Sometimes when I come down and we're gathered for discussion, everyone keeps talking, but in this seminar people haven't kept talking. Maybe you're just more respectful. But I don't know why it's different sometimes. I agreed some months ago to give a talk tomorrow morning in Thakmos. for the spiritual emergency or emergence network.

[01:01]

For the spiritual emergency or emergence network. And, you know, Peter Lomans, who sort of is one of the two heads or main head of the leftover Graf von Durkheim group in Tuckmos. He's a very nice guy and he always invites me to be in these conferences he does every few years. And I kind of tried to get out of it. But I feel an obligation since he's a neighbor. And since this spiritual emergency network was started by friends of mine, Stan Grof and Baba Ram Dass and so forth.

[02:12]

So I thought, okay, I'll do it. I kind of wish I hadn't said yes. So that means I'll give the teisho tomorrow after lunch. And then tomorrow morning you can continue discussion at the time of... I think that's the easiest thing to do unless you want to work, have a longer work period. Atmar, he didn't suggest it, but... But it's kind of good to shake up the schedule sometimes. So after lunch I'll give a teisho, I hope, and then we can have discussion after that.

[03:22]

And since to some degree we're always in a continuous spiritual emergency, why are we here? Anyway, so how was your discussion? Why are we here otherwise? How was your discussion? Yes. We started with the difference between an entity and an idea. For example, an entity perceived as a solid stone and an idea as an example of a family. We began starting to chew on the difference between an entity and an idea. And as examples, we had something like the stone as an entity, or in contrast, something like the family as an idea.

[04:32]

Okay. Okay. And the Buddha also brought up a few examples, like, for example, the horns of a rabbit or the fire circle or something like that. Okay. We do that for funeral ceremonies, you know. We make a big circle with a torch. It's only paper. But when they do that slowly, it's not so... Not so, yeah. Yeah. But after all, it's a funeral. And maybe you'd be so kind to say something about the difference between entity and idea that would be our demand.

[05:41]

Demand? Well, not request or something friendly. Well, thank goodness it was friendly. Okay, well... These kind of distinctions have really been seriously debated for some centuries, the earlier part of this millennium. The previous millennium, I mean. But I'll see if I can say something relevant to it. now or later. And Frank, you had some comments you made to me. We went down to customs because the Oryoki bowls for the ordinations came and other things, and they were held up in customs.

[06:57]

And Paul and I went down and they looked at us. They just gave it to us. Well, we looked helpless, you know. We didn't know what we were doing. Very nice guy. I'm shaving named Volt. And he said, oh, we know you guys. And I showed him pictures of Oyokis and Crestone and things like that. And I had my Oyoki bowl and, oh, we know. And I think that's your work. I wanted to know what a Zago is. So I unspread my Zago and I was close to doing a bow in front of the costume. Go ahead, take this down. Yes, sir. Hi. So we just rode on his coattails.

[08:11]

So anyway, you had some feeling about the tesha this morning. Could you tell me your concerns? I thought it was very dense. And I would have wished for this to be developed more from an example, the Nagarjuna part. As far as I remember, it was the other way around. There was a lot of Nagarjuna and I think one example or something. And I still feel that way that I don't particularly feel attracted to what I've heard about Nagarjuna so far. Concretely now, what do I get if I look at which of the 96 negations I am currently finding myself in?

[09:19]

How can I make this concrete, meaningful, tangible, practicable? Because what's the point or what do I gain from finding out in which of the 96 negations I'm in right now? How can I make that a concrete practice for myself? Well, this is what to me is just not so attractive. Really? But I do know that this is the second Buddha. So I'd be happy if I could find him as attractive as I do the first Buddha. As I find the first Buddha. I hope you find me attractive, Steve.

[10:34]

This is called apple polishing. Do you have that phrase in German? And I thought, these are just examples. Okay, I guess I'm Nagarjuna's public relations officer. I'll try to make at least some parts of it more attractive tomorrow. But Paul thought it was crystal clear. Crystal clear. So as well as whatever you discussed in your seminars, I'd be happy to hear how you feel about this dense, dense, he said so, koan, which I'm trying to make clear without diluting.

[11:54]

Okay, someone else? In our group we spoke about to a large extent, just like Neil mentioned, whether concepts are entities as well. or whether they can be entities depending on how one sees these concepts and defines them. And how you can distinguish concepts and entities.

[13:16]

We would also be grateful for you to say something about that. Okay. We also spoke about what a German word for entity could be, if there is such a German concept. Because entity, if I say entität, just use the direct translation, that's not a word that we can grasp easily. Did you find anything? No, not really. We also asked ourselves what it could be and what it could not be. So did you find one? No, not really. We also spoke about what it could be. We also wondered whether concepts, for example, are a part of entity or what kinds of perception belong to entity. because, in part, perception is based on a concept or what we consider to be an entity, or, and we have tried to make it practical, at least in part, to perceive without entity, i.e.

[14:48]

this baumend, and we have then also tried this among ourselves, and how that is, if we, so to speak, in the discussion, whether we, without entity, So we also tried to try out how that works in perception because partially also perceptions are already informed by entity thinking. And then we tried out these examples for seeing the treeing or also among one another we played with how to perceive without entities. And there was a certain kind of play drive or something. Playful energy? Well, yeah. Play drive, I like that. Okay. I think it's wonderful, great that you are discussing these things.

[16:03]

Because it's part of the process of studying and inventorying our cognitive and perceptual processes. Which is at the center of Zen 2 as well. And again, let me say that really these very questions you are talking about related to the whole observation of the world as momentariness And momentariness hence as appearance. And hence what constitutes appearance. What constitutes appearance both perceptual and cognitive appearance. And what are the various relationships we can have to appearance?

[17:43]

And what is the role of language in appearance? And of course the possibility of non-conceptual perception. So I'm charmed and complimented that you think I can sort these things out for you. But perhaps you're a little deluded. In any case, it was several centuries of time was put on this, but in Sanskrit.

[18:47]

And now we're trying to do it in German and English simultaneously. And really, I mean... one Buddhist philosopher's use of a word would have a certain meaning would be developed for it in a particular context of practice and understanding. And then you take it out of that context and try to use the same meaning in another context and it would completely screw up 50 years of some philosopher's work. So what I would hope is two things.

[19:48]

One, we could sort it out enough in English and German. That we can use it to notice our practice. notice our cognitive and perceptual processes and Yeah, and notice them in ways that allowed us to develop our practice. Yeah, and so the main thing at present is in addition to maybe we can develop some clarity,

[21:06]

And at the same time, it'd be great if it is clear enough that we can, and we get to say the same thing again, we can... it can work in our activity. So after a period of time, it's clear enough in our activity that it begins to evolve our activity. Now, again, if it took some centuries for, you know... Dharmakirti and Chandrakirti and the Kirtis and the Kirti brothers, they're not brothers, and Buddhaghosa and so forth, to work these things out.

[22:30]

Yeah, if we can just do something in the period of some months, It will be remarkable. And the first process is to just kind of turn it over in your own experience. And you turn it over even if it's mixed up. Because the process of kind of noticing, is that a concept, is that an idea? That is part of noticing your cognitive and perceptual process. And you're turning it over and wondering about it. with a feeling of bodily presence in this activity is better than my trying to make it clear and then you're trying to use what I've made clear.

[23:53]

Making it clear for yourself is better than trying to use what I say. What about both and? Oh! is who by robbing who? What did you say? Weren't you going to say something? Yes. Oh, please. It's difficult for me to get from SEL 1.5 to SEL 2, because I'm actually still at SEL 1.5 myself. And that's why I can only give the aspects from the group that I have perceived a little bit for me. And I found one thought from Gerhard first of all, because he asked the question, quantity is not necessarily necessary, it is nothing negative at all, but we need it.

[25:12]

It's really difficult for me to go from Zen 1 to Zen 2 because I'm myself... You're at Zen half. Modesty is a virtue. So I'm reflecting on a few things that we spoke about in our group, and one is a question that Gerhard asked that I thought was interesting, which is that aren't entities necessary? But the question is not finished. What is density? I understood it like this, I perceive something, I differentiate the perceived and give it a term. Because isn't it something like I perceive something and then I distinguish it from other things and then I give it a name or something like, for example, I see a forest and then I distinguish those things that grow upwards and then I call that a tree.

[26:16]

That's what I would call an entity or something. Okay, yeah. And trees, and I can only perceive the process, the activity of trees, if I also have the limitation of trees. So I even need to perceive the activity, also the limitation of the entity. But I can only perceive the treeing if I also perceive the tree. So in order to notice the activity, I also need the boundaries of the entity. And one thought in that direction was maybe there's two above and... But then further, because we should come to the practice, what the practice can mean, and then it was important to us that I, but because I spread my perception, the entity loses its ties, because I can play with it, because it is based on a moment, a temporal aspect, and it can also be transformed.

[27:54]

So, but the question, how is that relevant in practice? How can we practice with that? My experience is that if I widen my view, then also the entity loses its grip or something, or how it binds me. Okay. Because I can play with it. Yeah, okay, let's not get too much. I can't respond then. Okay, if you see a lot of vertical things more or less growing up and they're not weeds. And you assume that they look like what you've heard trees look like. So you call them a tree. Okay. Now, the tree is a generalization. Or a concept. Or a universal. It's not necessarily an entity.

[28:59]

An entity would be a way of viewing the concept of a tree. At least in English I'm using entity to mean complete in itself. If you happen to just see the tree and not think of it as complete in itself, then you're not seeing it as an entity. you're in fact noticing the generalization tree. And from that noticing, you could go to noticing it as activity instead of as an entity. So we could call it something like a bare noticing.

[30:02]

And since our noticing consciousness is rather thoroughly articulated through language, not only, there's going to be a noticing in language. Sometimes, most of the time. Now, practice is what you do with that noticing. Do you turn it into a generalization? Or do you turn it into then a particular activity? So let me give a little tree riff. Okay.

[31:09]

All right. So, if you see a tree, and you see its treeing, and you get in a habit of seeing treeing, Okay. So if you see treeing, like if you're in the complete darkness, you don't know whether it's an elephant's leg or is it a tree. And you think it's a tree until the trunk licks you. And you say, that's not a trunk licking me, that's an elephant trunk. Yeah, that's it. So you don't know, I mean, you don't... So you've decided it's a tree and not an elephant, and you're going to apply the noticing of treeing to it.

[32:38]

It's an activity. Now, a standard practice is what we're doing, and I've talked about earlier today, and I've gone through this before too, But this is our instructional mode. So if you take some examples, like I used stone, window frame, etc., you take some examples and you thoroughly study them. Until you're very clear about the examples you take, which I've been taking, treeing for decades, But you learn a lot from one example.

[33:46]

And then it becomes fairly easy to apply it to other objects, situations, etc. Okay, so say we've got a tree. And you're looking at it as activity. So you're looking at its bark. And there's insects in its bark. And there's birds in the trees. And the leaves are moving. And so it's not really a tree, it's just activity. People say this is a tree, but wow, this is something else. And you notice that the leaves keep coming back, and then they come back.

[34:52]

Where are they coming back to? Well, they're coming back toward the trunk. And so you can actually, after a while, you can see the trunk in the leaves. And then after a while you can see the trunk in the leaves. Like I always say, you can see the still water in the shape of a leaf, of a wave. The wave is trying to return to stillness, to still water. That's what its shape is. And the leaves are trying to, again, to return to a kind of trunk-rooted stillness. Some may fall off, and in a little while, many will fall off. So when you start just practicing with the treeing of the tree, you begin in feeling the activity of the tree as activity, and you also then begin to feel the stillness of the tree.

[36:12]

And you may even feel your own stillness in that. And the immense rootedness that's under this garden out here. Not visible to us, but it's almost visible in the movement of the leaves returning to stillness. And so in the midst of standing there, in the midst of the activity and the stillness of the tree, which all arises from the treeing, You feel the space of the tree. Because the activity occurs in a space. And the activity is creating a space. And the space often blends in with the next tree or with the background.

[37:46]

One of the basic teachings of this time is whenever you have anything, this, you also have the background. This is always held up against a background. So the background is always part of it. This is Gute's finger. Sukiyoshi lectured on this for Gute's finger. What is it in Japanese? It's not Gute, it's... What? Gute. Gute is Japanese. What is it in Chinese? Let's call it Gute. And I spent some days on Gute's finger. And so somewhere in the first week of my really focusing on Gute's finger, Like if I saw Eddie, I would feel like Eddie's just appearing there like Gute's finger.

[39:05]

As he is. Yeah. So I was really locked in on this. And Suzuki Rishi was doing the service. And he had the big stick, you know, for the bell. And he was hitting it. And he could feel me there. And suddenly on the stick he went... Wow, I was like, wow. So whatever is there, there's always the background. The background and the space. And the space is always interfused with the background. Okay. So, So if you just practice with something like treeing, and you end up feeling

[40:34]

in yourself as part of your own space the space of the tree see we can say philosophically everything is interdependent But this is getting very close to being part of the interdependence, which you are part of the interdependence. But you really feel the interdependence. And if you can really feel it, let's say for example with a tree or your lover, I don't care. Your lover will stand still long enough. You begin to feel your own space interfused with the space of the tree. And every time you see a tree after that, from then on, they're not generalizations.

[41:47]

Each tree is a very particular space, which we call thusness. Now each tree you see will have a space. The space is the same. And the sameness of the space we can call thusness. And yet within that thusness is really infinite differentiation. And you feel it in yourself through this feeling of space, stillness, activity. You can walk into a forest or something, all you need is one tree.

[42:49]

And three is a miracle. Okay. Do you understand? Yes. So it's interesting, a simple thing like seeing as activity rather than an entity complete in itself. Now, do you understand what Nagarjuna would say you're doing? You're negating the tree as an entity. So Nagarjuna says, negate the entity of the tree and look what happens.

[43:59]

Now he presents it in a formulaic way, but it's very different than just presented as philosophy. He means it the way I'm saying it. He presents it in terms, so to speak, but it is something completely different than if it were a philosophy. He means it as I say it. In our group it was also said that the own experience of oneself as a non-unity is important, In our group we also spoke about that it's important to see one's own non-entityness in order to... Like Lauren Bacall.

[45:02]

In order to be able to accept as a truth and also to see that other people also are nonentities. And you go up to somebody, I'm happy to meet you, you nonentity. I imagine how you approach someone and say, I'm happy to get to know you, you're not an entity. And you said today in Teshu that it is also the case that the memories change, that is, the own story, as we tell it to us, changes when we practice the concept of activity. And today, Mateshu, you also spoke about how our own memory changes when we practice with the concept of activity.

[46:06]

Yes. In my experience, since I have accepted this Buddhist knowledge, or this kind of practice, for about eight years now, it is really my memory What do you mean by this time frame? And this actually is my experience that ever since I accepted Buddhist as a worldview and as a practice, and this has been the case since eight years now or something, that if I remember things within that timeframe then the way I remember and my memories are of a different kind.

[47:09]

And there are much less images than there were earlier. It's much more a somatic feeling. I remember my bodily feeling. Good. Yeah, thanks. And you also spoke about the memories of the past, also of a time when we still lived with the concept of entities, that that would change too. And that is something that I would like to investigate more.

[48:13]

I don't have enough experience with that, but it is true that there is a lot more understanding within me for these things. Oh, that's good. Very dare to do that. Gute. What would you like to say, Gute? Makes me want to be silent. Übersetzt du mich? Danke. Gestern, als ich spazieren gegangen bin, habe ich das alles mal untersucht. Yesterday, when I went for a walk, I investigated these things.

[49:14]

And then I realized that I can walk quite well and not think. And fairly well I can see and not think. And then, nevertheless, there is something where I am stuck, where it is about the inside and the outside. But then there's something where I get stuck, and it's about the inside-outside. And what I see, although I don't think it, it still stays outside somehow. And I try to... I feel something like... And I feel or sense something like an edge as how much I let the world into myself. And when I stay with this edge

[50:16]

An incredible disquietness comes up. I'm translatable. Feelable. Yes, and it's somehow a bit… it's dissatisfying somehow. Yes, it's not very… it's uncontentive. Discontentive. Discontentive. Unsatisfying. Yes. Unsatisfactory. Unsatisfactory. Because I… Unsatisfactory. Because I… it's such a grey zone somehow in which I go. It's something like a grey area or grey zone. Things are not really out there, but they're not really... They don't really get close to me the way I can't let them get close to me.

[51:38]

Things are not quite outside, they're not quite inside, they don't nourish me. They don't allow me to let them in. Yes, and maybe also that I... That I... At this point today in the show, I was again and again, interestingly, And interesting enough, this morning at the Taisho that was exactly at this point where I sort of stuck or got to that point. What you talked about when there's the remembering on this kind of edge. Were you able to translate even though you got... Well, whenever we are in the early stages of a new practice, or new stages of an old practice, there's often a certain dissatisfaction because we can't quite complete the practice.

[52:43]

And there's a certain frustration. And even can be a kind of nausea as if you're out of balance or dizzy or something. And it's like there's some kind of inner movement to complete this and you can't complete it and you feel sort of Shit. It's a nicer word in German than English, I think. Oh, it's the other way around. Oh, it's nicer in English? Yes, absolutely. Help me. Yeah, okay. Then there's also another kind of nausea or dis-ease.

[54:05]

Because the way we perceive is the way we've stored all of our associations. It's the way we have organized our experience. It's the way we've brought order into the world. Yeah. And when you get close to an edge like that, you feel maybe the whole bloody thing's going to fall apart. My life, you know, etc. And the old-fashioned nervous breakdown. Do people still have nervous breakdowns? And a nervous breakdown is sort of like when that happens.

[55:09]

And spiritual emergencies and things like that. You have some impulse coming that if you're not a practitioner, you don't know where it's coming from. It's going somewhere and it seems to be taking your life with it. And sometimes when we feel that edge, we're actually at the edge of a real breakthrough. And a real shift in how we put our world together. And sometimes, and most of the time, it's just a small shift and doesn't have the scary effects you feel. But part of Zen 2 is getting familiar with being on the edge.

[56:33]

Getting familiar, so you're, yo, here I am again, I guess, no point in getting nauseous this time. you get more intrepid brave more fearless and you're just willing to be on the edge and see what happens yeah okay Yeah. No, we have... Excuse me, David. I will not forget you, but don't go. So we are moving through the four propositions in these three, four days.

[57:37]

Yeah. And I got a feeling like all these fours would be some kind of... Not final things, but I don't know, entrances or pointers. And yesterday, the whole day, I was quite energetic and exploring this, which turned today very badly. But I would like to ask you, can you go a little further on this? In the four prepositions? No, I mean the four, so each of them would be, as I perceived it, I don't know, it's like a quarter of a circle. Yeah. But what is the whole? You couldn't really form. There may not be a whole, there may just be an edge. Yeah. I don't know.

[58:39]

Yeah. Anyway, I was very much dealing with this and I had quite a strong feeling for that yesterday. Today in the morning I got a complete panic attack during this. The edge. I don't know. Yeah. And it passed after two, three hours, but... So the thing is, I have a feeling that these are, like it said, the four entrances. So you can go through existence, you can go through non-existence, but none of them are final. Yeah, okay. Do it a bit. You want her to do some of it? Yes, please. A short version. I see it as four quarters of a circle, but my question is, what is the whole thing?

[59:46]

Yesterday I was able to practice it with a lot of energy and it was a very intense day. And then this morning I got a pretty difficult panic attack in my pelvis. It took a few hours and it got really bad for me. And Roshi said, yes, that's also a border. But what are they? My question is, what is it like with these four positions? Each is a kind of access. You can go through the existence, you can go through the non-existence, and so on. And there is nothing like what unites all of that. And Roshi said, it may be that there is nothing whole, but that there is only something like a border. Okay, something more? Maybe. Okay, I will keep in my mind and heart what you said.

[61:04]

David? Maybe I have too many thoughts about the spiritual emergency thing and what you're talking to Neil about. Maybe it's a discussion for later. But... I think it's an important topic, and I don't know what the nature of your talk will be tomorrow or what they're talking about. They're having their annual meeting of the members from all over Germany or something, and I have to give the opening talk. Yeah. It's a spiritual emergency online. I have no idea. I can't talk about Nagarjuna. Yeah. Will you wait and let her translate what you said? Oh, yeah, yeah. Go on, go on, sir. Unless your German's getting good enough. It's... You know, because I was married to Ewan.

[62:23]

Whose father was one of the first astronauts. And she came to Zen Center in having a spiritual emergency. Yeah, I remember. Which also, you know, R.D. Lange called him. R.D. Lange, I was trying to think of his name that day, yeah. He tried to break my hand once. But he was really great at defining and talking about how to deal with one-time psychotic break. So, you know, and nobody really knew how to deal with it. And she was really an outer space. And really all she needed was a supportive environment.

[63:30]

If you look at it from the Harvey Lang point of view, probably what Stan Grof was doing and all that, she ended up, you know... I remember getting raped and almost killed. Fire escape. I remember that. Sorry. Go on. She had a nervous breakdown and was pretty far away from the window. No one knew how to deal with it. And if you follow Artie Lang, what she would have needed would probably be a stabilizing environment. So I don't know exactly what a question would be, but like, how do you see that now? I mean, I'm sure we understand, you understand this sort of thing better, and of course you don't want to You don't want to be a refuge for people like that here, but... Oh, yes, we do, if necessary.

[64:38]

Yeah, I mean, if it comes up. But I don't know. How do you think we progress since then? How do you see Buddhism dealing with that or Dharmasanga dealing with that or... Or yourself dealing with that? Do you have anything to say? I just have strong feelings and brought it up. I don't know exactly what you mean. Well, you're going to hold my hand tomorrow, right? Right, right, right. All right. So let's see what happens. Yeah. I don't know exactly what my question is, but how do you see such a case today? I mean, I guess that you don't want to be a refuge for such people here. And Roshi says yes, if necessary. I just wanted to add one thing for the sake of the group. She went on to become a very sane and stable person

[65:39]

To me, no sign of trauma. Very interesting. Her father was a good friend of mine. We went out looking for her when that happened. You know, not responding at this moment to what David said. What we're talking about, the practice we're talking about, It can be pretty heavy stuff.

[67:07]

Because it is about negating your worldview. And not just in some big general sense. But working at negating The basic perceptual and cognitive process. So you're doing serious stuff. So you want to take it a little bit easy. Get familiar with this. It's not dangerous, but it can be a little scary. It's a kind of dharmic acupuncture where you're putting a needle right into how you perceive and how you cognize. And each one of your momentary cognitions and perceptions is interlaced, interlocked, interlocked, more than interlaced with all the associations of your life.

[68:40]

All the way you've stored, as I said, your causal base. How you've established who you are in circumstances. How you established order in your world. I would say that the strongest impulse in human beings is to stay alive. Unfortunately, there's a lot of people who have not made that vow. They've got a lot of kind of vows working in the background of their mind, I'm not really good enough to be alive.

[69:52]

Or only certain ways of being alive are good enough for my parents or my own idea of myself. And those little corrosive vows Und diese kleinen zerfressenden Gelübde... [...] Und diese kleinen zerfressenden Gel And the second strongest impulse is to have a certain kind of order in your life that keeps you sane.

[70:56]

And when you lose that order, it's almost as bad as losing your life. And when you start negating or working with the basic apparatus of perceiving and cognizing, You're messing with your life at a very basic level. Do you understand? Makes sense? So next time we'll go back to Koan 4 and work our way towards 6 again. Okay, yes, Suzanne.

[72:23]

We also had this problem, what happens when We also had this problem of what happens when everything dissolves. We asked Atma for help. And I wrote down a few things that I would like to add. What we can do in order to deal with this edge. That was to be in the present moment. to perceive immediacy and the next step will hold you.

[73:37]

And one other thing that was said was that we are all doing the same thing. I really thank you very much, Suzanne. I really appreciate that we're able to do this together. And I guess I just want to say in closing for today, that attention forms our life and forms our accumulated life. And if you change the content of attention,

[74:48]

You change your life. And so practice mindfulness, zazen, and the things I'm talking about, seeing the world as appearance. You're changing the content of attention. And that's an alchemical process. And wonderfully, if you're practicing zazen and mindfulness, it's within our ability to enter it and find our life and satisfaction within it. You know, I have these beads that I like, but small enough to carry in my pocket. They were Paul's. He gave them to me. I've learned never to admire something that Paul has.

[76:27]

I admire his nose, but you know... But one of the things that happens with beads If you bring your attention to them, attention tends to flow into the beads. And you can establish even a certain kind of rhythm with the beads. In which attention can flow into your body and into phenomena. And in a way you can use the beads to pour attention, as I've used the word pour before.

[77:29]

You can use the beads to pour attention into mind and body. As you can do with breathing, too. So bringing attention to breathing. As that's established, then breathing begins to draw attention into the body. to be drawn into the body. As I said in the last seminar, when I said something like this, Attention is a kind of elixir which you gather in zazen particularly. Much of our mental thinking, our energy, etc., is transformed into a kind of fluid attention or presence.

[78:34]

and carries us during the day. And one of the forms of mindfulness is to find a way to be during the day where that attention isn't dispersed. The accumulated attention isn't dispersed, if that makes any sense. This is attention as a kind of liquid or energy. And that attention, you find that kind of subtle pace in which attention isn't dispersed. And the world itself begins to nourish that attention.

[79:52]

And the world and you appear in a kind of shared articulation. Okay. Can I ring the bell?

[80:24]

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