stability, that is actually an activity. So I understand making it stable. And... Ja, das ist etwas, was mich jetzt interessiert und wo ich das Gefühl habe, ich brauche jetzt einfach ein bisschen Erforschungsraum dafür. In the last few weeks in the seminar, we briefly had a topic on how to understand it, how far we can understand it or not, and that it is also sharpened, because you can't understand anything at all, and so on.

[19:03]

And at that time, at the moment, from me the impression that understanding is not the problem, but rather how do I practice with what I understand. And now I notice that there are quite a few things that I probably don't understand. And now I would like to ask you, You have been talking about this for a long time, this practice that we hold a staff in front of us and the spirit gathers on the staff. Then we take the staff and then it is a kind of field of the spirit, so to speak, with which we are then.

[20:08]

Yes. The attention is all attention. Yes. Yes. Okay. All attention is... The object of attention is mind. But whether I say mind or attention is irrelevant. The point is you can bodily maintain a field of attention or mind independent of an object of attention. The point is that you can keep the spirit body upright without an object.

[21:13]

Exactly. And then you say again and again, so first with the attention to the attention, how does it even start? because we only use it to spread the breath or, what do I know, the virus. Well, you can do that too, but it actually starts with the attention. And how do I do that in everyday life, this state, Does it mean to practice? In Sazen it is possible. How do I take this in everyday life? Is this a possibility? Do you think this is a possibility? Then I am a failure. You are not a failure. I am a failure.

[22:14]

But here, you know, see, usually I find the conversation develops in my leave. She says, I have to stay. So, but then everyone starts talking to me. Yes, I want, but you won't want to meet. All right. It's hard to do. I can make it in the morning. Okay. I think you do what you brought up already. You don't notice that you do it. It's sometimes called, I don't know, like the dual object. If I look at this bell, If I just notice that it's, I call it a bell, I'm already noticing that mind is participating.

[23:52]

So the habit you develop with appearance, is that appearance depends on mind in order for appearance to be an experience. So you have to keep reminding yourself. The first to be established is to have perceived things as successive appearance. It's a kind of work as a parent. The piano is your sensory.

[25:00]

In the morning practice, at first it's just an idea, an imagination. I mean, when I look at you, I listen to you. I feel myself. I feel myself. I feel my eyes, the ayatana, neural object. My eyes are a sensory object and there's a field established and I feel that field. Because that's not actually happening, so I train myself to notice. And once I get better, it's no longer training, it's just that happens. And I train myself why.

[26:19]

I want to discover how we exist. And have some participation in my existence, in this existence. Now you brought up that I say a turning point in practice is when you can bring attention to attention. Then that's true. But what's interesting is that if you practice meditation, and extend that meditation into your daily life. Somehow this practice, particularly when it's non-staged, anticipates not only lays the groundwork for later practice, but anticipates later practice.

[27:40]

But that later practice doesn't begin to evolve until you have the skill of bringing attention to attention. I could speak about that, but then I would start the usual sentence. Thank you for what you brought up. It will work. I also have something that concerns me very much.

[29:02]

I also don't expect an answer now. But I still want to express it, because it is my reality. My feeling is that we are made up of patterns, of more or less reformed patterns that we over and over again. And if we experience the whole thing in the sensorium, for example, if we see or hear something, we never hear it in the present, but always in the past, because the brain takes a certain time for it to process the perception. And from there our whole life is built up. And the more we practice, the more complex this system of patterns becomes. But at the end of the day we are caught in a network of patterns that makes it easier for us to understand the body.

[30:10]

But somewhere I don't know what is so attractive about it. For me, if I walk, then I have to walk. And I walk much more than I sit, because then I don't see it that way. When I walk or look, and I I always see that everything has changed. Maybe you know it from movies. When you watch a movie, you can see that it's almost not slimy, or it's always focused. So I mean, normally, I'm always focused on the idea, and then everything stays stable around me.

[31:12]

If I don't do that, then everything starts to move. If I look through, the distance between the bars is bigger or smaller, and then everything starts to move. Then I have the feeling that I have more I am this spirit after spirit. And then just for fun, I see how everything is always different, instead of mentally making the world strong, because I don't want to move. And then I would say, it's everyone. Yes, it is a focus of the Ski Board. You basically go away from yourself and decide what you perceive as the living or the active to see. Or what changes. But in the end it remains in this system that the I is, so to speak, trapped. It's more fun.

[32:14]

It's more fun. Yes, but there is nothing really new. Well, the question is, Even if you were right, how can you name it so that it's fun? You can name things in a way where everything goes wrong. Or in a way where it's a day off. It's always the same thing. I would say, believe that everything is new.

[33:26]

And you at least believe it. I think it's called the word, the word, the word, the word. Because if we want to bring this up on the basis of this inner sense of attention, then it has to come from within, from within. And not from my thoughts and my ego. And that is perhaps also the fun of the Marianism. So I did a very similar observation shortly before I left. I came to my car and observed how the houses were standing in the sunlight and the power lines and the roadways and everything was just part of the abyss.

[34:31]

Yes. And that was not, that was not, that was not at all, that has no judgment, that has no judgment, but that happens. Only you create the field. The same things are around and each other creates something completely different. Yes, that's the way it is. And that's the way it is. But no, think about it, that's a sign of spirituality. So... That's what life is all about, that it always produces something new. And that, in principle, amazement is something that practically has life as a prerequisite, because a star probably won't amaze. Oh, so we have to ask the star! I think that this theme can be followed in two ways. For example, this happens to me, which is often not very effective, that suddenly everything looks different.

[35:44]

Or from the art, for example, in the Aurean and the Pythagorean mountains, this is my goal. It is called a goal, how can I cross these expectations and expectations into reality? So how can I cross the expectations, for example, with frustrations or surprises? So by crossing my expectations, so to speak, into the history, oder Erwartungen, etwas täusche, etwas installiere, wo zum Beispiel ein A painting with a title that does not correspond to the representation at all. This is a technique of perversion that is always chosen in the art of painting, in music and in literature. This is a big topic. I can refresh my perception, so to speak, so that I can see something new again. That is, I actually have to adapt to the situation. And it is done systematically.

[37:09]

Or something happens to me. Maybe I can leave it to the method of meditation and then we look at it separately. But if we choose from patterns, then there are actually two main patterns. The patterns that are automatically and non-reflected and the patterns that are reflected. I can apply what you said earlier. But I think the first step would be important to get the patterns out of the automatics, so that we can also bring out the insensitivity into the plan. But not all patterns have been automated. The unreflected ones, the so-called primitive automatics, but the reflected ones also become an automatic in the sense that it actually comes from a higher level.

[38:11]

Yes, but you can't get out of it. From these patterns in chrome and in very small. This question is... Where happens meeting? The word meeting is better than meeting or meeting. But where are we? And then I started to play.

[39:13]

I stood in front of the stage and looked in all directions. Where does it take place? Does it take place in my room or in Vogel's room? Or can I always learn from this line in this film? And so this dynamic and mobility and shift of the three genitals. That was very, very exciting. And then I was very, very sensitive, as Roshi always mentioned, that with the directions, that the directions can be thought of in a way that is not familiar to us. Directions start from here. And if I turn it around, the directions come to me and I sit in them, then I see the head,

[40:16]

That's just a part of it, which can also be used to send through the sensory organs of the body. And then I have a wonderfully good sentence, that is to say, to let out the 10,000 things. That is not my self-definition, but the 10,000 things. How to allow yourself to appear. Then I am a part of the Breaker, because we have all pretty much lived only ten times. That's what your spirit does. You can write out from your spirit. Whether things come to you, you know, when you go there, it's always the same activity of your spirit. How does it look like? The stupid thing is that I really had to get rid of it and brought it as a difficulty, because I had to take a break and so on.

[42:05]

So for me the most liberating, the most healing, the most space-saving thing is to simply allow everyone's feelings. I don't think it's a bad thing. But that's how you do it. Otherwise you wouldn't be able to talk, because you wouldn't be able to get out of the room. No, I don't think so. I don't think that's a good thing. I don't think so at all. You have to accept the basic pattern, otherwise it's life-threatening. Before you talk about it, it's more like you're resigning, but actively accepting that it's something else. It's something else, isn't it? I don't understand what the so-called practice ultimately makes sense of. It's not just football. It's not just football. But it's a different...

[43:24]

That's what I heard yesterday. What does that have to do with you? That you let something swim in your life, that you are more complex and that there is more work to be done. But that doesn't have anything to do with life. I don't know what you mean. No, you see, as I started, I wanted to test something. And it seems that it has increased a little. I am not satisfied at all. I am fascinated by life. I experience it every day. I just want to understand what you are saying. My feeling is that there is not always something new. There is always something new and a new perspective. There is always fun. But that's... That's... [...]

[45:01]

Ha ha [...] I hope there's not just us. I hope there's not just us. I hope there's not just us. There is even a small, almost tall, a flag.

[46:58]

And then you say to yourself, no, I have never seen such a thing before. [...] Yes, I am a human being. I have my own body. And I thought, well, I have to go out of the house if I want to go out now.

[48:11]

That was... It was so important. And the question is, is that also... I don't understand. I'm not sure. It is really a question of how to translate it. It is the deepest truth that I am different from what I am. That's why I don't like this kind of discrimination, because I don't want other people to be treated differently. We all live in this chaotic world. We all have this lust.

[49:13]

This lust situation. Yes, what? What do you mean? What I mean is that you have to get rid of this lust. You have to get rid of it. You have to get rid of it. So, to come out of that as one of the best possibilities is no longer possible. That I am the head, would rather be a mystery. Where does this principle come from? What does the Buddha want us to do? Well, it's good to be here, of course. I find this quite interesting.

[50:13]

But also, they prepare something for us to have a break. And I could maybe say something a little bit afterwards, or we could continue like this. Or I could say something and then tomorrow we could continue. Okay. Thank you. Thank you so much. to the topic that has moved us today and guests so much, with the child that has come to death. And there we spoke in small rounds and I somehow told them that I had to do with the topic of the Jizyo Bodhisattva, or I'm reading this book right now, and this is a literature recommendation from the Yang Joseon Baez Roshi, a child doctor, an American, who has this cult,

[51:17]

or this story of the Jizo Bodhisattva, or Siddhikarpa, as he wrote in Sanskrit, and it contains a lot of rituals in the context of children who died, died in the early days, did not even come to the world, and simply bring relief to the loved ones and relatives, to deal with their fears and worries and self-indulgence. Yes, a protesator who can deal with it well. If you are interested, I'll put the book there for you to look at. You have too many words in the beginning.

[52:25]

Oh my, this is so loud. Thank you very much. It's not diffused. So afterwards, we probably sit more in a different configuration, more like a thing.

[53:47]

I would like to listen briefly. I have an idea of what the form of our sixth is. Because I think it's quite simple when we sit down and notice whether it is now a time that is empty for us and we ask ourselves, Or when we sit in a circle, when we do it the next time, that we really try to talk to each other, that we try to talk to each other and not ask posh questions. And it will help us if we mark these differences in space, so to speak, and then we know where we are. Yes, please. Thank you very much.

[54:59]

There he is. And he really is a woman. He's an ambitious agent who says, it's a good thing, isn't it? And I said, where is it good? There he is. This is what I understand. I don't know if it's positive or negative. I don't know if it's positive or negative. Thank you very much.

[56:27]

Yes, we are trying to find something that works for me. I don't know if it works for you. Do you know what that means for you too? For example, if there is something very positive about you, that is a good thing. That [...] is a good thing. That's a good idea.

[57:58]

Yes, that's a good idea. But it happened over and over again. Yes, it happened over and over again. It happened over and over again. Yes, it happened over and over again. Yes, it happened over and over again.

[59:00]

Yes, it happened over and over again. Yes, it happened over and over again. Yes, it happened over and over again. Schauen wir, dass wir die Bronze bestellen. Then it's good. If we look at each other now, it might feel like we have to explain to each other again what you think. We are not so concerned about that. But his question is very powerful, where I can't really explain it, because it's just a simple question. Yes, exactly. Yes, it's a simple question. Yes.

[60:42]

And it can also be that you don't know what you're doing. It's a critical issue. And then he says, well, that's what I'm doing. And then he says, well, that's what I'm doing. Yes, yes. Yes, yes. I don't know. Thank you very much.

[62:31]

Thank you very much. Thank you very much. Thank you. Thank you.

[64:10]

Yeah. Thank you. Beat.

[65:50]

Thank you very much. It has to be pure. Thank you. I don't know.

[67:05]

I don't know. Even if it's decorated, it's still a little bit like a stone. You can't drink a beer without it. And you can't drink it without it. It's the first thing in your life. You can't drink it without it. You can't drink it without it. You can't drink it without it. Yes. Yes.

[68:42]

Yes. Yes. Yes, yes, yes. I can have things like this. That's what I've been thinking about this morning. And they are the strongest, because if I am in a place like this, if I'm sent here, and I'm in a place like this, this is for me, this is the best place in the world for me to come down to Jesus and be with him in a certain way.

[70:43]

Yeah, obviously, we said, we could, it was not, well, I mean, it's holding, it's like, [...] Yes. Yes. Yes, unstable. And I took a piece of wood to the trunk. Oh, there's wood again. And that was a picture of... Oh, that's also there. So, at the end of the house... It was incredibly vulnerable and disappearing. Yes, so... Thank you very much.

[71:49]

Yes. That's good, that's good, because I think I could have had more protection on the ground. So it's always a bit of a distance away from the things and from the things with which you are, or rather from the world. I think that's pretty much what I mean. from loneliness in this country, and that the longing goes away. And that's why I wanted, that's why I wanted to do everything. And that's why I wanted to do everything. And that's why I wanted to do everything. Thank you.

[73:10]

It's cool. It's cool. It's cool. Yes, we'll see. Thank you.

[75:25]

Thank you very much. You may have begun. Well, I wouldn't marry it. I'd speak it in my phone. It sucked ear. I think it's echo. I usually speak in my phone. Because the nuances... I don't think you should say that.

[77:09]

You say that we decided to make a contribution to them by letting their students come here, usually for free. You can say that's my feeling. And then accept it. Or if you feel you have to give some contribution. No, I don't, and I'm explaining why I don't feel that. Yeah. Yeah, that's what I mean. Well, at least I'm presenting you right in the end. Yes. Could be. Yes. Well, she probably should send me a copy. Okay. I think you could, Anna? Yeah? You might ring the bell, the wind bell out in every way.

[78:12]

Yeah. Yeah.

[79:28]

If you have any questions, Thank you. Yes, that's right. That's what we're going to do now. After that, we'll close the door again.

[81:47]

And that's it. I think we're all in place. Yes, yes. Let's see. Let's see if that makes sense. It makes sense. It makes sense. Let's go back to the row now.

[82:47]

We still have to do that. Yes, that's right. [...] Yes, thank you. Thank you. Thank you very much. This is the temple.

[84:01]

I just want the 50 percent. Thank you very much. What does it mean in my language? I don't know. Nicole, what does that mean?

[85:38]

I don't know. Should I hold it now so that it's easier to find where the beginning is? Yes. Mm-hmm. So the first verse of this statement I gave you, everything that comes forth from the study of the way, is the true human body.

[87:43]

Then he goes, he says, the entire world of the 10 directions is the true human body. Now that's a leap. Even deep ecologists would hesitate to make that leap. Okay, so I think that I have a responsibility to Dogen bringing the first part up to cooperate with the second part. But listening to the conversation this afternoon and this morning I'm aware again, of course, that There are some basic conceptual concepts that need to be grasped before one can practice with depth and confidence.

[89:38]

And I always hate to go over these basic concepts again. Because I'm afraid I'm boring you. Even though I know probably I'm not, still I... I don't want to bore you. But it doesn't really bore me to speak about it, unless it's the fifth time in a row. Now, when I was first starting to practice, I had what I used to call, I think I didn't describe it to Sukhiroshi, an underwater feeling.

[90:55]

It just happened from practicing. And this is in my first, I don't know, year or two, year or so of practice. And I had a feeling it was quite pronounced, like I was in some kind of a more viscous medium than air. And I felt a directionality in that. That sometimes felt like it was coming from me. And sometimes it felt like it was... coming towards me.

[92:05]

And I found I could sort of reverse the direction. And the emphasis in Zen is it's arising from you. And the emphasis in pure land Buddhism is that it's coming toward you. Now, both are present in Zen practice. Both directionalities. But this occurred and just something teeth I'm doing Zazen and what is this funny what I called underwater feeling. I was able to breathe though.

[93:06]

And that stayed with me but I would say it's only now I can really speak about it in some attentive detail. Okay, so somebody brought up the, I don't know, I guess it was Krista brought up the bell striker. So as a basic conceptual pattern, let me go through this. Now, again, we're We're speaking here about a practice based on attentive skills.

[94:35]

What is the difference between attention and attentive? It's exactly the same in this case, just adjective. And it has the same difference as somebody who's, as I said earlier, plays the piano. If you have some gift at playing the piano and you practice and get better at it, you're better at it. So it's not assumed that this practice comes naturally. It arises from natural ingredients.

[95:47]

Natural ingredients, yeah. But the application of those ingredients requires commitment and intelligence. I mean, intelligence alone doesn't work at all. In fact, usually real intelligent people have lots of career opportunities that when you're young seem a hell of a lot better than enlightenment. Who wants enlightenment when you can be a hedge fund manager? So I can hold this stick up. and simply you can notice it.

[97:09]

But you can also notice that it's hard to maintain your noticing of it. And the fact that it's difficult teaches you a lot about us human beings. But the actual experience and the tradition is that you get better at it. Excuse me, but you can bring attention to it and it goes away. And this is something that's happening in meditation. It keeps going away. And mostly it's gone away. Yeah, maybe, okay.

[98:16]

You count to one several times and never to ten. But after a while you get better at it. And your attention will stay for a while. And then your attention will stay and when it leaves it comes back by itself. And after a while, it just stays. Okay. A mature practitioner can put their attention pretty much anywhere and it just stays. Now, I can ask you to say that you've established attention on this. And now your attention can stay on it.

[99:38]

So I take it away. But your attention can still stay concentrated. But what is it concentrated on now? Worauf ist sie jetzt konzentriert? It's concentrated on mind itself or attention itself. Sie ist jetzt auf den Geist oder die Aufmerksamkeit an sich gerichtet. So generally consciousness arises through an object of attention. Bewusstsein entsteht Okay, but now there's no object of attention. You said consciousness arises. Yeah.

[100:38]

Okay, so now there's no object of attention. So mind itself becomes the object of attention. Now, mind itself as an object of attention is wider and deeper than consciousness. Consciousness usually has, is defined, consciousness has a structure. And it structures what we're conscious of. And it assumes there's an out-there-ness.

[101:46]

And assumes a relative predictability. Okay. Even though we know things are not absolutely predictable, We act in the world as if relative predictability was almost likely. So after a while your meditation practice, your body becomes something like this stick. Your mind comes and goes. The contents... Yeah, I don't know what to say, but contents. The contents of mind come and go. But at some point you really see that they arise in a field of mind.

[103:15]

And there's sometimes contents in that field of mind, sometimes lots if you're anxious or something like that. gets a little bit out of control, or sometimes there's very few contents. Du siehst, dass es da Inhalte gibt, manchmal wenig, manchmal, wenn man Angst hat, sehr viele. Das ist unterschiedlich. So at some point you experience, you know by your experience, not by intellect. Du weißt durch Erfahrung und nicht durch dein Intellekt. that you can shift your attentional identity from the contents to the field. And then the field of mind becomes your primary experience.

[104:27]

Now that's when appearance really becomes the essence of your experience. That's when appearance becomes the essence of your experience. Your things appear. You can decide to identify with them or not. How do you decide? Well, the decision is there and you do it sort of by feeling. It's a kind of art, it's a kind of craft. But generally, we tend to feel better.

[105:32]

I'd say we, maybe I should say practitioners tend to feel better when their sense of location is the field of mind and not the contents of mind. And when you begin to really notice that, and you can stabilize your location in the field of mind, you feel a kind of deep satisfaction or bliss. And that bliss begins to, that deep satisfaction begins to articulate the body in a new way.

[106:33]

And this would be another way to approach what Dogen means by the true human mind. And the more you find yourself located in the field of mind and not the contents of mind, then we can speak about the imperturbable mind. Yeah. Now it doesn't mean you don't care or feel, but in fact you can care as deeply as imaginable. Because you know you're not going to get overwhelmed.

[107:54]

Because you always have this resting in an imperturbable kind of stillness. Now, so, as I said to Krista, attention to attention, or she said to me, is one of the turning points. So another way to describe this is stillness. And when your practice begins to be more and more still, again, it's some kind of alchemy. Now if I give you again a simple example.

[109:27]

I have these beads. I do have them in fact. And I wiggle them around. It's hard for me to see them. Even if I put my glasses on. Yeah. And then if I'm moving too, I can't see anything. When I become still, I can begin to see this more and more clearly. And what happens is, when the body really starts to get still, it stills the mind. And bodily stillness becomes mental stillness. Yeah, I remember Buckminster Fuller, I think it was, said he sat by the Charles River, Cambridge, Massachusetts.

[110:41]

I knew him slightly, but he didn't tell me this. I read this. He was planning to commit suicide. The Charles River is not a very effective place to commit suicide. That was his intention. Anyway, and then he suddenly got, I can't remember exactly, but got up as if he were dead and just decided to live whatever appeared. And his ideas and his, you know, his domes and so forth. In the 20th century, he was considered an engineering genius.

[112:03]

And his creativity arose from really a decision that became stillness instead of death. Okay, so when I say stillness, what do I mean? Well, another basic example I use often here in this room because there's so many trees around Often in this room, I've used this example because there's so many trees around. I suggest you stand in front of a tree and just identify with the tree. And you can ask yourself, what is the tree?

[113:05]

Well, the tree is certainly more than just the trunk and the branches. It's also the leaves and the insects and the bark and the lichen. It's a moss. Like him. Most too, yeah. Sorry. I'm just displaying my knowledge of German. It's an activity. The tree is an activity. So English, which is so full of nouns, is mistaken in calling it a tree because it's actually a treeing. And I sometimes recommend or have in the past that you add ing, if you speak English or think in English, to everything, making it gerundic.

[114:37]

So Doris is Doris-ing. Yeah. And Nicole is Nicol-ing. It's like that. And the tree is tree-ing. And you have to, one of the basics again is, you have to, there are no entities. There are entireties, but that didn't make Peter Zipzer happy the other day. I can't get a reaction. There are no entities. There's only activity.

[115:39]

All of our language tells us there's entities. See what I mean? Why is this working? I have to be careful what I say. Are you okay? Yes. Sit, please. Again, you just have to remind yourself everything is an activity.

[116:43]

Okay, now let's go back to the tree. The tree is clearly not a noun, it's a verb or a gerund. It's in the midst of tree. But what is one of the ingredients that allows it to be their tree? And the branches and the twigs and the leaves all kind of move in relation to each other. The tree has a trunk and the trunk has roots. And the trunk and the roots give the tree stillness.

[117:48]

And the trunk and the roots give the tree stillness. So when you see the activity of the leaves, you actually are seeing the stillness of the tree. Because as soon as the wind stops, the breeze stops, the trees, the leaves stop. They return to stillness. The most classic example of this is waves, the shape of the waves is the shape of water trying to return to stillness. Now the alternative of activity is not entity or being static.

[118:53]

The alternative of activity is not entity. The alternative to activity Activity is something that stays. Or is still. Or is emptiness. Okay. Now, if you, I'm just giving you this example of the stillness that the treeing of the tree is dependent on the stillness of the tree. And you may even notice then that you are also a field of activity and that you are you are also rooted in stillness.

[120:29]

And you can feel the stillness of the trunk and the roots in your own body. Now, the more you get a sense of this stillness, It becomes something you can't grasp exactly, but you can feel it in other people. Some people in their activity still have a lot of stillness. something that stays. It's not continuous, it stays. Okay, so now, if everything's an activity, so you go into a dance, Even if they're all doing the polka.

[121:48]

Do you do the polka in Germany? Even if they're all doing the polka, it's patterns. But it's activity. And the patterns, it's not an experience of repetition. At least not for me. Again, if I take the words, what's usually translated in English as interdependence, That everything's changing and hence interdependent and hence an activity. Yeah. I'm doing fine. Okay, go slow, Troy. All right. Everything is changing and is hence interdependent And an activity.

[123:07]

But the word interdependent doesn't quite cover the territory. So we can use interactive. Or we need interindependent. And we need inter-emergence. Because there's a kind of inter-emergent chemistry, almost like evolution, happening through this activity. Okay, so I've given you several interrelated basic views. And for these to be useful to you, you have to make them your own.

[124:13]

By continuously reminding yourself Which becomes a new minding of yourself. Okay. So we're supposed to eat at 6.15, is that right? saved by the bell. I think that's enough for me to say about these basics.

[125:14]

So let's sit for a moment. Or two.

[125:17]

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