As I said this morning, this practice here in Johanneshof is an experiment. And unique in the history of Buddhism, really. You're not unique in the sense of great, just unique because these conditions haven't existed before. Now, I mean, most of you have heard me say this kind of thing before. But I always speak about what happens to me, what occurs to me.

[01:04]

And I'm always faced with, what is this practice situation? Und ich bin mit dem immer konfrontiert oder ich stehe dem immer gegenüber. Was ist diese Praxissituation? And we're making it together. Und wir machen diese zusammen. I mean, I practice long enough to know, yeah, quite a few ways to practice. Ich habe schon lang genug praktiziert und kenne deshalb eine ganze Reihe von Arten zu praktizieren. In practice period, crest on one kind of practice comes out. In a sashin, another kind of practice comes up. Yeah. Now, all in all, the daily schedule of a place like this is just a way of being together with the Sangha and putting aside your more usual way of thinking and doing things.

[02:21]

But a schedule in a practice period of three months, or even in the more intense schedule of a sashin, is a bit like entering a tunnel. A schedule is like a tunnel. I'd almost say a tactile sensorium. Now, I'm introducing the word sensorium because I'd like to come back to it. And I'm using it to mean the entire sensory world of our own.

[03:34]

This is our baby, sorry. Do you want to go? It's okay, but I need more concentration. All right, then concentrate. Sensory means the entire sensory realm of our, you know, that arises through our senses. But it also, I mean, you know, within our body and perceptual field. But I'm also using it to mean everything we perceive around us. Yeah, and I'll come back to that. Okay, so the schedule is a kind of tactile sensorium.

[04:53]

You just do like you're in a tunnel and had no choice. And as they say, is there light at the end of the tunnel? Well, a sashin or a practice period is designed so that there is light at the end of the tunnel, hopefully for most of us. Yeah, but I'm just sharing my problems with you. Yeah, some of you, I don't know, I hope most of you are staying for at least 10 days. But... there isn't much time for us to explore things. It seems like a long, ten days seems like a long time. You want some real leaves? Okay. Christian? That's all right.

[06:06]

Okay. Sophia, this weekend, was left with strange babysitters for long periods of time, two or three times, and she's feeling abandoned. So Louise told Waltraut if she... can't be consoled, you can come get me, get her. Now I'm trying to get you to console me. Yeah, because if I can get you to share my problems in trying to talk about Buddhism, maybe you can help solve the problem. We have today a seminar tomorrow and another lecture again.

[07:36]

And hopefully you're staying for ten days at least, then we can have the same next week, next monk week. Monk week, you know this. The custom in the monasteries have five-day units, so we call them monk weeks. So do we have time enough in this monastery Five days or so, and a real enough schedule. With a mixture of people who have practiced a lot and some have practiced less.

[08:37]

And three times as many children as adults. Well, not that many. In a monastery that's presently a construction zone. Maybe it's all good. You have to find some kind of mind in your stomach. Now, what... What we're here for, what I'm assuming we're here for, whether we all know it or not, is to discover what I called in the practice week a few, a month ago or so, a basic mind.

[09:40]

A basic mind we can depend on. That's always present. Or always can be present. That dwells inside us or dwells beside us. but is certainly not permanent. So what kind of mind can that be? Now, one way of understanding As I've said, one way of kind of getting a feel for that is to give yourself over to the schedule.

[10:52]

In a way, just, you know, you just... Yeah, just, you just, as much as possible, just do the schedule. Knowing the schedule is important. is an actual ancient tradition. But it's still arbitrary. We can change it. But the process of changing it, you know, we have to... You just don't do it by yourself. Because one of the things this basic mind is, it's a mind free from preferences and likes and dislikes. So we have to get into some situation where we can feel freedom from likes and dislikes.

[12:05]

So for this ten days or month, we tried to have a situation where you can... See if you can be free from preferences, likes and dislikes. And you don't have to be afraid. If you're here for a month, at the end of the month your likes and dislikes will come back. Wenn ihr hier seid für einen Monat, nach dem Ende des Monats, da kommen diese Vorlieben und Abneigungen bestimmt zurück. Die werden euch ganz sicher nicht verlassen.

[13:07]

But it might be some good experience to see if we can be free of them for a while. In this arbitrary schedule, which might be one of the surfaces of basic mind. Now, Yeah, since we're going to have a seminar tomorrow, we probably need something that we can all look at together. So Dieter's been asking me every three times a day for a while. What text? I don't know what happened. How do I know what text? Koans are pretty hard to get into in a short time. So I finally said, okay, Dieter, what do you suggest?

[14:09]

So he just suggested a fascicle of Dogen, which I took some excerpts from. which the English title is something like, Awakening Buddha-Seeking Mind. First of all, we have to ask, what would Buddha-seeking mind be? It's just one of those Zen phrases. Yeah, but if we're going to practice with it, we have to kind of give it some attention. Now, a text like this is not too... Yeah, if it doesn't depend on too much understanding of practice.

[15:43]

If it doesn't depend on too much understanding of practice. It can be useful because it introduces things that I don't have to introduce then. It can create some problems for us that maybe are useful. So he starts out saying there's usually generally considered to be three kinds of minds. And he names, you're going to get this piece of paper tomorrow in the German translation, I hope. You can look at it. I'm just introducing it a little bit.

[16:45]

It says there's generally considered to be three kinds of mind. A discriminating mind. A mind of grass and trees. And a mind of truth. Okay. Is that helpful? We have to actually say what... What the heck is Dogen talking about, doggone it? I mean, do you agree? Well, as a discriminating mind, we know that. I mean, first you've got to see that whether you agree with this or not.

[17:58]

Gregory Basin used to complain that it was so hard to teach in America, to teach contemporary students anywhere. He was British. Maybe he's particularly talking about the 60s. You said I would introduce something to a group of college students that I know they didn't understand. And they'd say, yeah, cool, man, or something like that. He says, there's no hope. How can you... You challenge somebody and they say, oh, yeah, that's great. What can you do? They don't know their world is about to be changed. Yeah, so we have to ask ourselves... Yeah, discriminating mind, I think we know what that is.

[19:21]

But the mind of grass and trees? Why would he call, why would he say that? And we, yeah, we can assume the mind of grass and trees is something like non-discriminating mind. Okay, so we know about not discriminating, perhaps. In fact, if we said somebody is not a very discriminating person, we would be criticizing them. So what do we mean by a mind not just not discriminating, but a mind, a state of mind, a mode of mind that doesn't discriminate.

[20:43]

How can that be positive? And in his culture, he says, we all know that there's a non-discriminating mind. So we have to really see that there's such a thing as not discriminating, but there's also a mind that rests in non-discriminating. Okay, so we can wonder during these ten days or so, Do I, you or me, do I, do we, do I know a mind that doesn't discriminate?

[21:47]

Well, maybe we can taste it in this sense of not having preferences in this mind that accepts the schedule. But we want to be individual people. We want to be, you know, individuated, responsible, etc. We don't want to just accept what our government says. Or our neighbors.

[22:54]

So what would a mind that just accepts the schedule? Aren't we in a dangerous territory? You have to raise these questions in yourself. Diese Fragen müsst ihr in euch selbst aufbringen. Und wer ist das, was ist das, das die Fragen stellt? What is questioning itself? Was fragt sich da selbst? What is the mind that questions? Was ist dieser Geist, der fragt? What is the mind that accepts? What is the mind that discriminates? Then he also adds, what is the mind of truth? Okay, even if you accept the idea that you have different minds, waking mind, sleeping mind, and so forth.

[24:00]

But meditation mind. But these don't... This is not the same as what... Dogen is saying. So we've got a bunch of minds here now. Yeah. And first of all, as a practitioner, you want to be aware that you function through function, exist, live different minds. And first of all, they're contextual. We have to start somewhere.

[25:12]

So we can start with waking and sleeping and so forth. But let's just start with noticing contextual minds. In this situation right now, you have one kind of mind. Having a meal, you have a different kind of mind. Out in the garden, maybe a different kind of mind. In the garden, a different kind. Okay. So I'm suggesting that if you want to practice in the way Dogen is teaching, on one hand you want to notice the difference

[26:20]

contextual minds. And not just think, oh, I'm the same person in the garden as I am in the lecture. Right now we're not going to talk about you being a particular person. An autobiographical self. Yeah, we want... I'd like you to notice primarily or give emphasis to the feeling of being different minds. Ich will eher, dass ihr bemerkt oder dass ihr betont, dass ihr verschiedene Formen des Geistes seid.

[27:34]

If you emphasize that in this practice month. Okay, so let's say that right now our practice will be noticing, different conceptual minds, contextual minds, I mean. At the same time, you'll notice the mind that just accepts the schedule. which is a mind that's somewhat the same in different contexts. And maybe you can take, as a part of your practice this month, is to take refuge, as I said in the practice week too, in your breath. Taking refuge in your breath as a kind of expression or manifestation of basic mind.

[28:42]

Okay, now, if you do that... Okay, so what have we got? What's the ingredients to this soup? We've got your autobiographical self. Yeah, and you've got your mind of preferences, likes and dislikes. Which is not the same as the autobiographical self, but closely related. And you have the mind that accepts the schedule. And you have the mind of different contexts. Zazen, or lecture, or mealtime, and so forth. Now, that's your territory. That's what you already inhabit.

[30:00]

And now, Dogen is introducing discriminating mind, which you know, a mind of grass and trees, and a mind of truth. Now, you have to think about whether you already know those three. You know one of them for sure. or whether these are something in addition that Dogen is suggesting we explore. Now, He presents those, which he calls, generally accepted minds.

[31:11]

Not so generally accepted in our culture. In fact, our culture, we don't really have an idea of a mind of truth. We can say this is true or that's not true, but a mind of truth, this is something actually unusual in our Western culture. And even the emphasis on mind as... our moment-by-moment actuality instead of self. That's our moment.

[32:21]

Usually for us, our self is our moment-by-moment actuality. So again, if you're going to read Dogen tomorrow or listen to me speak about it now, You have to really see, observe what the territory of your own experience is. And be able to notice how different the territory of what Dogen's describing is. Can I have a funny dream the other night? Yeah, I am a professional nap taker. I can take... It's an odd profession, but it's mine.

[33:38]

I can take five-minute naps, one-minute naps, etc. I just took one, actually. Yeah. And although sound doesn't bother me, too much light is kind of a nuisance. So I have a sleeping mask. And strictly now, after the Often on six months of treatment I've been through, I tend to be a little tireder now and then. So I was taking a nap, I don't know, a couple of days ago and had my little mask on, you know.

[34:40]

When Sophia comes in and kind of peers under, you just see her. Mm-hmm. Anyway, so I had this dream and, you know, I often bring a... Now as a habit, it's not even intentional, I bring whatever I'm practicing with into my dreaming or sleeping. So I dreamed that I could see through the mask. And first I just thought it was an accident, because, you know, if somebody comes in while I'm taking a nap and speaks to me, I'm able to speak to them and not wake up.

[35:48]

I suppose it's kind of a meditation skill. You can establish a basic mind and it's not disturbed by a discriminating mind. As long as the train of thought does not lay down tracks. Do you have an expression, a train of thought? So if you have a little train of thought, that's okay, but if it starts having tracks, then you wake up. So there's some sort of feeling in the dream that, like I can hear while I stay asleep, I could see while I stayed asleep.

[37:06]

And first I thought it was just kind of kooky. I'm just imagining and I can see, you know. First I thought it was kind of crazy. In the dream I thought it was kind of crazy that I'm just imagining I can see. But I've learned from years of meditating that sometimes these little seeds or little hints You shouldn't just brush off. So in the dream, I decided, okay, I'm going to experiment and see if I can see with the mask still on. I don't know why I'm telling you this, but be patient, please. So in the dream, I'm walking around with my mask on.

[38:14]

And I was going up to things like this and reaching out and touching Christian's nose. He wasn't in the dream, but could have been. And I could tell by Christian's reaction and the feel, you know, I was actually touching his nose, so I must be able to see through the mask. So I found... Okay. What I found myself doing was trying to find out in my body how I was seeing through the mask.

[39:15]

Clearly I wasn't seeing with my eyes. So I was trying to feel how I was seeing with my body. Yeah, and then I really concentrated. It was a kind of what I would call a teaching dream. Because I was really concentrating on seeing through my body. And that's also actually quite close, now I'm not talking about a dream, Quite close to the experience of entering into the mind of the schedule. You are entering into the mind of grass and trees. Now, I think I should stop.

[40:47]

Let me just say a couple things. There's a little Zen poem, you should probably know. Sitting quietly, doing nothing. Spring comes. Grass grows by itself. Sitting quietly, doing nothing, spring comes. Grass grows by itself. Das Gras wächst von selbst. So this poem is from this yogic culture which also says the mind of grass and trees. Dieses Gedicht kommt aus dieser yogischen Kultur, die auch so etwas sagt wie der Geist der Gräser und Bäume. So Dogen means by the mind of grass and trees, the mind that grows by itself.

[41:54]

What Dogen understands under this spirit of grass and trees is a spirit that grows by itself. Now, if you have that feeling, I think you can look into this text tomorrow better. Wenn ihr dafür ein Gefühl habt, dann könnt ihr morgen, glaube ich, diesen Text besser anschauen. And we also always, in many koans, as the reference to the 10,000 grasses. Und in vielen koans gibt es auch diesen Verweis auf die 10,000 Gräser. And what do the 10,000 grasses represent? Everything is unique. Ten thousand grasses, not one kind of wheat. So the mind of grasses and trees, or the non-discriminatory mind, is not just a mind that doesn't discriminate.

[42:59]

It's not just a mind that doesn't discriminate. It's a mind which grows by itself. And a mind in which everything is unique. Now, Dogen doesn't present just these three generally understood minds. by their culture. But he also presents a fourth mind, without saying he is, but he does, And he calls that the Buddha-seeking mind. And he says this is a more profound mind than the mind of enlightenment. And what is the characteristic of the Buddha-seeking mind or Boddha-mind? It arises in the person who puts others' enlightenment ahead of his or her own.

[44:14]

Okay, so that's the mind of compassion. One way of saying the mind of compassion. But let's make it an actual plant, not a generalization, the mind of compassion. An actual plant. It appears through really putting the enlightenment of others above and before your own. It really arises from the fact that you can see the light In the name of the Father, and of the Son, and of the Holy Spirit. Amen.

[45:24]

Thank you. I don't believe you're going to be able to do it. I don't believe you're going to do it. Yeah, I don't usually like the silent part of the lecture to be so long.

[46:56]

In other words, I'm sorry to keep you waiting. But I hope you amused yourself with the mind of grasses and trees. For it's always functioning. Called forth by the children's voices. And sometimes denied by the children's voices. You know, again, one of my reference points these days, of course, has to be Sophia.

[47:56]

And one way she differentiates the world is if she touches her arm, there's two senses. She touches an object, there's one sense. There's the one sense world and the two sense world. But the mind of grasses and trees is, you know, we could say, at least in the beginning, the one sense world. So I'm trying to speak to these minds of Dogen brought up.

[49:17]

And I really want you to get the difference between not discriminating and a non-discriminating mind. non-discriminating and non-discriminating mind. Between the activity of not discriminating and a mind of non-discriminating. It may be hard to say. It may be hard to separate that out in our language. But it's a fundamental difference between a mind culture and a body culture. Or a thought-based culture or a yogic culture.

[50:27]

Now this mind of grasses and trees I mean, I'm not going to answer this question now, but we have to ask ourselves, why does Dogen put it in there so prominently? With the mind of truth and the discriminating mind, and the Buddha knowing or Buddha seeking mind. I don't think we would put in any Western inventory of important topics the mind of grasses and trees.

[51:33]

Now, for the last month in Ja, Kassel, and here, and Austria, and München, I've been trying to speak about what we know as self. And one thing, I mean, one, yeah, so I, one way I, one way I point to self, is I would say something like non-languaged, memory-based awareness.

[52:55]

Memory-based... Awareness. We could say knowing instead of aware. Awareness. Awareness. There's knowing and there's aware. There's knowing and there's aware. Wissen und Gewahrsein. What are you wearing today? No, no. Now, what do I mean by non-language-based... non-language memory-based knowing. Well, partly it's like how we know we're Germans or Japanese.

[54:11]

Yeah, or any other nationality here. oder jegliche andere Nationalität. Location, you know, anyway. Like you go back, you come to Germany and maybe you feel refreshing to be in Italy, but when you're in Germany, it's familiar. Vielleicht, wenn ihr zurückkommt nach Deutschland, also Italien ist erfrischend, aber wenn man zurückkommt nach Deutschland, fühlt man sich vielleicht vertrauter. I know, and I lived in California for 20-some years. But it took me, I figured, about seven years before I got used to California.

[55:15]

Which is about the time, they say, it takes for your cells to have all changed in your body. And one group of American Indians have a tradition of burning everything every seven years and starting out anew. Their possessions. But it took me quite a while because in the San Francisco area there aren't really seasons. And the plants and trees and everything, they do different things. They look different and they do different things. They have live oaks, which lose their leaves all year round. The ground is brown and the trees are green.

[56:25]

Yeah, so anyway, it takes a while. It felt this memory-based knowing was... non-languaged, memory-based knowing was disturbed. The other morning during the first period of Zazen I spoke about the role of first light across the planet. The first light in a great arc moves west across the planet.

[57:27]

And a cacophony, cacophony? Cacophony. Cacophony means a bunch of noises that don't fit together. A cacophony of... Do you have the same word? Cacophony. Cacophony. I know, you could have a symphony of caca. I mean, worms would like it.

[58:29]

And as you've noticed in Zazen in the morning, every morning it's some minutes later. All the birds, first there's a few birds, one or two birds, they, oh my God. I don't know if they say gut, but they might. Do birds have a soul? They sing in a heavenly way. But in any case, then some more birds, and then pretty soon you get groups of birds, all kinds of going, you know. Yeah. And just a little while ago it was in the middle or beginning of the first period of satsang and now it's at the beginning of the second period of satsang.

[59:42]

And by an hour later there's all kinds of different birds singing or talking. And patterns appear and disappear in the sounds. And of course dew is forming on the grass and insects are affected and so forth. And this is moving Second by second. I mean, I'm sure that up the hill, if it's west, just slightly later. And birds are singing here before they are in Freiburg, probably, for sure. This is also the mind of grasses and trees.

[60:59]

Moment by moment, moment by moment changing. Augenblick für Augenblick ändert es sich. And our mind, we're not independent of the birds. Und wir sind nicht unabhängig von den Vögeln. And our mind is also changing in zazen. We can begin to notice the change in zazen as we ourselves are affected by first mind. And that's one of the traditions in Zen practice is to be up before first light. And we get up because we get up, not because the sun gets up. It's a kind of power. The sun is independent, we are independent. Each thing wakes up.

[61:59]

Yeah. So on the one hand, An embankment is something built up for a stream or something to run through the banks of a stream or the embankment like a canal. And we can think of our culture and where we grew up or going back to where you were born or something like that. We feel the embankment in which this non-language knowing flows.

[63:00]

this non-language knowing flows. Now this is also self. It's very deeply self. It's memory-based. It's memory-laden. It's rooted in your experience, for sure. But it's not really in your consciousness. It can come into your consciousness, but it's there before consciousness. I think a man, I can't remember his name exactly, I think his name is Benjamin Libet or something like that. Did research years ago that impressed me. Which showed that consciousness is always slow, always tardy. The nerve cells, the neurons in our brain and spine and the cells in our brain and spine and nerves function in milliseconds.

[64:33]

But consciousness functions in tens or hundreds or thousands of milliseconds. So it's been shown repeatedly, simple things like your arm knows it's going to move before you consciously make the decision. Maybe I don't know when we can feel that. Maybe if you're on a high swaying bridge over a chasm. I think the highest suspension bridge in the world is between Colorado Springs and Crestone over the Rio Grande Gorge. I think the highest suspension bridge in the world is between Colorado Springs and Crestone over Rio Grande

[66:10]

And there's boards like this with spaces between them. And wire cables supporting them. And there's a river way, way down there. And you can drive a car across it, though it's a little... You can walk across it. But your mind can say, this is perfectly safe and it's fine, but your whole body is going... Long before you think, your body is saying... And you can feel awareness... reaching right down to the bottom of the gorge, while your consciousness is saying, oh, this is perfectly fine, there's a car on it and everything.

[67:11]

And consciousness can interfere with this awareness, but the awareness in such a place may overcome your consciousness. Yeah. Awareness is faster than consciousness. Now, The topic of this first ten days is entering practice. And by entering practice, I mean to be inside practice, which is what the word enter means in Latin.

[68:13]

It's sort of like a boat, when it enters the, if we said the boat, the ship entered the ocean, it would mean it would left the port and was out in the ocean. So you might be at the ocean side and splash yourself with some seawater. You're walking around in the tidal pools with the sandpipers. Oh, sounds good. Those little birds that go like that. They have a little pipe, sandpiper. Like a straw.

[69:36]

So you may wander around in the practice on the beach and get your feet wet and et cetera, but this isn't what I mean by entering. By entry I mean you're really in the water, in the ocean. Surrounded. So what are some of the entries into practice? Well, one is I've been speaking a lot about finding your seat. And this is obvious, and it can be much of your beginning practice. And what you should know about practice is its thoroughness, its thoroughness.

[70:39]

Small things come into thoroughly our big things. Small things that you enter thoroughly become big things. Small things for each cover the whole of practice when they're entered thoroughly. So the first level or stage of finding your seat is, I would say, when you can sit a period or two of zazen and not want to be somewhere else. And not want to do something else.

[72:04]

You're willing to let the world do without you for 40 minutes. You're just here where you're sitting. Nowhere else. That's a very big step in Zazen. It's a beginning step. If you start to sit regularly, probably you can't continue unless you feel this. So after a while, you know, after a while you get so... You wouldn't even say you like it or dislike it, but when you sit, you're not... Whether the bell rings or not, it's not too important.

[73:09]

For short periods of time at least, you're willing to let the world go. That's actually a tremendous breakthrough. Yeah, it's hard to do on vacations. Sometimes we can do it sunbathing. Sometimes we can do it when we fall asleep. But to do it on a daily basis with awareness is a big change in life. To do it on a daily basis is a big change in life.

[74:17]

It has philosophical implications for sure, but it's not philosophy. A physical experience, a bodily change. The second level or stage of finding your seat is when you feel at ease inside. Or just relaxed inside. Yeah, kind of inner stillness. So now you've, in the first double, you've let the world go, and now you're letting yourself go.

[75:26]

And this really feeling at ease is what I'd call the second level. The third level, I would say, is when this feeling at ease becomes elemental experience of being alive. I've been trying to look for some words that I can kind of stick on this experience for a moment. While you're sitting that way, it may occur to you, this is what it must mean to be alive.

[76:29]

I mean, philosophers and philosophers have been looking for years for what is it to be alive? What is it to be a human being? Is there some intrinsic humanness? Or is it found through others? And then Dogen is speaking about the mind that arises when we put others' enlightenment above our own. But let's put that aside for a moment. Just come back to this feeling. Whatever I'm doing, this feels like being alive in the most fundamental way. It feels like the aliveness that underlies all other experiences of being alive.

[78:07]

So I could call it central or integral, integrating. Intrinsic or fundamental. Yeah, sort of the H2O of water. There may be lots of things that are tasteless or drinkable, but water is hydrogen and oxygen. And Tsukiyoshi used to say, dragons don't like pure water. What he meant is dragons need something to eat, and pure water is, you know, a need in pure water.

[79:17]

That somehow we feel some clarity or brightness in this aliveness. Which is part of any experience of being alive. So I would call that the third level of finding your seat. Okay, now the fourth level I'm just going to mention today of finding your seat. when this finding your seat, this experience of aliveness becomes the source of order for you,

[80:36]

You're not looking outside anymore. This is the source of me. This is the source of being. And you realize this should flow into all my activities. This experience, this aliveness, is a power. And is the seed and soil of all my knowing. And is the seed and soil of imperturbable mind or basic mind. So we can see how you can go from just the simple act of finding your seat I'm starting out with just sitting without feeling that you need to do anything or go anywhere.

[82:09]

And all of this depends on the dynamic of acceptance. And acceptance, as you know, is another way to enter into practice. And for acceptance you can substitute other gate words or gate phrases. Man kann das Wort akzeptieren durch andere Zugangsworte oder Torsätze austauschen. Like simply saying yes to every experience as your initial mind. You know, the famous koan, Mu koan, is nothing but that. You have three choices.

[83:31]

You can say yes to the world. You can say nine. And Sophie and I play yes, ja, and nine games. As I said, she's taught me that nine is not a number. It's hard for her to take the yes side. She likes the no side of it. I say yes, she says no. I say yes, she says yeah, yeah. And she says no, no, no. And then I say, you take the yes side, but she can only do it about three times and she switches to nine. What's the third alternative? And what is the third alternative?

[84:34]

Neither no nor yes. And what is that? Emptiness. Moo. So you say yes to the world or you say no conditions on the world. Moo. Moo. So, moo or yes or welcome. Or just now arriving. Arriving, arriving. Again, as your initial mind, your initial reaction. Now I wanted to speak about the truth body too. And Dogen speaking about the mind of truth.

[86:00]

But it's also true we're supposed to stop soon. So as this, going back, this first light moves across the planet, Not just across the planet, right here in this darkened zendo, in this brightening silver garden. And it arrives in the birds and it arrives in us. And probably it arrives in our consciousness a little after. It arrives in our body. And truth body means to bring yourself, to find yourself more in the arrival in the body than in the arrival in consciousness.

[87:18]

So we can more truly listen to our inner request. To find a voice for our innermost request. But I'll have to speak about that next time. Thank you very much.

[88:26]

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