Merely in talking about prajna, in my experience, it is the word thinking you've experienced. It isn't just in talking about prajna or that sense that I feel of that term prajna in terms of how we deal with it, hear it, and accept it. And it seems to me it's a movement of Western philosophy Through that final line, that expression that you just put, that surrender of thinking, and yet the word thinking continues. And just for the last part, the last half hour, the last part of your talk, I've been having a strong feeling of, shouldn't we just give up the word thought and thinking? That's very good. was a great thinker and the one to hurdle his position and to avoid the serious attack.

[01:15]

He really gave up the will, the big will, big will, on the first of the attack. So he kicked the which is not thinking at all. So only if we do consider that my age is not knowledge, that my age is surrender. Surrender to the process of non-knowledge. that he did not want to give up the world of thinking. He said that if you were to proceed, you were thinking you should think this way, this way. That's wonderful. I think he uses that fact. Stand back.

[02:17]

See? That means you draw all your effort to do the thinking. So he said, let it happen. That's all. All of you should eat. That means it should carry on. What does that mean? We know it, you get it? From Jesus' heart, He mentions the key word of appropriation.

[03:18]

Do you understand what I mean? You are appropriate to the universe. The universe is appropriate to you. Rather, if we look at the same kind of earth and iron going together and all through the iron realm, there is neutral, unimpeded solution between the land and the universe. It is the same as ever. If we use this, we can understand a very little idea that cannot be conceived as scientific approach. So that's how they were created. That corners said event appropriation, which is event, event, really appropriation.

[04:23]

in different parts of your talk, you've discussed, uh, something that you just arrived at, not something you make an effort for, or just stepping back, or you just use the word ease. Uh, how do you relate that with some ongoing effort that's part of whose practice? Whereas here, we, we get up every day and we make some effort to get up. We make some effort to sit in meditation. Uh, there's also the idea of or desire, or like, some, uh, some intention and some action that we put in conjunction with that intention, which helps us to practice in some way or do something each day. What's the relationship between that desire for enlightenment or practice and for the attainment of non-attainment? . Sixteen poems that were translated in his book, Language and Faith.

[05:48]

You will see how hard it is to understand these three of things So I think the last point I will discuss in tomorrow's session. Because his disciple, who participated in his first birthday celebration, in the presence of Hanuman, praised that last point. as the beauty of Raghavata. Here we go. Rihanna is Raghavata. So, this last thing is actually a grand point. So how, how the world reached the state to himself,

[06:59]

So through his writing, you cannot see whether he mentioned that I was told he learned meditation from his student, ,, a macro participant of the celebration, who is now the leading philosopher in Japan and professor of philosophy in Kyoto University. practice meditation. And I, I know that Heidegger was very much understand Daugherty and Johnson. Because then I write Freiberg, we exchange our questions. five ways before we discuss our third problem.

[08:04]

One of the questions has been found, and he included the German translation of German. And of course, Mark said, please let me know how do you think of this passage? This passage in German says the same. Confucius traveled all around with the country, and they remember, approached some farm, and only the men picked the weather from one side and the poor out to the other side. And along with the Confucius, he decided to do it. except those who are immortals and the like. I said, the true motor is graphics, you see. With your never graphics, you can have one side that's up in the well and other side where you push it and then the weather comes through very quickly. So, the world may say that with their health and mechanical,

[09:14]

things to help me than my mind would be mechanical. So, Halliburton asked me the question, he said, do you see it as biased, opposed technology? This is a difficult question to answer, but I think These two actual, two schools, these older men belong to Darius school. And here, Confucius sent his disciples to Rome. Confucius was Confucianist. And Confucius traveled 13 years around the country to persuade the king to adopt his

[10:16]

principle of government to rule the country and got that failure. So this is the artificial doing and cannot help the country. We won't accept any. All this mayoral principle, propriety, benevolency, righteousness, which is just there in the name and cannot be known which to the The main and the community, actually. So, the past think if we cannot, if we can do the things as things is, we should live artificially. Try to make things better. So, this is two schools, actually. So that is the ridiculous. The condition is the artificiality. So that's why, yeah. So I think that he understood my answer.

[11:25]

It was kind of two schools, but different. It's not just the, so the opposed technology. On this instance, we can see how Hitler really involved in the study in France. And he also studied renaissance, the way in Paris, Germany. And we will say he took the language of the answer, so he studied it. But he cannot find anything national correct. No. And we couldn't find there, there, there, medicine, doctor, education, breathing, science. But how about he practiced meditation, and the guide, the disciples, so demoral.

[12:31]

And the fact he is serving, But religion is stillness. We must act in that spirit. How can I say it? Religion is stillness. Do you have any idea what kind of meditation surgery Murat probably taught him? Would it be Zen tradition, do you think? Yeah, I think so. That's of course. Soji Morai is also a disciple of Hisamatsu. And Soji Morai runs Hisamatsu as not a Soji Morai leader group. And Sarang is not a little bit, according to the record of them, a hawk. He uses a hawk, too. I was wondering when, fortunately, you get to have this kind of circular place, position.

[13:50]

Fortunately, it can be very reasonable now for the circular place. What... What, of course, do you want a place to pride you now? Can you show me the place? I can show you the place. It seems like in any verse he's not saying anything.

[14:55]

And it's always like, with the Chinese building, you begin to see, brush me with this kind of practice. That practice of Him, that's going right now, not quite going through, right in that time, ah. So, if we get far over there, that is so fast for our saving. So I will conceal sphagnum in it. What sphagnum? Why put it in sphagnum? It was maybe so that I then began to question the portrait.

[16:17]

So, would we have resisted the relative sense of negation, or a relative sense of attitude? We don't know this attitude, but we understand it with every face. That's nothing. Nothing is not thanks. There it is. It is not, there is, is not, not thanks. Find yourself going in, going out, going right out. That is right now. He moves like this. He sometimes used that word lictum.

[18:06]

Lictum. Lictum also means clear and open. So it's clear and open. In that forest, see, all those sabbatry condensed in one region. But some would cut those trees and leave them open. So that's the place where he got that idea. Openly and clear. I think he was asking about the origin of the liquid.

[19:09]

The only thing I know is that the all means un or no in the liquid. I think it doesn't mean simply didn't. It's concealed. It's un-concealed. Unconcealed, yeah. I could remember the roots of the letters, but I remembers all the consummate that's opening and clear that's light. Slightly unrelated perhaps, Isamatsu Roshi has some way of Koran study with philosophical emphasis. Is that somehow related to what Heidegger is thinking of when he talks about meditative thinking?

[20:18]

Yeah. Heidegger, you see, he's a stat act. Jim Uchida explained this standard, actually, for Taoism. Taoism. Very Tao, you see? Very good, that's right. Very good. To learn God, we use every day to study the knowledge you have every day.

[21:25]

Use. The same thing about you, thank you, sir. That means you regret. And by doing, you also regret the thing. You regret it. But regretting, you also regret assertion. So don't use the reset of sighting. Let's step back. How do you reach this step back? Well, the 16 poems, the last poem is the description

[22:38]

The world is, that's all. The rock on it, the people of rock on it, what a beautiful. So, the world it is. So, just serve a step up, you will achieve. Now, we are a person who is clearly apply recording. I don't think he'll apply recording, but he'll apply something like a Horvind's answer when the Horvind was asked, what is first principle? Horvind replied, if I should tell you, it would become second principle. He cut the wrist. Yeah.

[23:43]

Another question. There are quite a few Catholic nuns who are doing zazen these days. Do you think there are many philosophers and scholars, theologians that you know of who may be doing something like zazen? Yes. When I was in New York, You ain't. So after the meeting, the people go to the forum, practicing meditation.

[24:53]

And a young little scholar or a girl was invited to be director of that meditation hall. So, after so much hostility, anger, confusion, we want to come back to tranquility. Where you see yourself clear, you see others clear, then you eliminate a lot of the unnecessary quarrels. So, in the end, there is no closing quarrel. and higher epitopes to teach in their vocation, believe it or not. Many times, the poor skyward run from too much knowledge.

[26:00]

So the moment that we give up the knowledge, the knowledge of not-knowledge, then we will reduce this unnecessary hostility. I have a very interesting question, and it might lead to eroticism. We're not a place where we're dealing with data that's beyond any empirical measure. There are very close relationships between the mystical and all kinds of a stepping back, acceptance of the unknown.

[27:07]

Would you like to make any observations on those? Could you say that there are more? Well, uh, I understand that they are dealing with things that they, uh, what they are saying, they, well, they don't know whether they are waves or particles. They're called worlds. But it seems to me that there must be some pure intuition involved or even making such a position as that. But if you are engaged in a rational measurement or rational process, then so there wasn't maturity. You didn't know something. You missed the core of the person. In the introduction, Sukhothes Vyankoye, the royal pirate, made the horse of Dhanivakrishnan, the father of Dhanivakrishnan, the father of Dhanivakrishnan, the father of Dhanivakrishnan.

[28:40]

But I'm sorry, I'm not a scientist. I cannot comment on that. Why? He was saying contradiction. He put this contradiction on . Yes? The identity of person, identity, isn't that something very important? The affirmations that negated, negated, co-affirmative. So this is also that, that with all ability, in the very scheme, myself, my self, this, this, and the other. See, there is opposite, but yet the opposite of that, of that journey. What? Service. The delineatory art of life is used in response to life.

[29:50]

But this is not life. I think we have two questions that have kind of helped answer each other in both the very first question and one that you raised. It's a highly, very meditative thinking. It's much closer to what occurs in the colon process at the time. a movement from surface layers of cloth, ether, into layers of the mind. That corresponds highly to the state of meditation. I forgot to answer your question.

[30:56]

I can't be answered sexually, but I'm going to take care of it, because she can't help it. You were recording someone, and I wasn't clear As to the intention of what we're trying to convey with this court here, intuition as a result of direct experience has never been a product of knowledge. And I was wondering if you would use knowledge there as knowledge. You're just going to surrender to not knowledge.

[32:00]

This is Fado's knowledge. Fado's knowledge. Yeah, that's what he defined as intuition. So he consumes that intuition through this analysis of certain categories. He is still not the full-time himself. That's something that we intuit. Here, it is the intuition. There is no object that we may intuit it, and there is no subject that holds intuitions, free from subjectivity and objectivity.

[33:10]

question about either sort of I think the effect on the end of philosophical type of thinking based on positionary knowledge about knowledge, chronology, stuff like that. And based in classical, you know, Western philosophy is pretty much theological, rational, Now, and I told her, if other [...] After that time, he referred to Lukas as well as God.

[34:32]

A great tree of suffering. He met God. That's God. But if one asks him, so if you take this time of your intuition that you learn from tree of suffering, such as paramedics and chiropractors. Why should you proceed to rather be in time for 30 years and a family, including time of being? Because you don't start studying philosophy or history. Philosophy started that way. but not until you become an assistant professor.

[35:35]

And we have a Japanese scholar work with you, and herself has difficult to teach theory of phenomenology. And then questions change. And again, the conversation with Japanese scholar, he mentioned 1931. He started to change. Because Hosea cannot solve a problem. And he tried to start to work out. But step by step. Take him to First Descent. 15 years, and then another 10 years to graduate like that. 20 words. Right. So the evangelical priests who were reading, reading good, but every third narrative was not developed after he worked with a Japanese scholar.

[36:47]

Otherwise, You don't need a daughter to write in your time. Where's your time? Because in the last paragraph of this book, he didn't say a quarter of a week. So he must find a time. So Kant, as a recent blockade, I'm tired of you. You wish. That is time, absolute movement. That is absolute movement. That movement, when you are fully perceptive without objectivity, that movement is a time warp. So, if it is correct to say that This idea also appeared in Harakata's and Pramodita's.

[37:50]

But why Professor Hodegaard should have not seen that before he sat there right in the evening time? And the conversation between Jatavaskaraya and himself indicated the same. is very much applied to Japanese art. And he also used the language as some magic power. So the Western language is harder to convey or reveal this experience at India. Right, that might be true. Make . If you have that experience, you will not acquire the language you can't speak. . Thought without a goal, or thought without gaining an idea?

[39:12]

Pardon me? Could you say the thought which is not that is, like thought without gaining an idea, without goal? The thought is goal. Thought without gaining an idea for an end? The thought without an end in mind? You said thought. Not thought. Thought. So thought which is not thought, is that like thought without a goal in mind? Thought without gaining ideas? Yeah. We are the goal. What is the goal? That's absolute idea, meaning.

[40:15]

So then you have the goal. You said goal. You have end. You end the world. That's the conceptualization. Chinese have conditionist, particularly about mission. Have the world and me. They are capital L. Me. Reason. That is where most needs enter the principle of the composition of the text. Church, work, everything. Like all things, there is a principle for togetherness. Yes. Ye also are touching, meaning, hardly climbing, or even touching the earth. It's the same idea. You have a grail, you have self-sacrifice, and hold it up.

[41:17]

You can wear it somewhere. You know, we have talked about it. But you can't wear it without it. You can't wear it without it. So if you wear it, you can't wear it without it. You can't wear it without it. That's not the topic. And I hear a very inspiring one. Well, at this time I thought, don't sound like God. And after don't sound like God, I said, where are you? Oh, I'm lonely. Are you in which part? Yes, I'm in the part of the mountains. Have you seen anywhere? No, I'm there. Well, you've got to lift the cup. I'm in this cup. Don't want to go anywhere. Is it there? in the first part. The part that needs infinite delays in this paper is that everybody and we are leaving that in the past.

[42:19]

When you reach partly back to this practice, hearing and believing, when we're hungry and we eat, when we're tired and we lie down, wouldn't it have been through? That's the part. Then if you understand this, you will understand this is a pangolin. So you understand the pangolins, so then you are saints and you are common men. Not just the pangolins, sir. When you are saints, back to the common men, then you are free from saints and free from common men. You can be both common men and saints. That is a pangol. Thank you for giving us a victory there.

[43:31]

Perhaps we would close with maybe the four vowels, if we could recite four vowels in English. If we need them, then can we bring them to the witness? I don't know if I'll have to say it again. I mean, you see, I remember when I was in high school, and I took that thing by the hand, and took it in, and took it. And I thought, I'm going to do it, and start a conference. And I didn't even bother to ask it. And I thought, I'm going to do it, because it's very easy. I was very fast, so I don't know if I'll have to take it. But I don't know if anyone is having problems with transportation tomorrow for the green dust, but if anyone is, it would be good. Thank you. 20 years ago?

[44:48]

And I almost came back every semester going to school. I had to carry a big stutter. A big stutter. And you know, it's happened here before. Are you riding his car? Yeah. Oh, did he start in New York now? Yeah, he should be. Back to stutter. Yeah. Come stand with him and let's see. Oh. Psychiatry. Psychiatry. We were taking classes. Yeah, everybody. Thank you. [...]

[45:35]

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