As a subject, I suppose I'm not capable of objectivity, but some kind of sense of objectivity we need. Unless we have a some assumption in any way of objectivity, it's hard for us to exist in the world. Wenn es nicht so etwas gibt wie die Annahme von Objektivität, dann ist es schwierig in der Welt zu existieren. Yeah, so I'm, you know, I'm, you know, decided today to try to explore this in the context of our shared feelings. Und ich habe mich entschlossen, das am heutigen Tag zu erforschen im Kontext unseres miteinander geteilten Bedeutung oder Sins.

[01:11]

Eigentlich des Fühlens. I have to find out, of course, how to say this. And we have to find out in our own experience a way in which we can relate to, let's call it, the other, other people, phenomena, etc., what is outside. Although all we know, perceptually and conceptually, conceptual and is our own mind and sensorium sensorium the whole sensory system still it can't be you know

[02:41]

subjectively one-sided. We need some sense of the world as... independent from us and related to us. And I think if we don't think of meditation as meditation or contemplation, But rather absorption, which is closer in English to what jhana, chhan and zen mean. Then I think we see that the need to have periods of absorption is something that's just part of everybody's life.

[04:38]

We do have a variety of realities. And I use reality to mean something false. If I want to emphasize it being closer to things as they is, as they are, I would say actuality. But we need a sense of the real, even if it's not the actual. So maybe we could say practice is bringing the sense of the real and the actual closer together. Okay. Now we all weave varieties of realities, varieties of versions of the world together.

[06:11]

Yildir spoke about her mother. and who has one view of, one version of reality, which is not Hiltrud's, but, or horse, but it works for her. Is that correct? And in some other versions, she can play chess very well. Does she beat you? She beats everyone. Do you know about the story about Bobby Fischer hiding in Germany? You know who Bobby Fischer is? He's a chess master, one of the greatest ones, you know, probably ever.

[07:23]

His first cousin used to practice with me in San Francisco. He practiced with me. She's a Dane now, I believe. Anyway, he was quite eccentric. And he disappeared at some point, and he had lived anonymously in a farmhouse in Germany. This is just an anecdote. And at some point, after some months, the farmer got suspicious. I don't know how, but he kind of peeked in through the closed blinds and saw a chess set set up. And I guess when he came out and played in the local village, he just was too good.

[08:32]

He couldn't hide how good he was. And the eccentric behavior in his good chess playing, the farmer guest and... shortly after Bobby moved somewhere else. Yes, too bad he didn't have a chance to play with your mother. Okay. And Christa related one experience, you know, we could say of reality in the amusement park. Without Orson Welles. And another experience, where was it, where you felt so satisfied? In a junior camp, that's right.

[09:45]

Yeah, and one of the problems is, how do we put these... I mean, one problem you had, it seems, were these were divergent enough experiences of reality that you wondered, is it worth it? And the experiences weren't that good. And these experiences were different enough So I'm, you know, asking us ourselves, asking myself the question, how do we decide what is reality? What is actual? We need some pivot, some place that we measure, turn our various views on. I think in Zen practice, the two are the experience of absorption,

[10:56]

And the third skanda of percept only, perception only. Now, I think, you know, when people... that often ritualized behavior is a form of absorption... Ritualized behavior is a form of absorption. I think reading the newspaper in the morning as a thing you have to do every morning. I know people who have nowhere, where they are, have to have the New York Times in the morning. Yeah, or you have to have a coffee.

[12:14]

Yeah. One of the founders of Starbucks, believe it or not, is a close friend of mine, a practicing Buddhist who comes to Sashin's. And I don't know the other founders, there were five, but it did start in Seattle, but it did come from a sense of the society needs something like a certain kind of cup of coffee in a certain ritualized way. And the main founder's obvious extraordinary business sense is still rooted in this, I think, experience. I noticed that there's now a Starbucks caddy corner from the opera in Vienna.

[13:28]

I'm not recommending Starbucks, I'm just talking. Are you sure? No, I'm not. They make a pretty good cup of coffee. But they're selling lifestyle, like McDonald's is selling lifestyle. Okay. Or smoking a cigarette is a kind of meditation or absorption. Yeah, you don't think so? Oh, yes, I do. I don't recognize you.

[14:29]

Oh, not that cigarette. I mean, given that it's a very good way to dose yourself very specifically with nicotine... which is in liquid form used as an insecticide, and not to discourage any of you, but it does allow you to dose yourself very precisely with the hit you need. But I don't think it's just about that. It's also about that it has a specific, fairly specific length of time. It's like a stick of incense. And I'm not kidding when I call it a special breathing practice. You have to stop, you have to change your breath, you have to deal with this little fire that lasts a particular length of time.

[15:39]

I'm beginning to like the idea. So I think... I don't think so. Do you want more anecdote now? Yes. One of the founders of the wife of the owner was a practicing Buddhist. Einer der Gründer, der Frau des I don't know. I can't remember her name now. Ich kann mich nicht an den Namen erinnern. Of Chesterfield, I believe, anyway, and Liggett and Myers.

[16:39]

I knew her quite well. I can't remember her name now. I haven't seen her. She's dead now. And she supposedly pushed her husband out of an airplane. But anyway, that's another story. Also angeblich hat sie, wer auch immer sie ist, ihren Mann aus dem Flugzeug gestoßen. Aber das ist eine andere Geschichte. They didn't get along. It was called an accident. Yeah, she was very nice, though. I liked it. I was happy I wasn't her husband. This is Viennese humor. Well, you know, I'm picking up something here from you all. Yeah. No, the people who own these cigarette companies really know that they're dosing you.

[17:53]

They really know it and they lied about it. Terrible. What means dose? on a certain amount of medicine or drugs or something like that. Yeah, I think tai chi, yoga are also means of absorbing The Chinese people doing Tai Chi in the morning, it's not just about the Tai Chi. It's about the time of day, the ritual, etc. I think watching the TV news... especially in America, is ritualized absorption.

[19:04]

And the newscasters in America, they have to represent a kind of ideal person A person who you might model yourself on. Whose status is slightly higher than yours, but not enough higher to make you nervous or jealous. So I think somehow the television networks know this, and if you look at the television news that way as a ritualized behavior, it's understandable why there's not much information in it.

[20:12]

So I'm talking about absorption as this outward movement and inward movement. Looking at the world, The news, the newspaper, sitting in a cafe. In a cafe, the waitress that sees you every day or the people you have a drink with. It's all a kind of, in this context, a kind of sangha. You often want the same waiter or waitress who already knows what you want. So I would say that, again, it's a process of extending your consciousness, awareness outward.

[21:38]

It's different to have a cup of a melange in a café than to have a melange at home. And so you're extending your consciousness outward. At the same time drawing it inward and making sense of the world. And you don't accept it whole hog. Whole hog is a pig, and whole hog is an expression that means you don't accept the official version completely. It's also an expression like, let's have the whole meal and two desserts.

[22:45]

That would be to go whole hog. In Zen monasteries the teacher often takes you out and sees how much they can get you to eat and drink and etc. and see if you know your limits. Yes, it's true. Okay.

[23:48]

So in some funny way I would say the outward movement is a subjectifying, a subjective experience of the world. And drawing it in is an objectifying process. Because it's the drawing in which becomes the reality check. And I would say that I mean, I've often, and from the Buddhist point of view, seen these activities, obviously, as I'm speaking, of having a cigarette or reading the newspaper or having a cup of coffee in a cafe as forms of religion. Or religious behavior, at least.

[25:02]

And I would understand that my measure of them would be if they're ritualized and if they are processes of absorption, a combination of an outward movement of consciousness, awareness, and an inner drongian movement. My measure of whether they're religious behavior or not is if they're ritualized and if they are acts of absorption. of an outer movement of attention and an inward movement of attention. Now I would say again, what Buddhism does, what Zen does, as a practice of things as they are, are to accumulate these various threads, which are woven into the fabric of our everyday lives, separate these threads,

[26:19]

and put them on the loom of zazen mind. What is the... The Shoyuroku, the Book of Serenity, says something like, continuously reality runs her loom and shuttle. weaving the ancient brocade and incorporating the forms of spring. Did I mention that the other day in the seminar? No? Okay. No. So you have this image of weaving in the word tantra and sutra, all are sutures, sewing, tantra means weaving.

[27:57]

So the image of weaving is central to Buddhism. So continuously, reality, runs her loom and shuttle. Weaving the ancient brocade. In this Buddhist case, the lineage teachings. And incorporating the forms of spring, the singular, always changing reality, actuality. Okay. So I would say that, you know, the the development of the understanding of the practice of sitting meditation can be understood as rooted in

[29:21]

activities we already do in daily life, but to bring those strands or threads together on the loom of stillness, the loom of sasen mind, weaving a new fabric. Hopefully clearer and more objective. And I think some of you will find, maybe most of you will find that if you bring a problem or something that's concerning you into meditation, you have a feeling of coming to a deeper decision about it than you do in ordinary thinking.

[30:29]

Now, if you had that experience, then you're having an experience that is expected from the conception of meditation. Which is through absorption, through not the absorption of reading a newspaper center, but pure absorption, the outward forms of your life cohere in a more integrated sense and have a greater clarity and preciseness and are more clearly related to possible actions.

[31:46]

And for that reason alone, a certain portion of meditation is this kind of reality check. A process of putting your life in order. Through the Zazen mind. Yeah, okay. Now let me, we should take a break in a minute. But let me say something about this practice of stillness. Now the practice of stillness as a mode, a way of concentrating within your ordinary daily life. As they say in the four noble postures of walking, sitting, standing and reclining,

[33:07]

With the sense that each posture represents a different mind, just as zazen represents a different mind. You take the absorption in ease and stillness... discovered and embodied through this posture. into your daily life of walking, sitting, standing, and reclining. Now, how do you bring this into your daily life? And the most common question I'm asked in seminars and certainly in sushins, is how do I bring this or sustain this healing practice in my ordinary life?

[34:21]

Now, the deepest and most basic answer As Yuan Wu pointed out to us in what I told you, is uninterrupted resting in the fullness of mind. are a great potential. Now, and I describe that as a feeling for, for example, the stillness of the tree when the tree, whether the tree is moving or still.

[35:26]

Now, how do you do that? How do you replicate a stillness you feel in yourself in the world? Because initially this doesn't happen automatically. You have to seek this stillness in the world. Maybe you try standing in front of a tree for a while until you... and feel its stillness. How the tree or the bush keeps returning to stillness It moves, it moves in the wind and then returns to stillness.

[36:29]

How do you find this in your own experience? How do you find this through your own experience? Discover it. I think probably, you know, just feeling the stillness in your hara, part of the reasoning of this hara, which is the body can move around, It's fun to watch B-grade samurai movies. And you have funny little samurais all dressed up in medieval costume. Running down the, usually the paths of monasteries, because it's the only place they can really film these things so they look right.

[37:39]

with their little beer belly completely still flat with the earth so they run keep the beer belly still while they're twirling their sword and there's a habit of walking even the Japanese shoes which are supposed to be, you know, these things Japanese wear, wooden geta or rubber ones. They're traditionally worn shorter than your foot. If they're longer than your foot, they swing around at the back. If they're shorter, then you have to lift your feet and let them sort of slide and then put your feet down.

[38:47]

So you have to walk like this. You don't walk like this. Yeah, so these shoes are Hara-creating shoes. And you can really run in them. You get used to them. You can run in them. They're great. I like them. The wooden ones will... Es sind so kleine Holzbrettchen mit zwei Stöcken, also so zwei kleinen Holzklötzchen, die man stetig auf einer Platte hat. So there's this emphasis in yoga cultures of keeping this area still, actually in the way you walk and run. So you can feel it by making that sense of a still center in your body.

[39:49]

Or pushing your breath down to that point as a habit. Until the hara comes alive. Or you can find this sense of stillness in your breath itself. And if you kind of get in the habit also of the dharma pause, a little pause at each moment in your activity, feeling a certain pause and you breathe into that pause, Maybe even breathe in and out the object that you're apprehending, noticing. It's some ways of establishing, discovering the stillness

[41:03]

in the other. And in another person, it's a way of drawing out their stillness, even when they aren't experiencing it. So this may seem irrelevant to the discussion of self, but I would maintain it's actually a form, it's a dynamic of self. A dynamic of self. Of how you discover yourself in the world and in relationship to the other. Okay, that's enough. Okay, that's enough. and I copied out.

[42:16]

We haven't been able to turn the rest of the world to the captives of Protestants. We've gotten to use our calendar and wear our suits. That might be a bigger conversion than a religious conversion. Observing the reality of physical existence is the same as observing the world. Can that be true? What is the reality of physical existence? How can we understand the reality of physical existence in a way that it is also the Buddha?

[43:28]

Wie können wir die Wirklichkeit körperlicher Existenz auf eine Weise verstehen, die auch Buddha ist? That's the koan of this first one. Das ist das koan dieser ersten Zeit. If you're going to read and study in the Zen style, And the way this is meant to be read, all of these are actually from letters that Yuan Wu wrote to people. So they had the actual letters. Obwohl das eigentlich aus Briefen ist, die Yuan Wu tatsächlichen Leuten geschrieben hat. But the custom, if you're really practicing, again, remember that books and letters and things like that were rare. They were hard to get hold of. So the custom was to write in a way that a page or something was enough for weeks. So if you wanted to read this in a practice though, you wouldn't go ahead with the next sentence until you really contemplated this sentence.

[44:53]

And it's the best way to read a sutra. Which is you read a line or paragraph or one little part. And you don't go ahead until you've practiced it or come to the conclusion you can practice it. And then from that feeling of practice, you go to the next line. The only long sutra I've read that way is the Lankavatara Sutra. It took me about two and a half years.

[45:55]

Every day I read a line in the morning and a line at noontime. Then you proceed, not through an intellectual understanding, but a practice understanding from line to line. Colons you don't read exactly that way. Koans, you go through the koan and get a feel for the whole of the koan. It's usually only two or three pages. Just a kind of lightly red picture of the koan, feel of the koan. Then you notice where you stick or where the lines stick to you.

[47:13]

Or stick in you. It don't make sense. Then you stay with those lines longer. Using them as gate phrases, maybe over some weeks or days. Then you go back to the koan beginning and read each section as I just spoke about reading the sutra. And if you can, you also go over the koan with the teacher. Well, today we'll read this as we might read a koan, getting an overall picture of it. Observing the reality, actually a physical existence, die Wirklichkeit, die Tatsächlichkeit der objektiven Existenz beobachten, ist das Gleiche wie den Buddha beobachten.

[48:34]

Dann die weltlichen Phänomene und das Buddha Dharma die werden dann verschmolzen in ein einziges Ganzes. Then you'll be completely free and at ease. Imagine the food that's put on clothes. This is great potential and great function. Go directly to your personal existence. In the field of the five postures. Now, this is exactly as I am teaching the five standards. Now, you'll find the five standards in the Abhidharma and other presentations of this teaching.

[49:37]

As a form of delusion or a form of... I decided to present the five skandhas just as a teaching. Ich habe mich entschlossen, die fünf Skandas einfach als eine Lehre zu präsentieren. And like the other aspects of the book that I've written, to be only those topics which amplify what you need to know to understand the practice of the five skandas. Okay, go directly to your personal existence in the field of the five clusters or skandhas. Yeah, the four feet-length perception. associative meditation and consciousness.

[51:05]

And then turn the light around and your true nature will be clear and still. And as it is, And through and through. Now, turning your light around has a variety of meanings. But one meaning is that in the five skandhas, normally when we are in the world, But normally, when we are in the world, we are conscious. And the movement to consciousness through orthoreception and associative mentation

[52:07]

Healing, perception, and social augmentation is unseen or unobserved or barely noticed. So the light normally goes this way to consciousness. So to turn the light around can also mean to see consciousness. In the midst of consciousness, associative mentation happening, forming consciousness. To see perception happening. Non-graspable feeling. And form. Okay. Accept it.

[53:21]

This clearness and stillness. Accept it. This mind is true nature. And true nature is mind. All activities All myriad changes and transformations in the sensory world have never shaken it. That is why It is called imperturbable mind. And this fundamental source. So here, Yuan Wu presents the pivot of knowing, self and other, as integral mind.

[54:45]

Whether walking, standing, sitting or reclining, Concentrate on fullness of mind. Be naked and pure without interruption so that no subjective views arise. Now again, this effort to be objective To free yourself from subjective distortions, likes and dislikes, fears and so forth, and only when you do this can you enter the fullness of mind.

[55:49]

Because the experience of the fullness of mind cannot be present when there's conflict, doubt, comparison. Yes, or at least it can't be. Ambivalence. At least it can't be notes. Yes. Now, one of the ways in which there's this pivot of objectivity is resting

[57:08]

And as you know, we've practiced this in the past. That you, first of all, have to kind of free yourself from the domination of I-consciousness, which is E-Y-E and the pronoun I. It's interesting that children don't like pronouns. Sophia wants to call herself Sophia, or any of the other names we give her, Lingu and things like that, which is Japanese for darlingu. Then to say I, she won't say I. It seems that I turns her into an object that belongs to others.

[58:22]

She becomes a, I belongs to everyone, we're all I. Ich gehört jedem, wir alle sind ein Ich. But aside from that, we want to free ourselves from the domination of I and I-ponem being defined through the world. Und aber daneben wollen wir uns auch von der Dominanz des Auges und der Dominanz durch die Welt befreien. It's a little bit like our I looks at the world and our I, pronoun this, looks back. Es ist so, als würde das Auge auf die Welt schauen und dieses Ich-Fürwort, the I, pronoun... It's the pronoun that looks back at you.

[59:26]

Das schaut auf dich zurück. Someone calls you on the telephone. Is this Richard? Jemand ruft dich an. Ist das Richard? It is I. It's common to say it's me, but correct is it is I. Is it like an equal sign? It really isn't an equal sign, it's a copula, so it's an intercourse sign, copulation sign. It means the two words are interacting. In linguistics, in English, it's called a couple. So the I, it is I, I defined through you knowing, etc. Then you try to end that domination. And one way to do that again, if we refresh our sense of this practice, is to spend 10 minutes or half an hour or so for several days in a row.

[60:49]

Just listening to the world. Or while you had this fire last night. You might half close your eyes like Regina in the grocery store and walk around in the midsummer night dark. And smell the world only. You can smell the fire, you can smell the grass more, you can smell when you get near a person. No one knows what you're doing.

[62:02]

You're just walking around sort of wandering, but you're sniffing through the world like a dog. Yeah, people say he or she's practiced too much Zen. But it's great to really smell the path. So then you can also take the ear or hearing. So you can practice hearing only. Or just hearing. So even like right now, we can practice to only hear. See if no other sense can be present. And just allow yourself to be absorbed in the hearing as if the whole world was hearing.

[63:24]

I've talked to musicians, professional musicians occasionally. Gelegentlich habe ich mit professionellen Musikern gesprochen. And they say when they play with an orchestra or quartet or something. Und die sagen, wenn sie spielen im Orchester oder im Quartett. Without knowing anything about Vijnana practice. Ohne dass man irgendetwas über Vijnana practice wissen kann. Das sind sechs der acht Vijnanas. Das sind sechs der acht Vijnanas. They actually practice this as a way to play in the orchestra or quartet. And they get so absorbed in the sound that the sound is like an immense space. in which their body disappears. And what was their body seems to extend into a sound articulation. And the person I'm thinking of right now said, this doesn't happen every time I play.

[64:27]

Und die Persona, an die ich jetzt denke, die hat gesagt, das passiert nicht jedes Mal, wenn ich spiele. Aber ich versuche, so zu spielen, dass es passieren könnte. Und wenn es passiert, dann ist es das, was mich wirklich interessiert. And I thought of that when speaking with Ilse yesterday. You know, I think artists and painters are people who try to come back to some experience they had by writing another poem, painting another picture. And we meditators try to come back to it through sitting meditation. And then bringing that experience into our daily life as the fullness of mind.

[65:50]

So you practice with each one separately. And you find that each one has its own, is a separate mind. They don't go together. They can be separate and together. And the word vijnana literally means to know separately together. And each separate mind of hearing mind or smelling mind. Now in some Buddhist teachings and some Western philosophy, some senses are lower than other senses.

[66:58]

More animal senses and more human senses. And in Buddhism they're all equal. We don't say the consciousness of the human is the highest and the animals don't have it because then you really get stuck in a hierarchy of values. And it's clear that animals have some consciousnesses or modes of knowing that are much more subtle than ours. Dogs, for instance, seem to be better at perception at a distance and sometimes anticipating.

[68:11]

And so when we enter the senses, we also enter into our our own animal senses that we have kind of lost with eye consciousness domination. I'm always struck when I go to Zurich, which is our nearest a shopping city. I'm always kind of surprised when I come to Zurich, which is our next shopping city outside of Freiburg, from Johanneshof, I see these huge clocks on the Protestant towers.

[69:12]

These huge clocks on the Protestant towers. And I think of the lost Catholic world that is still perhaps more present in Austria than Germany. Because it seems to me even German Catholics are Protestants. Of course I'm partly joking here, but I'm not entirely joking. And I think of the oral, A-U-R-A-L world of European cities before Protestantism. The sound world. When you knew what time of day it is, what was going on by the sound of bells ringing. activities and times.

[70:27]

Then with Luther and Calvin, you get these big clocks reading. You get a reading, and the print became the medium of reading. Ivan Illich makes much of this and others. And the Protestant mind I maintain is a different mind than the Catholic mind. But it's the Protestant mind which is dominant in the world today. But in Zen monasteries in Japan, big ones, it's all A-U-R-A-L, not O-R-A.

[71:36]

But it's often O-R-A-L, too. For example, if this was a This building would have identifiable musical instruments. Like drums, bells, flat metal plates, and things like that. Flat metal plate is an umpan, just a big flat metal. And the building over there, the Miel-Bildende and the other buildings would have different, cut different versions of the same instruments.

[72:38]

So while we're sitting here in a Dharma hall, we hear the meal building begin a certain sound, which would mean the meal was half an hour away. And as that started a few minutes into it, another building would start with a huge drum. I mean, you can't get these instruments there. Huge drum, boom, you know. And you feel, well, that's that activity happening in this building, and that's this activity happening in that building, and the architecture weaves through sounds into your experience. And during morning meditation, there's a huge bell, about as big as a meter, to you.

[73:45]

I used to have to hit 18 times with a log. It has to occur in direct relationship to the first period of disaster. And the next hit, the bell goes... And on the sixth of those, you hit the next hit. You have to stand count. That's enough. You don't have to dress like that. And the time is told by a time drum bell. The drum is hit once for every hour. And the bell, the densho of this size, is hit for every 20-minute period.

[75:09]

So this is going on during meditation, not intent. Let's have silence. These big bells are going on. And cuckoo clock, no, no cuckoo clock. So, and each of these separate minds has its own memory base. Okay, so that's a quick vision. Okay. What a crash course. A bong course.

[76:11]

Will the ancients be naked and pure without an eruption so that no subjective dudes arise? I can't hear it if you... naked and pure without an eruption, so that no subjective views arise. And you will merge with this Buddha womb. It can also be this sage embryo. This is your own fundamental scenery. Your own original face. Yeah, we say, before your parents were born. When the ancients, the ancients means, of course, the lineage, employed their hundreds employed, used, offered their hundreds and thousands and millions of expedient teaching devices.

[77:26]

We've only brought on a few of these. It was always to enable people to go toward this and penetrate the dreams. As soon as you penetrate deeply to the source, you will cast aside the tile, the tile that is used to knock at the gate. as soon as you penetrate deeply to the source, you will cast aside and throw away the tile that was used to knock at the gate.

[78:28]

It reminds me of the Rumi poem. For years I knocked at the gate. And the door was not open. And when it finally opened, I found I was inside. as soon as you, okay, practice at this level for 20 or 30 years, cut off all verbal identifications, creeping vines and useless states of mind and motion, cut off all verbal identifications, creeping vines and attachments, and useless states of mind and emotion until you are free of conditioned mind.

[79:35]

Again, some obvious need for objectivity. I'm using objectivity to mean some measure like this of how we exist in the world. This will be replaced with peace, bliss, and rest. Das wird der Ort von Friede, Glückseligkeit und ein Ruhen in der Welt sein. If you seek a time when you finish, there will never be a time when you finish. That's what we talked about the first day.

[80:38]

If you seek a time when you finish, There will never be time. You must constantly step back from conventional perception. and worldly entanglements move along with an independent awareness that means without collective identities, sit upright and investigate reality. Look to avoid and trace this outline. Take your head out of the bowl of glue.

[81:42]

A hole in the sense of a pit? A bowl? There's a bowl when you stuck your head in. Unoccupied and at ease. Just preserve stillness. Never show your sharp point. Seem like a simple thing. Abandoned and relaxed. Eating and drinking when hungry and bruising. This is called secretly manifesting great function. And activating great potential without startling the crowd. So, That's a wonderful statement.

[83:09]

I thought that if I keep meditating all these years, it will get easier and easier. And I forgot that when you get older, it gets more difficult. And when they cut off your bottom and sew it on backwards, it's even worse. Okay. So this sense of objective reality, which I'd say is right now for our seminar, is the stillness of the fullness of mind, and a mind that arises from percept only before perception. associative mentation.

[84:27]

Just seeing, just hearing, without adding anything. And this sense of objectivity or detachment It's like the keel of a sailboat. It allows you to find your way in the waters of the mind and phenomena. That's enough. I'm sorry. It's not my fault. I think we didn't answer all the questions for sure that arose through this seminar.

[85:42]

You asked me to say something about thusness. I think the easiest way to understand thusness is it means to know each thing as equal to every other thing. Each thing is equal in value. That's the perception of interindependence. Das ist dieses Verständnis gegenseitiger Unabhängigkeit. And simultaneously to experience the impermanence or emptiness of each thing. Und gleichzeitig die Vergänglichkeit und die Leerheit von jedem Ding zu erfahren. And third, to simultaneously experience mind on each object. Because every object points to mind as well as the object.

[86:46]

So that simultaneously to experience everything as arising from mind and those three together you can call dustness. Or sameness sometimes. Okay. Now, whether we continue next year or not, does anybody want to say anything? You've asked me, I guess. A few of you have asked me.

[87:31]

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