Now that all your discontinuous selves have returned to the room, before we discontinue the seminar for this afternoon, does anyone have anything you'd like to say from your discussion? Yes. Yes, I thought it was not so easy for us to approach this term in a way that is understandable to everyone. My impression was that we had a difficult time to approach the idea of the self for everyone so that everyone understands what's meant by it. If we try to nail it down more precisely, it starts being more difficult.

[01:01]

In one question that occurred was somebody said that their character, that's their feeling of what their most convincing experience of self is. And then we try to determine what we mean when we say character, and we're wondering whether that's maybe just a cultural way of describing a set of qualities or attitudes. That is also, among other things, such a deeper, real self-experience. The difference is whether I evaluate a self-experience in a thinking way and generate something about thinking. And in terms of the experience of self, that there's a difference between generating and judging an experience through thinking.

[02:24]

Or whether I generate that experience through mindfulness breathing. I talked about my experience during a session when my sense was that all of a sudden I felt as though I was sitting in the midst of my life. But the question was not asked. The question was not important whether I would do it myself or not. But it was a feeling of total... And that was an experience of a more firm experience of what I could call self, but in the experience itself the question of self was completely irrelevant.

[03:30]

It was more just a firm sense of something being in place, just being right. And then we talked about the question of being hurt and what do we call being hurt and what is hurt. It's not that we found an answer to that, but we did find several ways of dealing with being hurt. And one useful way of dealing with it for myself, but also others agreed, is that to approach it with a sense of mindful breathing and to just allow it to happen.

[04:43]

Egal, was kommt, kommt. Und das könnte man auch irgendwas von selbst, diese Erfahrung, also die Frage ist, wer erfährt das denn, oder was erfährt das denn? And then there's a sense of come what may, and then the question still remains, what has that experience? And then in the discussion, someone named that equanimity, which I thought was a good word for it. And what we liked about that is that we came up with words that point to something, but that are in themselves not related to self. Yes? I'll say it in German first.

[05:53]

Do you want to translate it yourself? Yes. If I don't know, I'll turn it off. Yes, for us, we spent a relatively long time on the first question and then we noticed at some point that we no longer used the word itself, but rather identity. And then we realized that identity is perhaps more of the Yeah, we first discussed the first question. all of a sudden we realized we weren't talking about the self anymore but about identity and then figured that it might be the same thing just different words for it and then it doesn't matter but um yeah i thought that was really interesting that the word changed without us noticing and then all of a sudden we realized like with the shoes

[06:57]

We didn't find the final answer for the first question. [...] Yeah, to the second question, most of our experiences of hurting are why we get hurt later on. So if we made an experience once that has hurt, we'll probably react hurt, or yeah, like we're hurt just because we have made the experience before. At the end, we found out that discontinuity can't happen without continuity.

[08:05]

That was our, kind of our final conclusion. Okay. Okay, it's time enough so we can stop. The Buddhist position on non-self. The Buddhist position developed strongly in relationship to an Indian non-Buddhist position of a permanent self. What's the name for the Indian position? So, you know, it may be that we have to locate an experience of self that the Buddhist teaching of anatma, a non-self, relates to.

[09:29]

Now, it could be counterposed to the Christian idea many people have of some kind of self that goes to heaven. But for most people practicing Buddhism, that's not a strongly held position. But for many Buddhists, that's the idea of reincarnating. [...] Okay, and then there's the...

[10:51]

of the dominant psychological self in the West, which is an entity and a vehicle for self-realization. Incarnate. Incarnate. Incarnate. Yeah, it's trots of a self. It's trots somehow of a self. I'm a permanent. I'm a submissive. I'm a submissive. Most of us go to therapists. We do go. Somehow we can't experience ourselves with ourselves. Yeah, but one of the tests of a teaching student

[12:15]

I can insult or hurt them. They're not very developed. We are developed. If you can offend a victim, you know, some could be hurt by that. That doesn't mean you can't react to criticism and accept it, but not hurt them. It's just criticism. It's just feedback. It's not something that hurts you. My experience is with everyone, almost everyone, you have to be very careful how you give them feedback because they're easily hurt. So there's a few hundred people in our Sangha.

[13:40]

I would say less than 10% you can give feedback to just completely openly without worrying about whether they're hurt or not. Okay, thank you.

[14:05]

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