Let me say something about the process for me of engaging with you in a seminar. And it isn't really giving a seminar so much as I said. It's an engaging with you process, engaging with you. Now, there's a... Yeah... A teaching like a Teisho in a Sashin or a lecture I give is sometimes called a second teaching.

[01:12]

And it's called a second teaching because the first teaching is the is the seeds, the feeling that leads to the second teaching. And you can make a distinction, as I implied yesterday. You think toward or feel toward speaking or writing. You try to move your feelings into speaking or writing. And then the writing, the articulation is a kind of feedback loop into the writing.

[02:28]

initial so-called first speaking. So a Teaching is considered to be this relationship between the first teaching and then the second teaching, which is speaking. Yeah. Then the... people you're speaking with to, through, become a part of bringing that first teaching into a second teaching.

[03:42]

In other words, it's a participatory process. The first I don't know if this is important to you at all or interesting, but anyway, it's interesting to me. That's what I find myself trying to explore, how to do this. I've been doing it for years, but I'm still exploring. Okay, so the first teaching is brought into speaking through the need to say words.

[04:45]

But the first speaking is brought the first teaching is brought into speaking into the second teaching also through the words being heard or experienced by whoever you're speaking with. So the second teaching is what I, in my case, what I say and what you hear. But then there's a third teaching. The third teaching is if you hear in the second teaching the first teaching. Isn't that interesting?

[05:48]

So if you hear what I really was germinating in the first teaching, If you hear that through the second teaching, it then functions in you as a new teaching. So as there was a catalytic kind of chemistry, biologic chemistry, As there was a kind of catalytic biological chemistry in the first teaching, that which has a kind of formless fluid dynamic which has a kind of formless fluid dynamic

[06:50]

that some of that is lost when it becomes the form of the second teaching and words. But ideally, a good teacher, the first teaching is present in the second teaching. And then in the third teaching, that begins to work in you each, hopefully, the way it worked in me to lead to the second teaching. So that's conceptually fairly clear, right? We're doing it all the time, but to actually understand it this way, it's probably new to you.

[08:16]

But I hope usefully new. Okay, so I presume, I don't know exactly, I was talking to our dear Dharma buddy here, Andreas. Who said, are you going to do a seminar next year? And I say, oh, well, I guess so. He said, what should the topic be? I said, I don't know, call me back a few times. But I'm struck by a year or so ago, and I know around the time Andreas was asking me this last year, what are you doing, Dick?

[09:24]

I'm thinking of a topic. So I was struck last year, I think, more viscerally than usual. Bauchhaus? Stomachhaus? Oh, okay. I've heard of the Baha House. Mies van der Rohe is there. For a lay Sangha, for a beginning teaching to be described as a basic teaching,

[10:30]

so that it can become the basis for a development in and through one's own just lived activity, is an important element, a necessary element for a lay son. So I said, yeah, I probably said, well, let's call it basic teachings or something like that. He can probably tell you exactly what happened. I'm just making it up. The likelihood, and with Katrin's help at the time, you remember, yeah. Anyway, tell me the story. What do you remember? The usual back and forth.

[11:48]

A lot of back as well as front. Actually, you also had the same questions posed to you from the board of people who were organizing your seminars. So that was helpful, too. So actually, my memory is that you had said topic in bold for some time this year, and you decided to. Continue it here. Okay. Do you say it yourself in German, or can I have my tea in it? Yes, okay. So, I was in Johannesburg and was involved in organizing the meetings and the topics for different organizations. And you always have to remember that you need to go there, and you also want to have suggestions on what to choose. And in the USA, not so far away from Preston and Tolda, there is also a city center.

[12:55]

And they also organize seminars. And they also have the question there, which topic and so on. So that Roshi, when he decided on a topic that he had there, he would like to present it here in Germany. Yeah. So if we, if you, there were probably, as usual, audio recording of the Boulder seminar made. And I'm pretty sure if you listened to it, there'd be no overlap with this seminar. Same topic, no overlap. I wish I'd remembered that I did that in Boulder. I would have tried to... do something more like Boulder.

[14:06]

Yeah. So I asked Nicole the topic. She said, I don't know. I think it's basic practices or something. So Andreas picked me up at the I said, Nicole said it's basic practices. He said, no, I think it's basic attitude. And he said, actually, it's basic postures. I said, no, postures. Do you mean attitudes? He said, no postures. So I guess it's the same word in German. So then yesterday I... In the afternoon I was completely stumped.

[15:15]

I had no idea what to say. Because it's like a tree stump. It's cut off and there's no branches and nothing. I was sitting on the stump waiting for a rabbit. Do you remember that story? There's a story. A farmer's coming home and he sees a rabbit runs away from his cart and hits a tree stump and it dies. And so he brings it home and they have rabbit for dinner with his wife. The next day his wife can't find him and she starts looking for him and there he's sitting on the stump waiting for a rabbit.

[16:22]

Yeah, so I was sitting on a stump yesterday waiting for a rabbit and I said, what can I say? And she said, the overlap of these fields. Something like that. I meant that, but you heard it very well. Oh, okay. So, but I could still, I'm sorry, again, but this is my process. I could still feel the first teaching functioning in the background. And it came out, I felt, in a good way the first day, Friday and Saturday morning.

[17:38]

But I didn't know how to continue it. So I took what she said as a cue and started and I felt quite good about what came out. And we ended up with two phrases, overlapping phrases. No other where, which is the kind of phrase I can't think my way to. It has to come out of the whole context. Okay, and also, nowhere else but here, that's a phrase I could think myself to, but often have.

[18:57]

So I'm repeating these two phrases as an offering to myself and you. A phrase like already connected or pause for the particular. So in this case, no other way or in English, I don't know what you're going to do in German. In German, which one? No other where you said. In English, this has a kind of power that simultaneously stops and simultaneously goes somewhere.

[20:16]

And this also, for me, useful phrase, nowhere else but here. So I'm suggesting if these phrases stick to you, fine, use them in English or some Deutsch equivalent. Because these two phrases, and I think if you repeat them, you'll find they work slightly differently. And as you know, a basic practice is to intervene in your usual flow of thinking. With a wisdom phrase, a turning word phrase.

[21:34]

Which either stops, blocks, or interferes with your usual thinking. or diverts it into a more subtle thinking. So here also is the assumption that your mindful attention is sufficiently developed is that you can notice when the mind feels integrated and subtle and when it feels coarse and disturbing.

[22:35]

So now, what's different between now and between Boulder and now? I made a decision to start speaking about some forbidden topics. Sorry. I'm talking too long. Everyone's leaving.

[23:36]

I'm just warming up. Okay. Oh, you're getting a notebook. Hey, that's good. But we need to take a break because you sat for half an hour. But let me continue a little bit and then we'll take a break. Okay. So I made a decision fairly recently here in Europe that two topics which have been forbidden for me to speak about are Samadhi and enlightenment. And you know, in Japan, most topics are forbidden to speak about. You hint, but you don't speak about it.

[24:37]

Because You have to learn indirectly. But as I've often said, when I started teaching in Europe, I realized I have to explain more or nobody understands anything. It's not because we're dumber. I mean, maybe we are, but dumber than Asians. We have actually a We have a lower average IQ. She didn't like to hear that. It's just average, right? Yeah. Well, we have to make do with our average IQ.

[26:01]

I mean, I always define IQ as a measure of how fast you can be ordinary. But it's not that we're dumber, it's that we don't have such a developed skill at what they call haragai which is knowing through bodily implication haragai means stomach talk And there is just more bodily attunement to nuances in Japan than we do.

[27:29]

I mean, I know by living there for years. People immediately, I mean, in a Japanese group everybody kind of imitates each other. They kind of get themselves in a rhythm with each other almost immediately. You know, like if you lift your elbow, somebody else lifts their elbow. Like if I... In zazen, here, clear my throat, several other people will clear their throat. But that kind of mutual resonance is much more intentionally developed in Japan. So anyway, I decided to speak about, it's about time, I'll try to see if I can find a way to speak about samadhi and enlightenment.

[28:59]

Okay, so that was in a way present in what I called earlier the first teaching. When I was stumped yesterday afternoon, I had to use her suggestion to fish back into, reach back into the first teaching Avoiding the convenient rabbits which weren't going to appear. And see what surfaced. And what surfaced is what I said yesterday.

[30:13]

And what I'm speaking about now in the first, second and third teaching. And what Andreas said to me that attitudes also is the same word as postures in German. Okay, that's a good place to take a break. And we'll see what surfaces after the break rising through the coffee and tea. You look in your cup and something, sir. Thank you. I would like to ask Angelika, who is the landlord of the house, to pass on the request that we do not take any drinks here.

[31:29]

I would like to have a little tea and coffee from her. Thank you very much. Then Niel made a list this morning. Wer möchte, kann sich den Eintrag und die CD oder LB3 bestellen. Nicole denkt wieder mit und wir können zu begrüßen. Die liegt vorne neben meinem Rechner. Dann macht doch dabei bitte, wir haben noch keinen, es ist nicht ganz klar, ob wir da im Johanneshof weitermachen mit CDs oder ob wir auch hin und wieder mal was in die Dropbox stellen, also parallel zu... And if any of you have the Dropbox, where it would be a simpler version, please check it out. I don't know if we'll do it that way, but then it would be an option for us. It's already prepared. It's great, great. CDs, Dropbox, I understood that. And today we have the prop as usual on Sunday. that lunch is not in the drop box or the lunch box.

[32:48]

We try to end earlier in the afternoon. We take a different lunch box, but shorter. We'll work that out later. Thank you very much. I want us to have some discussion like yesterday, turning toward each other. But before we do that, I want to offer a little more territory.

[33:52]

So I'll continue. Yeah, and I appreciated very much all of the discussion we had on Friday and Saturday and then turning toward each other in the afternoon. For me, and I don't know how you feel, but for me it's a marked increase in engagement. So let me go back, just to try to make it clearer, the story I told you about Das Uweka and Bodhidharma yesterday. Let me come back to the story, to make it clearer, which I told you yesterday about Bodhidharma and Dasu Uke.

[35:03]

The story is actually from the Dento... Denko... Koroku... Denko... Koroku... Denko Roku. which was written by Keizan Zenji, which is the fourth ancestor patriarch after Dogen. And he's considered, although he never was the abbot of Eheiji, he was, he founded Sojiji, he was considered the other successor, other founder of the Soto school in Japan.

[36:08]

And just to give some context, I think he was born in 1286 or something, 1268. Yeah, so this is a teaching or an example of teaching from really our school, not so much Bodhidharma. We know what Bodhidharma said. And I don't know where Kaysan got the story. But he thought it was important enough to repeat it. So again, Bodhidharma, you know... Hey, Bodhidharma, let's go out for a stroll. Hey, Bodhidharma, let's go for a walk.

[37:26]

Bodhidharma says, oh, why not? You know, my legs are a little stiff. I've been sitting a long time. So they go out and they're going to climb few houses peak. So Bodhidharma says, where are we going? And Dasa Waker said, just go ahead, that's all. Yeah, Bodhidharma says, if all you do is go ahead, you won't move a step. No, I put this in English, which is, I think, more accessible to us, to an English speaker like myself. Just go.

[38:27]

You know, they're going up a little path up a mountain. Just go ahead, that's all. And even though Dostoevsky cut off his arm and all that stuff, he still wasn't fully enlightened. So I'm not going to be impressed if any of you offer me your arm. So Bodhidharma is looking for an opportunity to kind of get this guy moving. So he tells him, you can't move a step. So, what in the tradition, which I've been speaking about, of first teaching, second teaching, third teaching, what's built into this statement?

[39:32]

Okay, so where are we going? Just go ahead, that's all. If all you do is go ahead, okay, that's the first part. which means something like, if you're just going ahead naturally, following your instincts, you're not going to go anywhere. Then he says, you won't move a step. Dann sagt er, du wirst dich keinen Schritt bewegen. It sounds like one statement. If all you do is go ahead, you won't move a step. But actually there are two levels, different levels. Das klingt wie eine Aussage. Wenn alles, was du tust, ist voranzugehen, dann wirst du dich keinen Schritt bewegen.

[40:57]

Aber tatsächlich sind es zwei unterschiedliche Ebenen. So the first half is a criticism. Die erste Hälfte ist eine Kritik. And it's both a criticism probably of Dzerbeka, But it's also a criticism of how he spoke to Bodhidharma. And he didn't answer Bodhidharma's question. Bodhidharma said, where are we going? And there are ways to answer that question, which answer it, even if you don't. even if you're answering on several levels. When you meet anyone, there are aspects in that person which are moving toward integration. And there are aspects in that person which are moving toward less integration or disintegration.

[42:19]

And you can see it in their posture, in their feeling, how they're standing on both feet or hardly or one foot turn. Or if mind and breath are joined in the body. Or if there's some kind of facial disjunction between what they say and what they're doing. And bodhisattva practice is usually to speak to or relate to with your own posture and your own inner and outer postures. is to relate to what is integrative or integrating in the person.

[43:25]

So there's a moment of stopping with any person and feeling a parallel integration in yourself which moves with their integration. Maybe you don't want to think life living is so complicated. But in fact it is that complex. It's just that we don't notice. Or we don't conceptualize. And conceptualizing it so that it makes you more sensitive but not hindered is useful.

[44:28]

And conceptualizing it so but conceptualizing so that it makes you more sensitive but not hindered is useful so Bodhidharma is in some sort of situation like that he feels Dasaweka not answering his question Or responding very simply, just follow the path. And so we can understand this as a criticism of what he said and also a criticism of where

[45:30]

as a person, as a dharmic being. He's clearly more of a dharmic being than, even if one-armed, he's clearly more of a dharmic being than a karmic being. And even if he only has one arm, he is clearly more a dharmic being than a karmic being. So he says, if all you do is go ahead, you won't move a step, means you're not going to go anywhere. But that's a funny way to say that. It would be simpler to say you won't go anywhere.

[46:47]

So to say you won't move a step has another layer of meaning. Which means Samadhi. Samadhi is a stopped state. Samadhi is the Bodhisattva who realizes the path without taking a step. Okay. Okay. There's that story. Okay, postures, attitudes and postures.

[47:50]

Attitude in English is an angle of approach. Like an airplane has a certain attitude coming into an airport, and the attitude of the airplane is how it's approaching. Attitude in English is sort of like an inner posture. So an inner posture is also an intention. So as Andreas pointed out to me, attitudes and postures are also the same word in German. Now, I've often spoken to you in the past about outer postures and inner postures.

[49:00]

So, no other where is an inner posture. Kein anderes wo ist eine innere Haltung. Or I intend to stay alive is an inner posture. Oder ich habe die Absicht am Leben zu bleiben ist eine innere Haltung. Which is visible, really visible on the surfaces of our outer posture and in the postures of our activities. Sie ist wirklich sichtbar, wirklich sichtbar an der Oberfläche unserer äußeren Handlung und auch in unserer Aktivität. Okay. So these are little units I'm presenting to you.

[50:07]

Das sind kleine Einheiten von Lehren, die ich darstelle. Which I'm trying to present them in ways you can get them as a unit. And if you've heard it before, refresh this unit in yourself. Okay. So we can think of, again, a know, no other where or nowhere else but here, are two inner postures. But we can also, as I've been speaking about for about a year now, emphasizing the spine and the breath and so forth, Bringing attention to the spine and the breath with various words.

[51:11]

So now let me use the phrase spine, breath, column. So, we can think of the spine-breath column as a posture. How would it be if you saved a spine? Okay, so choose for yourselves. We can imagine a spine as a posture. I don't know what you're doing but I enjoy it.

[52:25]

I enjoy the effort you make. We can also think of the spine breath column as a kind of stand for a Buddha. I actually have a wonderful Chinese Buddha on my table in dining room table, dining table. We have no dining room, but we have a dining table in Yonzo. And I like it. It's an Avalokiteshvara or Kannon or Kuan Yin. And as a cross-dresser, a transgender person, she's legal now in America.

[53:40]

So it starts out as a boy, but now she's a girl, and okay. We start as a boy, now it's like a girl and so on. Yes, so it's quite important. It's very important. We chant her. Now in this particular statue instead of having a cross-legged Buddha sitting in the crown, in the ornament, Right on top of her head is this Buddha. It's flat and then there's a Buddha sitting.

[54:41]

It's kind of great. I like it. You've seen it, haven't you? Yes. It sits in my room. I like it. I feel good. So, because what I'm saying here is the spine breath column is a form of concentration. In my own way of, you know, playing with words, I think of it as a spine breath centration. And in my own way of using words, I see it as a spine breath centration.

[55:46]

and you don't need to know my playing around with words but I like to share it because again the first teaching is trying to find its way into words and often the words aren't there so I have to kind of like put them together, no other where. Or I have to change living and activity into act-livity. Oh gosh, this is terrible. So there's no word actually centrate. But concentration means to bring together in a center.

[57:11]

Concentration. So you can take away the con and just use centration, but there's no such word actually. In German it exists. In German, yeah, but you Germans are way ahead of us. English is just a dialect of German, right? And which, from the Norman conquestors, half the language is French. Those Norman French who were actually Norwegians Yeah, okay, so they were tall. Yeah. You think that's a distraction, what I'm talking about?

[58:28]

But it's a kind of distraction. But much of practice is a releasing and a concentrating and a releasing and concentrating, and I'm trying to do that in how I'm speaking. And the word centrate exists as a hydraulic term. When a centrifuge, clear water comes out, it's called centrate. All the impurities removed. So concentration is a practice of removing impurities. Removing distractions. So the spine breath column or spine breath centration, you can feel as a process, instead of thinking of concentration as something you're doing with your mind,

[60:04]

Let your body do it for you. So you establish a condition which allows you to function through that established condition. Also, stellst du einen Zustand oder Bedingungen her, die zulässt, dass wet functions through you? You allowed... Yeah, go ahead. You function through the established condition. You function through the... Yes. Dann funktionierst du... Who else would? Also, dann funktionierst du durch die... And if you're enough of a bodhisattva, all your friends function through this established condition.

[61:12]

It's like Christoph, a wonderful example of yesterday. Of the acting technique to speak to what's behind you as well. He establishes this condition and then functions through it. Isn't that something like that? So if you're a mountain climber, say, for instance, on the surface of a cliff, and you don't know how to reach that handhold, you might establish a sort of spine breath centration. and allow that condition to reach the handhold.

[62:25]

So here I'm talking about the bodily mind functioning. And I'm trying to give detailed attention to this so that you can practice these things yourself. Now, one of the biases of psychological thinking, our common psychological thinking in the West, is that we think we have all the ingredients we need.

[63:25]

We just have to recover, uncover them. But in Buddhism you do not have all the ingredients you need. The ingredients are at least a very large percentage of the ingredients you need are in the lineage. And advanced teachings often have been created over generations. You can't create them just in your own mind. So lineage means you're in a feedback loop where what the... lineage has developed feeds back into you. So it's a process of not uncovering but re-covering what the lineage has discovered.

[64:30]

But the lineage doesn't just develop through recovery, it also develops through discovery. But symbolically, you can't say, well, Ivan, I've discovered a new teaching, and not in the lineage they say, hey, who do you think you are? So you say, I found this in a cave guarded by a snake up on the side of the mountain. In Tibetan Buddhism, I think it's called a terma. I pushed that rock aside and here was this manuscript.

[66:05]

But in a way, if everything is, we're not just, it's not simply interdependence or interdependence, We're in an intermergent or inter-emergent lineage and world. Yeah. Through the potentiality of a nearly infinite redundancy. At each moment, there's a possibility of putting ingredients together in unique ways we can call discovery.

[67:27]

In a very simple way, discovered yesterday through you, no other way. So there's a process of discovery implied also in the lineage, particularly in Zen. So Zen Buddhism as a lineage doesn't assume as much Buddhism, as many schools of Buddhism do. That the Buddha is the beginning and the goal. But in Zen, Buddha is the beginning but not the goal. And Suzuki Roshi would say, you will each perhaps have your own enlightenment.

[68:30]

And I guarantee you, all of you have already experienced things the Buddha never experienced. So we're on our own. Just go ahead. No, no. Step. No, no. all right i feel like i have a bottle of champagne here and i'm going to hit it over the prow of the ship and launch a new topic Into the sea of the assembly.

[69:44]

But maybe we should have lunch. What happened to our discussion? Oh, sorry to bring that up. Maybe it has to wait until after lunch. But shall I lunch or shall we lunch? Lunch. Lunch. Lunch? Lunch. Okay. Who said I was crazy? All right. So this spine breath column or centration, we can think of as a posture, which maybe even could be a stand for the Buddha.

[70:53]

Or at least it's a way to establish a kind of balance in immediacy. If you bring your attentional stream into the spine-breath column, You shift from, you will naturally, naturally is such a loaded word, you shift through the occasion, away from the observing self more to the observing function, the non-self-referential observing function, and by not being less involved in the self-reflecting observation, you'll be more circumstantially balanced in immediacy.

[72:26]

and more psychologically balanced in immediacy. Okay, now that balance in immediacy where there's less impurities of distraction, allows a mindful attention that we can also call samadhi. Now, my pause after mindful attention means that mindful attention requires some development to be, or deeper stability to be actually Samadhi.

[73:54]

Where you won't move a step. Ah. Like it's a miracle to me that I can practice with you long enough I can say these things. And assume they can become part of our engaged Dharma practice. as seeds, at least, and maybe glimmers of light through the surface of mind. As Dogen said, all he expects of his fellow practitioners is that they be intimate, simply intimate with their mind.

[75:12]

And so, as Dogen says, everything he expects from his fellow practitioners is that they are always familiar with their spirit. Now, if Paloma out on the porch Virginia Ginny said to her, what are you doing, Paloma? And she said, as you know, looking. And then she said, thinking. Thinking. Then she said, think. What she then said was, I am looking for the subtle object of the mind itself.

[76:40]

Now, that would be a looping of the discoveries of this lineage back into Paloma. But she might actually, without being able to say that or even think that, be doing something like that. Because she might be just noticing the attentional stream and be unable say what she's doing. But for her the intentional stream may not be painting houses and the depth of foliage.

[77:57]

Her intentional stream may be touching her grandmother's Ihr Aufmerksamkeitsstrom ist vielleicht das Berühren Ihrer Großmut. Or, you know, touching both mind itself before its painting and the painting of mind itself. Und sowohl den Geist selbst zu berühren, bevor er malt, und den Geist zu berühren, touching the the painting of mind itself and also the not yet painted canvas of mind itself. And that may be reflected in the kind of bliss this little girl seems to be encompassed in sometimes. But now the adult wisdom of our lineage says mind itself is a very subtle object of attention.

[79:13]

to have the field of mind itself rather than the contents of mind the object of attention is by definition in our teaching a subtle object of attention. And that's a subtle object of attention requires the kind of equanimity that Ulrike mentioned yesterday. And that equanimity is also, we can describe, is rooted in a balance in the midst of immediacy. And that equanimity It can also be discussed as the result of a balance in the midst of immediacy.

[80:46]

In the UN, translators are given about half an hour and then they switch translators to a new translator. So this is your UN refugee... Okay, I'll try to finish my sentences here and then we will take a lunch. Because I think nothing I'm saying here is... But it demands attention. Maybe this is demanding enough for our aging energy. But I'm happy to see the back side of your raksha.

[82:02]

She's giving me a signal. I know, but I'm taking it as a signal. It's giving me direction for what I say next. Vote for Neil. Suzuki Roshi wrote this. So in the midst of circumstantial, what surrounds where you stand, and psychological immediacy, usually we're drawn out of it by distraction. Now, no other where is a mental posture which can locate you more firmly with balance in immediacy.

[83:26]

as nowhere else but here can also locate you in immediacy. With less distraction, And less with less of the chocolate of self-reflecting observing. Okay. Now that balance and stability in the midst of immediacy where there's no other where where you may have the intention of the phrase no other where and although you may not be able to bring

[84:42]

concentrated attention to the subtle object of mind itself. If you bring concentrated attention to the intention itself, if you bring attention to the intention to have an attention, Wenn du Aufmerksamkeit zu der Absicht bringst, aufmerksam zu sein, that intention is a surface of the mind.

[86:03]

So in other words, although the mind itself is too subtle an object, the intention is like a surface of the mind which you can bring your attention to. You know, I just, I can't do that. I have to say a little slower. Are you going to do it? No. Okay. I don't know what happened. What you guys did to me yesterday. I was stumped and now the room is full of rabbits. Okay. Yeah, I mean, this is a level at which I don't usually teach. I'm sorry. Das ist eine Ebene, auf der ich normalerweise nicht lebe. I apologize.

[87:05]

Tut mir leid. Yeah, you guys just wandered in here. Sorry, and now the other room is, you know, you're all waiting for a rabbit. Yeah, please. Wenn ihr die Aufmerksamkeit auf die Intentionalität des Geistes richtet, Is that sound like what I said? Two thumbs up. I mean four. I'm multi-armed. You just don't see the other things. So the intention itself, when it becomes the object of attention, is a surface of the mind, of the subtle mind.

[88:06]

It's almost like a window. You can look into the subtle mind. Or a window which some of the light of samadhi shines out. Okay, that's enough. Now, how will that be a subject of discussion? I think the subject will be, is there a rabbit in the window? Thank you very much. Now your next play, Christoph, can be, is there a rabbit in the window?

[89:06]

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