So if I do already live in so many different bodies and this kind of confusion has already taken hold, what do I do? Well, in people with multiple personalities, you know, it's a real problem. I'm not saying you, I'm just saying... When one body can wear glasses and one body can have allergies, the other doesn't. I mean, it's like, how can this be? But most of us notice that we have a different body at work than at home and so forth. But most of us notice that we have a different body at work than we have at home. Okay. Can you tell us a story about the flying the ultralight? Okay. When I was a teenager, I learned to fly ultralight.

[01:07]

And they asked me, I don't know what it is, it's like a tricycle with wings and an engine. I'm translating. For Anton and me, maybe you could say it in English. So... Especially for me.

[02:11]

When I was a teenager, I learned to fly these microlights, which are like tricycles with wings and a motor. And when I finally had my first flight by myself without a teacher, I was up there and it's open air, you know. And it's beautiful light, sunset and little fogs coming up and... And I just had this elated feeling of how wonderful life is and how great everything is. And there were no little stupid problems which I always had on the ground. So I didn't know how, you know, where is that? Is it only up there or do I relate to the world like that? Or is the world just the way it is with these problems? But then you felt, but that's where I belong, where these problems are. Yeah, then I decided, you know, this perspective I have from the microlight is a non-natural to a footed human being on the ground.

[03:19]

So maybe... Hoofed. That's just my life to be with these problems. Then came my question, what... Was this the time you decided to land without the engine? That was a little earlier. At some point she decided, well, I've heard you can land them by turning the engine off. So she turned the engine off and landed it. And her instructor was on the ground and he didn't hear her coming down because she was so silent. And he was, I guess, quite angry because it's a very dangerous thing you do. So he asks if that was the time when I landed without a motor. And I say it was a little earlier because I heard that you can land without a motor. I'm glad you calmed down a bit. Okay. Now, what is way-seeking mind?

[04:20]

What? Way seeking mind would be to say, I had this experience of a mind free of all these problems. I see everything from a certain perspective. A number of the astronauts have had almost identical experiences. And with a few of them, one a friend of mine, completely changed their lives.

[05:29]

But a way-seeking mind, a person who practices with a sense of faith in the possibility of practice, would say, that mind I experienced when I was in this ultralight little plane, why isn't it possible to have it in ordinary circumstances? It must be possible. I'm going to realize it. That's way-seeking. And if you have that kind of conviction and you practice with that intention... You realize it.

[06:37]

I almost guarantee it. And that, let's call it ultra-light mind, is the closest thing we can come to a real consistent realization. mind, identity. And it unites these other bodies and minds we have. And it's something that we experience simultaneously with our other minds and bodies. So we may have all had experiences something like that.

[07:41]

What practice does is create the possibility that we can realize that mind, these minds, in our ordinary activity. it creates the possibility that we can realize this mind and we have the confidence to make an intention to do it. Intention or decision. And practice also creates the conditions where it can happen more in the ordinary course of events.

[09:01]

I mean, I can give you what seems like a very tiny thing. But it was one of the turning points in my life. So I'm walking down, I guess, Pacific Street in San Francisco. Heading down the hill toward Goff or something like that. And there's a cloud above me. I'd been practicing, I don't know, a year or so at the time. I don't know why I noticed, but I noticed there's a cloud above me. And it was a nice, really clear day, except this one cloud.

[10:22]

Then I noticed that the cloud was also above this building over there. It was above that building, and it was... You couldn't say its location was above me. And for a moment I didn't know if I was above the cloud or the cloud was above me. I lost any sense of a fixed position. I had a real experience of not knowing where I was. There was no more reference point. My heart I don't know what I thought.

[11:43]

What did I feel? I felt... Somehow my body understood that each context has to be my reference point. So I never... Now if I say it in words, it becomes something we can all argue with, including me. I never went back after that little tiny experience of the clown. To having a fixed reference point. So again, let's take a little practice of you feel a room before you enter it, before you think it.

[12:44]

So I find that when I come into the room, the room, whatever's happening, gives me the reference point. And I have a feeling of actually physically letting that happen. I think I always did something like that, but I just became more aware of it. So it means that when I go from the hall into the room, I don't have the feeling of one reference point, one continuity is entering. Now, why am I not made nervous by that?

[14:13]

Because I've had similar experiences like being in a shopping in a store and suddenly having no reference point and wondering, am I vertical or horizontal or, you know, what's going on here? Maybe I'm standing like this. And I've learned to handle those things. But this thing after the cloud was quite easy. Because after that I just expected, I had no concern about it because I knew each new context would give me a reference point. I didn't have to bring a reference point. I just had to discover one, and I knew I always would. That this isn't just a mental thing. It changes your body. And it produces a mind in the end which is much more an intentional mind than a thinking mind.

[15:34]

Yeah. So... A practitioner has an experience like this, whether it's from a cloud or an ultralight. And you have the experience of a mind which is free from ordinary suffering. Or free from the usual way things impinge upon us. Impinges kind of insert. Yeah, impinges. And you simply decide with the full force of your mind and body, I will realize this.

[16:37]

And the realization of that full force is called way-seeking mind. And there's no deviation until you realize it. I mean, you do other things and stuff, but that's underneath. I like until you realize ultralight mind. Yeah. I mean, we have koans about it that state it in different ways. The one I've often given you.

[17:39]

About Dao Wu and Yun Yan. Yun Yan is sweeping Yunyan says, you should know there is one who is not busy. The one who is not busy is ultralight mind. Yes. Sorry, Da Wu, I'm feeling ultra-light. Anyway, I think that's enough. Why don't we sit for a few moments in him? Of course I'm not saying somehow Japan's way of life is better than ours.

[20:12]

For the most part I've chosen this way of life, the Western way of life. My point is that it's different. These differences already exist in us. and the more we can notice the uniqueness of each moment, the actual uniqueness of each moment, these differences begin to be part of our life.

[21:15]

And somehow to flow into a wholeness of our life. Amen. Thank you very much for all of us deciding to spend the day together.

[22:56]

Thank you for translating. You're welcome. Thanks for speaking. Oh, you're welcome. Thank you, Legs, for more or less working. You know, I read James Joyce quite often.

[24:26]

I suppose you all know the Irish writer And I read him imagining maybe I could learn something about writing when reading him. But he said somewhere... He wrote about ordinary... Most of the time he lived in Europe, but he wrote about... Not in Ireland, it's part of Europe, isn't it? Anyway. The Irish, the English don't think so, anyway. Anyway, he wrote somewhere that he wrote about, again, sort of ordinary life of people. In this rather large book, Ulysses, it's just one day.

[25:40]

About one day. And he said to someone he wanted to transform the ordinary bread of life Into the mystery of the mass. I mean, he's... The mass, the Catholic mass. Okay, now I get the whole phrase much better. Okay. I hope so. I mean, we might gather from that that he grew up in a Catholic country.

[26:45]

But I find that quite interesting. And I'm also reading a new translation of a book I read recently. at least 45 years ago. Yeah, there's a new translation out. It's about the Middle Ages, and I was speaking about the Middle Ages earlier today. Anyway, there's this new translation which is virtually a different book than the translation I read. And I, for some reason, have always been interested in the Middle Ages. Because the cultural difference is so big.

[27:55]

I find the same, something similar, noticing the cultural difference between Asia and the West. Now in this book it says that In households, which, you know, could afford servants. The baker and the cup bearer... And the cupbearer had a higher rank in the household than the cooks and butchers. Because the meal itself was considered a kind of mess. And so the people who brought the bread and wine had a higher position than other people.

[29:23]

Now we're supposed to be talking about body and mind, I think that's the topic. So why am I mentioning this? Actually, I don't know. I just thought it was interesting. But I... There is a kind of mystery to what people think they're doing. We can look into the details of our life. Often there's a kind of, there's a subtleness there that we don't notice often. Now, after the lecture, after the talk this afternoon, and today we, for most, you know,

[30:35]

Three-fourths of us, two-thirds of us were here for the prologue day. And I mused, we mused about body and mind in various ways. As most of you know, I kept emphasizing for some reason that we have in different cultures, particularly in different ages, different bodies. Many years ago I recognized that We don't have the same human nature throughout history.

[31:48]

But I would say I want to make it more accessible and maybe more strange. By saying it's not just different human nature, it's different bodies. Now that takes recognizing in many ways that our body is a set of relationships. Different times of the day, different times in life, etc. The relationships are different. I find it useful to speak about that as a different body or at least a slightly different body.

[33:07]

Now someone asked me again after this afternoon's talk. Very acutely and from his own experience. Why don't you just say... You said something like... Why don't you just say different bodily feelings instead of a different body? Yeah, we can say that. Why not? If you have to dress up in formal clothes, that... you feel different than when you're in your pajamas. Is that a different body?

[34:20]

Well, certainly you have different bodily feelings. But the problem with saying just different bodily feelings and particularly when applied to different cultures and different ages, historical ages, is that it implies something like human nature remains the same. That somehow the body remains the same, but there's different bodily feelings. Well, to some extent that's true.

[35:30]

But I still think it's interesting to say different bodies. When... when... Even at the level of sports, I mean, when, I don't know, 20 years ago, only Olympic athletes ran marathons, or 30 years ago. Now tens of thousands of people run there. And it was a huge job. I remember when I was young that somebody broke the four-minute mile. Now it's commonly runners go faster than four minutes in the mile.

[36:34]

Maybe it's just... better training, but maybe there's some kind of progress or change in the body itself. Anyway, I want us to try on this sense of a different body. Taking the body as a set of relationships. Yeah, just to establish that would take me quite a while, why that is, but just let me mention it, say it that way for this evening. And one reason I want to say it is because I want to emphasize the fluidity of the body.

[37:50]

Yes, of course it's pretty much the same, but it's more fluid than we're willing to recognize. And by that I am also emphasizing the fluidity of the mind. The fluidity of phenomena. The phenomena as we know it. In economics you talk about, or business, you talk about fluid assets.

[39:06]

Fluid assets can be transformed into cash. I'm speaking here about mind, body and phenomena can sort of be transformed into each other. No, even though that doesn't make practical sense. We've got not much to do this weekend except sit around here. So let's try on a kind of radical position. And see if it loosens up our habitual way of thinking. Now part of all this, and again let's go back to what Nietzsche said. So let's go back to what Nietzsche said.

[40:38]

That this assumed duality of mind and body is one of the biggest blunders, Nietzsche said, of Western philosophy. Certainly some background of this assumed separation Descartes and so forth, has driven the interest in Zen Buddhism and other teachings like this. Because the falsity of the position makes us want to try something that that gives us, that recognizes the relationship of mind and body.

[41:41]

Denn diese Falschheit dieser Position oder Aussage lässt uns nach No, I guarantee you, when I was young, whenever that was, I actually feel young now, but anyway. But I'm reminded constantly people don't remember things that seem to me just happened a while ago. The sharp division between mind and body was the cultural truth. Now it's gone the other way. At least on the surface it's gone the other way. So you have a lot of sort of more new age attitudes like mind and body are one.

[43:02]

But that's not useful either, I think. They're not one. It's a relationship. It's a way we can look at this being we lived, being we are. It's a relationship we can cultivate. Okay. Now, the position of yogic culture is that the entry to studying oneself Is that the body? Yes, the body doesn't slip away. The mind is slippery. The body sort of sticks around. Mm-hmm. Yeah, you can usually locate it.

[44:12]

You can't locate your mind sometimes. You can usually locate your body. Oh, it's usually right here. Well, we don't really know what our body is, but at least it's here. Okay, so what is all this about, this yogic practice? It's about sit down and let your body get still. That's partly so you can begin to see the mind, feel the mind. It's pretty hard to study, you know. It's pretty hard to study this.

[45:14]

Tell me the name of this watch. But if I hold it still, you know, you can begin to... actually look at it. Oh, yeah, maybe that's a such and such. Okay. So the mind is always moving. And the body too. We hardly notice it most of the time. So we can, yeah, we sort of stop the body during sleeping. And as a yogic practice, you can try to stop your body more during sleeping than usually. Like you can sleep with something in your hand, or my daughter does all the time.

[46:26]

A teddy bear, you know. Or you can make it more rigorous, put something in your forehead and see if you can keep it there until morning. No scotch tape allowed. And that's not so hard to learn. You just try it a few times. If you have a spouse, she may be a problem. She doesn't want you making a yogic practice, he or she, so they wake up and they knock it off. But mostly we don't try to do cookie things like that. But just to sit down and see if you can sit still.

[47:42]

And not scratch. It's actually pretty difficult. But it's not that difficult. Almost everyone here has learned it pretty well. It's funny. As you get to... As you... And that's okay. Or sit Seiza. You know, sitting with your legs underneath you like this way. But the body isn't as concentrated. Your body heat isn't folded together. So sitting cross-legged to the extent that you can do it is actually more concentrated. And in the end, an easier way to sit still.

[48:48]

Nagarjuna said, Nagarjuna is a famous Buddhist philosopher, Nagarjuna is a famous Buddhist philosopher. Meditation practice is putting a snake into a bamboo pole. I think he meant a poisonous snake. You can imagine that's pretty difficult, you know. Once in the creek in the mountains of Tassajara.

[49:49]

Most of you know already that I, I just told you earlier today, most of you know I had an operation recently for prostate cancer. So I'm all cut up from underneath. As I said earlier today, I feel like I've had about four babies in the last month. No, I'm not so good at sitting these days after all these years. But it's nice, it's humbling. Okay. Yeah. So, anyway, at this mountain stream there was a water snake, a pretty big water snake. And I knew they weren't dangerous, so I just reached in and picked it up.

[50:54]

Yeah, I don't know. By the tail, I did. Well, this guy might not be poisonous, but he didn't like it. And he whipped around like this and raked me right down with little tiny teeth and left little tiny teeth in my arm. And every tooth got infected. And I never got him into a bamboo pole. So of course Nagarjuna means putting the mind in the backbone. Just in a statement like that there's a lot of assumption about the relationship of body and mind.

[51:54]

Why does it make such a difference when we sit meditation that our backbone is lifted up? Now you understand this pretzel-like posture is not something we're exactly born to do. And it... As I say often, we're born with the minds of waking, dreaming and non-dreaming deep sleep.

[53:06]

And those minds are associated with postures. Not too many of us can be in non-dreaming deep sleep and be standing up. I joke, unless you're supported by a steering wheel. You might have trouble sitting, too. Anyway, so this posture actually produces a mind that is neither dreaming, waking, nor non-dreaming deep sleep.

[54:13]

And it's related to the backbone. And once you know this mind, you actually pay attention to your backbone differently during the day and night. Und wenn ihr diesen Geist einmal kennt, dann werdet ihr eine andere Aufmerksamkeit auf euer Rückgrat richten während des Tages und auch sogar während der Nacht. Und es gelingt euch nach einer Weile, dass ihr ziemlich ruhig sitzen könnt. Und ihr seht, wie der Geist hin und her sich bewegt. talks to you about all kinds of things. And mostly it tells you to stop sitting still.

[55:17]

Enough of this foolishness, you new age nut. But, you know, if you persist for some peculiar reason, Eventually the mind slows down, the mind itself slows down. Yeah, and when the mind slows down, it begins to change the body. Your body begins to feel differently, different. There's even a kind of power in it. And, you know, some, you know, People often notice that sitting after a while, your skin feels like a baby's skin after meditation.

[56:42]

And I think if you do sit, you probably stay biologically younger. And as mind also becomes still, there's almost a kind of translucence of body and mind. Strangely, you often begin to feel a presence which is larger than the body. Is this the body or is this the mind? Ist das jetzt der Körper oder ist das der Geist?

[57:54]

You notice it as a tangible thing. Ihr bemerkt das als etwas Berührbares. When body and mind join in a kind of slow dance of stillness. Wenn Körper und Geist... Yeah, okay, so that's just a fairly simple statement about the process of noticing mind and body through starting out with the body, the posture of the body. Also das ist eine ganz einfache Aussage, wenn man den Geist bemerkt oder beginnt durch den Körper oder die Körperhaltung zu studieren.

[58:58]

For those of you who are new, it takes a little while to get used to sitting and lifting up through your body and so forth. And relaxing at the same time. And the zendos are a little full, so it's very important to lift up through your body to make space for the people. But mostly tonight I'm just trying to give us something to think about. Sorry, feel about. Okay. So let me just give you a couple Zen stories. One day Changsha, this is Blue Cliff Records, 36.

[60:12]

20 or 36? 36. One day Changsha went wandering in the mountains. And when you return to the temple gate, The head monk happened to be there and he met him and said, where have you been? It's a natural question, being friendly, how are you? But it's also an obvious question, it's pretty clear, you know, in the mountains. But he still asks, where have you been? So Changsha says, keeping it polite. roaming in the mountains.

[61:22]

So the monk persisted and said, where did you go? So this shift to repeating a kind of obvious question turns it into a kind of Dharma dialogue. A good Zen teacher tries to keep it like ordinary conversation as long as possible. But this guy persisted, so he said, when he asked, where did you go? He says, I went following the fragrant grasses.

[62:23]

And I returned pursuing the falling flowers. And the monk says, the head monk says, oh, so much like springtime. And, oh, I enjoyed having you translate. Anyway, so... And so Changsha says, not at all.

[63:24]

It's cooler than the autumn dew dripping on the lotus leaves. So, I'll just tell you this much. What's going on here? What are these guys talking about? And then another story. Sho Yoroku, Book of Serenity number three, I think. Book of Serenity, you know. Das Buch der Gelassenheitigkeit. Which number, anyone? Number three. Das Buch der Gelassenheitigkeit.

[64:26]

Also, Nummer drei. It says, the cheerful easiness or something, or the easy cheerfulness. The easy cheerfulness. It's the book of sobriety. It's strange. After you hear this story, you won't use that title. So some Raja of India invites Bodhidharma's teacher, Prajnatara, to a feast. Sorry, the names again. Prajnatara. We chant his name every morning just before Bodhidharma. She didn't know who he was.

[65:26]

Anyway, so Prajnatara felt a little bit set up because the Raja immediately asked him. Why don't you read the sutras? He said, well, breathing in, I never dwell in the realm of mind or body. Breathing out, I never get involved with myriad circumstances. I chant this sutra hundreds of thousands of millions of times. I recite this sutra hundreds of thousands of millions of times.

[66:48]

So, what is it? What is he talking? What is this Prajna Tara? We don't even know if he's a real person. But anyway, what's he talking about? We're talking about mind and body in the seminar. And here's a guy who doesn't even dwell in the realms of mind and body. And when he breathes in and when he breathes out, he does something different. He doesn't get involved with myriad circumstances. Yeah, and Paul's been talking about this Fukanzazengi. And Paul spoke about this Fukanzazengi.

[68:05]

While I've been lounging in the hospital. Fifteen days I had nothing to do. I heard that Elvis Presley used to, when he was bored, just check into hospitals because it was a good place to take a rest. There were a couple days when I understood his feeling. Anyway, while I was lounging in the hospital, Paul was teaching seminars here. And one thing he talked about was Dogen's Fukanzazengi. Anyway, he says in it, if you get too involved in the Mind, you'll miss the leap of the body.

[69:12]

What's he talking about, the leap of the body? And he also said, take the backward step. Und er sagt auch, nimm den Rückwärtsschritt. Wende das Licht nach innen. Körper und Geist werden heranfallen oder abfallen. Und dein ursprüngliches Gesicht auftaucht. Körper und Geist werden abfallen. Well it's been really nice speaking with you this evening. And we'll see if any of this might make some kind of sense tomorrow.

[70:24]

It's a pleasure to be back sitting with you and practicing with you. But I'm sorry I was in the hospital so I couldn't participate in your seminar. Frankenhaus. Okay. Thank you. Vielen Dank. Thank you for translating. Hello.

[71:39]

Hello. Good morning, Guten Morgen, each of you. When I start, I always wonder, what words shall I say?

[72:50]

What words or ways of looking at this topic of mind and body might be useful to you? And partly I want to avoid words that depend on a lot of experience with Zen practice. Or words that, unless you're familiar with my way of speaking about Zen practice, you don't get the context of what I'm talking about. On the other hand, you know, I mean, well, I've been speaking about, of course, there's no way I can speak about Zen without speaking about body and mind.

[73:52]

So implicitly or specifically now this weekend I'm always talking about body and mind. And how can I this day find some way to speak about it that's fresh to me and perhaps then fresh to you. No matter how Well, I might meet my objectives here in speaking about body and mind. The most I can really do is get you to...

[75:11]

recognize body and mind as a field to be cultivated, a relationship to be cultivated. Yeah, no, it's of interest to me and it's of some use to have some kind of philosophical understanding, experiential philosophical understanding of these two concepts of body and mind. And inevitably that's in the background of my But to make that the focus of our seminar, I don't think it makes sense. Because really, in the end, why we're here together is to discover the potentialities of Zen practices.

[76:30]

So I don't want too much philosophical speculation about the relationship of body-mind to get in the way of just practicing. So again I hope that what I find to say... might provoke you to look freshly at your own body and mind. So last night I mentioned some statements of Dogen and some traditional koans.

[78:19]

And we have this, let's start with this funny expression of Dogen's. If you wander around too much in your mind, perhaps in contrast to roaming or wandering in the mountains like the other story, if you wander around too much in your mind, You may miss the vital leap of the body. Yes, I take this phrase as a way to sort of see if we can imagine what Dogen, how Dogen understands the body.

[79:25]

Where does this statement come from? Dogen was a serious guy. Sort of too serious maybe. But he really tried to find a way more than almost any Zen master in history. To find a way to capture in language much of the teaching. Well, for Dogen people, you know, really depended on the oral, face-to-face, body-to-body transmission. and in the end that's the way it has to be and that's what Dogen of course emphasized strongly too however Dogen was coming from

[80:42]

China and he was only the, he was really first generation, but you could say second or third generation all within one lifetime of Zen being seriously introduced into Japan. So he tried to find some way and he wrote in Japanese, not only in Chinese, To make this practice accessible to Japanese folks of that time in the early beginning of the 13th century. And it's amazing how fresh his thinking is to us today.

[82:06]

Okay, so he tried to say something. What was he trying to say? If you are wandering around in your mind too much, you'll miss the leap of the body. Now he also says in this fascicle, in this Fukuzazen fascicle, Stop discriminative thinking, right and wrong, good and bad, and so forth. Yeah. stop and analytical observation, comparative thinking.

[83:26]

So perhaps he's speaking about a kind of thinking that's not comparative thinking or analytical thinking. what he might call thinking and non-thinking, a kind of knowing. And I think the most common occasions for us to have this experience If you meet someone, or you perhaps see a television commentator, news commentator, and virtually instantly you feel I like this person or I share views with this person.

[84:46]

Or I don't like this person or something artificial about this person. This isn't regular thinking. It's a kind of immediate knowing. Das ist nicht ein übliches Denken, sondern das ist so wie ein unmittelbares Wissen. And that's something like Dogen means by think non-thinking. Und das ist etwas ähnlich dem, was Dogen unter nicht denkendem Denken versteht. It's a thinking, a non-thinking knowing, a kind of immediate knowing that actually we think we have all the time. And we depend on it. But perhaps we could let it guide us a little more than we usually do. But is that what Dogen means? I actually don't think in this phrase that's what he's talking about.

[85:50]

He's talking about a leap of the body. I think that assumes a kind of intelligence of the body itself. I would say the leap of the body occurs when we take off the leash of the mind. Now it's assumed in Buddhism in general, Zen in particular, That the body is enclosed in a kind of sheath, thought sheath.

[87:07]

Yeah, that there's a Our body is actually a thought body, not a physical body. No. We can have a simple example of that. You know, which children do. You know, it's like, don't you do this in Germany? You put your hands like this. And then you say to someone, move that finger.

[88:08]

Okay. Well, if you felt your hands from inside, it would be very simple to move the finger that was pointed to. But actually, you're confused because the finger that looks like it's on this side, but it's actually on this side, Because your mental body is confused, you don't know which finger to move. That's a kind of body sheath. And if you've ever fallen, on ice or something like that with your legs crossed, I mean you have a really hard time catching yourself because you can't figure out which leg to do what with.

[89:25]

I knew someone in an airplane, a woman, who just got up. I don't know what she was thinking about. She had her legs crossed, and she got up with her legs crossed without unbuttoning them. Boom. If you happen to fall while your hands are like this, it's real hard to do that. What does that tell us? That itself is interesting. We locate our body in a kind of space around our body. Our left hand is supposed to be on the left and stay there. Now in the months after Sophia was born, I spoke often about watching awareness and consciousness work their way through her body.

[90:40]

At first she could only, you know, she could kind of hit my, put her hand on my cheek, but not really feeling my cheek or directing her hand. And almost every day you could almost feel a kind of fluid of consciousness. or awareness, proceeding into down her arm and into her fingers. And then she got better and better at actually putting her hand where she wanted to put something. And then to pick up something and then, of course, like all these children's toys, put square things and square holes and round things, etc.

[92:20]

But this is clearly the development of a kind of a body consciousness. And if she didn't have hands, if she had some kind of Star Wars type claw, I think it would, I hope, I'm glad she doesn't, of course. I think it would actually articulate her consciousness in a different way. In other words, consciousness goes into the hand, but the hand articulates the consciousness. If you can get that, you can get the fact that the the phenomenal world, the phenomenal context also articulates consciousness.

[93:35]

So the way you perceive and act within The phenomenal context, the context of phenomena, also articulates your awareness and consciousness. So the more richly you know, enter into context, the more richly your consciousness will be articulated.

[94:47]

or differently articulate. And I can't resist giving you the example I saw many years ago of, I think, an Australian Western girl and an Australian Aborigine girl And I can't resist telling you an example that I saw many years ago. And I think it was an Australian Western girl and an Australian Aborigine girl. Yeah, bitch. Sophia the other day, I don't know, some weeks ago, we gave her a little hair clip. And she'd seen Pauline in them. And she thought she wanted one too. So we stuck one in her hair. She doesn't have much hair. It barely stays in there. And we took her to the mirror and let her look.

[96:02]

And a big smile came over her face. And she said, nature. Nature. It's the first time she realized she was a girl. And she could identify with Paulina.

[96:27]

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