Nice to see so many familiar faces. They're having a rebirthing class upstairs. I think they're trying to be reborn in Africa. They said if it gets too annoying, we can knock on the door and they will I guess be reborn in a quieter way. This is a hard labor. Maybe we should go up and join them. Quite good. Well, I have to ask the usual questions.

[01:13]

How many of you have very little experience in sitting? Okay. A few. Okay. So it means that I will say something about the practice of sitting, which those of you who are more experienced, I hope, will be patient with. Though I think it's useful to hear these basic things often. And Neil has translated a few times for me, but just short lectures, but never a seminar. So he and I, though I've known Neil a long time, will be discovering ourselves in this process, too. I read a magazine article recently about how the brain works.

[02:29]

And they were surprised to find out, according to the magazine article, When you read something, it goes directly from reading to speaking. And they presumed previously that when you read something, it went from the reading area part of your brain to the vocalizing area part of your brain, and then you spoke. But it seems to not go to the part of the brain that vocalizes and hears things. Just sufficient enough to speak. So I mention this only because it seems like a good translator actually is speaking as if they were reading.

[03:50]

For example, when Ulrike is translating for me, who usually translates for me, If someone speaks to her other than me, she can't hear them. Because she's actually hearing me as if she's reading. And if somebody speaks to her, then she has to process the information differently. So she often doesn't know. It just comes out. She doesn't know what's happening. Mm-hmm. So I'm bringing this up I guess because this process of translating is actually re-roots is a re-rooting process in your brain that most people can't do.

[04:58]

In some ways you listen to a teaching in a way that you allow it to root itself through your body and mind and not in the usual way of processing things. So the first thing I'd like the translator to do is to sit a little nearer. Thank you very much. So we can hold hands and think. What a pleasure. Now the topic for this seminar is, I believe, the mystery of unity.

[06:04]

Is that right? Yes. The theme of this seminar is the mystery of unity. But before we get into that, let's resolve some logistical mysteries. We'll finish this evening, I guess, about 8 o'clock or 8.30 or something like that. Is that all right with you? Then you have time to have dinner. Thanks. And tomorrow, is there a schedule established for what we're supposed to do? Not yet, because you normally make it up in... I do? Okay. Normally do. Well, okay. So I have to think with you about the logistics of your getting from wherever you sleep to here. And so is 10 o'clock a good time to start? Not too late, not too early. And then we'll go to about 5 o'clock. And I believe this evening is free tomorrow, is that right? Yes. So let's go from 10 to 5 with a break for lunch.

[07:07]

Okay. I'd like you to do something, I don't know, I always feel a little embarrassed or kooky or like a school teacher to ask you to write something, but I'm not going to ask you to write something. How do you translate kooky? I swallowed it. I'm just embarrassed. A little bit, all right. And our doctor has just gone out.

[08:09]

He's going to bring in a bunch of prescription blanks that you can use. And I didn't know whether we'd have paper here or not. Do you have the prescription blanks or something else? Oh. Oh, okay. So, if we could all get a piece of paper, or you have your own paper, that's fine. It's like school.

[09:13]

This is a poetry workshop. We ran out? Do you feel now? Well, people could share a pencil or something. Do you understand? I like the prescription, though, because I consider this a kind of prescription. Oh, then it's not legal. I mean, all you have to do is write down the drug you want and then scribble fast, and they'll think a doctor did it for you. I see, yeah. Okay, so what I'd like you to do is to just write down

[10:32]

I mean, I'd like you to take the words, we have the words, the mystery of unity. So I'd like you to take the word mystery, unity, and perhaps wholeness, W-H-O-L-E in ESF, and write down whatever few words in a poetic sense or intellectual sense or associations you have with or how you define mystery and unity and wholeness. And you can just do it in your head. You don't have to write it down if you want. But I think it's actually useful to maybe write tiny little notes to yourself for what you do. Because something happens when you use your fingers. So I'll give you a couple minutes to do that. Those of you who are continuing, just continue a little bit.

[11:50]

But now I'd like to sit for a little while. And I'll give some brief comments about sitting. Which as you've all heard, most of you for me have said before, that the main part of your posture is your back. Supporting your back, lifting through your back and recognizing that your back is a field of consciousness. Your back is a kind of mind or intelligence. So you want to take care of it with a great deal of sensitivity.

[12:59]

Allowing it to be, allowing it to kind of full space. And a softness if possible. And a kind of structure of of awareness that first of all is in your backbone, lifting you, and then spreading down through your body with a kind of softness. And when we sit, however you sit, but one of the reasons we sit cross-legged is because you're concentrating your heat. And you're folding together various ways your energy works together. So even if you sit cross-legged, Seiza, with your legs behind you.

[14:14]

You want to have the feeling of bringing your heat together in your sitting. And you want to let your mind sink like water into the sand of your body. And so the usual kind of consciousness just becomes a general awakeness of the whole body. That's enough for a short... Introduction to sitting. And if possible, you want to try to sit still outside and inside. But that sitting still can't be forced. You just have to pretty much let it happen by not interfering.

[15:15]

So I'll hit the bell three times to start and once to finish. I don't know how long we'll sit. But if it's long for those of you who are new, you can just lift your legs up or sit in any way that's comfortable after a while. Mystery, a word which means we don't know what it means. So you can let that word play or float, be present in your mind.

[16:26]

in terms of physical feeling or color or light or associations, whatever. We have a ghost story upstairs. Amen. Of course you can take the other words too.

[17:53]

Unity, for example. See if that has some other flavor when you gently bring your attention to it. If you were going to see something, what would you see when the word unity comes up? And of course, wholeness.

[19:36]

And in meditation we usually, as much as possible, bring our mind, our attention to our breath. Or to the breath. Sorry? I said to our breath first, and then I said to the breath. I thought the noise upstairs was quite refreshing. Can you make sure that we have this every Berlin seminar? We can have this going on upstairs?

[21:20]

OK, could I not be obvious? What I'd like you to do now is write down, just again, tiny notes yourself. Anything, any other kinds of associations you had with these words? I have another pencil. Now I want to look under and around and through these words during this seminar. Because ordinary words are handles. We all have them, but we often don't know how to take hold of them. I'm not here to meditate with you.

[22:47]

I'm happy to do so. I'd like to do so. And for those of you who are somewhat new to sitting, we sat for 25 minutes. Which is actually quite a long time to sit. And if you can sit 25 minutes every day the rest of your life, I will bow very deeply to you. Not just to you, but to the way your life will be. It's really strange but true that such a small practice can... can... can... bring to the surface your deeper life.

[23:57]

I say I'm not here to meditate with you because... Because really we don't have time. I mean, to really have the benefits of meditating together, it would make it sensible for me to come from the United States to meditate with you for the weekend, we really need something like a sashin. Because the kind of, what happens when bodies meditate together, after a certain relaxation occurs, and a certain permission occurs or is given, a subtleness of... a mysterious subtleness of unity begins to occur.

[25:04]

But these kind of invisible tentacles take time to have the space and courage of their aliveness. Their aliveness. Okay, so what we can do together is... we can study how we exist together. And what I'd like to do is be able to share with you

[26:26]

ways in which we can study how we exist. In part, this is a kind of religion and spiritual practice. But that really arises from the brightness of it. What we're really doing is studying how we exist. And this isn't something I know that I'm giving you. There's no other way it can be other than something we do together. So... So it's a kind of partnership.

[27:56]

Which you have to be at least somewhat willing partners. And... I can't find the words in German, I can barely find them in English. Anyway, it requires the shared experience of our life, but it doesn't have to be verbal. It's a kind of willingness to have a sense of the shape of your life present and open with you.

[29:06]

That was a little long, I'm sorry. Okay, so you don't want to be a bystander in your life. Sort of watching it go by. And you don't want to have a critical stance in your life. Now, it's okay to... I mean, obviously, it's useful sometimes to have a critical stance. Where you stand, a position, a view. a critical stance, it's of course useful to sometimes have a critical stance in your life.

[30:19]

But if that's primarily from where you define yourself and experience yourself, you won't experience yourself. So we all, I think if you look at your life, you kind of stand back from your own life and hope your own life stays in shape. And often we're a little scared of our own life. We really don't want it to get ahead of where we think we are. Does that make sense? But your life is actually always ahead of where you are. And one of the tragedies of life is often we know too late what's happening to us.

[31:33]

We get the message, usually we get the message, but we kind of ignore it. So we play around with it and think, well, maybe, you know... Or we think these things happen to someone else. So I think for most of us, we don't really notice until it's too late to have its full vitality what's happening. Now, Wittgenstein, the philosopher, said something like this. I can't remember exactly, but it goes something like, every or each phenomena in itself is not mysterious.

[32:43]

But everyone, each one, can be mysterious, can become mysterious to us. And when it does, it's the awakening of our spiritual life and our spiritual identity. No, you can't always go through the day in Berlin as if life was completely mysterious. You'd be like me, even getting lost on Bismarckstrasse. But... But just because you need to have a certain order during your life, daily life, doesn't mean you should cut the dimension of mystery, of not knowing, out of your life.

[33:51]

So partly I'm going to speak with you and sit, practice with you in the context of this topic. In ways that have technically to do with Buddhist teaching. And for some of you, I would really like to get these teachings across. But for those of you who are really not so interested in adept practice, I would really like you to know that these teachings are here. And to be able to look at your own life as teachings, and be able to have a sense of being able to study your own life, whether you use Buddhism or not.

[35:09]

It's in how far you'll let me go in studying my life. Because although I've been doing this a long time, your presence in... your presence this evening and during this weekend allows me to feel this study. Because if I only study my life in a personal sense, I'm studying a very narrow form of my life. I can study my life more deeply when I can feel my life in you. That's why we get married, why we fall in love, why we have friends. And the deeper reason is We see falling in love as an opportunity to study ourselves.

[36:47]

And study another person and study ourselves simultaneously. But when you see that, you can begin to study yourself or almost fall in love with anybody. You can get in trouble too, so be careful. In fact, one of the problems with Sangha in the West is the yogic intimacy that's created through practice. One of the problems with the Sangha in the West is that this yogic intimacy that is brought about through this study is not understood in our culture. We have no developed expectations about it.

[37:48]

Or permission. Now, I think we have three, let's say for this evening anyway, three parallel... Three parallel lives. I don't know what to say, so let's put it that way. Lives. Lives, yeah. Now, the example I used the other day at the Vesak ceremony that I lectured, that I did out at the house distiller, On the 24th, this month.

[38:50]

It's like... Well, yeah, last month, right. This 30-day grouping. Anyway, so... The example I used was, when you read a novel... It begins to create a parallel world that you keep paying attention to if the novel grips you. I mean, you're doing your life and you're having lunch And you think, Jesus, I hope I have a little time after lunch to read the next chapter. Because you feel the book has somehow awakened a life that's going on beside you and you want to check in on what's going on.

[39:54]

And you can't exactly say, well, the book is just sitting there and I can read chapter 12 next year. You can't read chapter 12 next year. You have to read it after lunch if possible, even if you're going to be a little late back to work. Because it won't wait. Because this parallel life is kind of like hooked into you now. It's impinging on you. That's something what I mean by parallel life. So, one parallel life Well, I don't know what to call it. Let's call it that, apparently. Is your state of mind. Mm-hmm. And your state of mind is going along all the time.

[41:06]

And it moves at a different pace than what happens during the day. You know, geez, he was in a bad mood today. Or he was in a good mood today. But that mood sort of went along parallel to the events and only had some relationship to the events. So one of the things we study in Buddhism is the structure of your state of mind. The structure of your consciousness. And how that consciousness is generated and maintained.

[42:07]

Because you build consciousness. Consciousness is not some sort of given thing that you have just because you were born. And if you know this and you actually build what you do, you're doing anyway. But if you know about it and you build your consciousness well, you can go through many things in your life. So one of your parallel lives is what we can call for the sake of no other name, your state of mind. Now, another is Your story.

[43:15]

Your own mythology. I believe the root of mythology means the telling of a story. And how you tell the story. Now, the first telling of a story sticks with you. So you have a story whether you like it or not. If an event occurred to you and... bismarckstrasse on a certain day and with a certain person, that event will always have the flavor of how it was first told to you, how it first happened to you. And you can change the story.

[44:24]

But the first story, the first telling is always somewhat present. And every smell, every look of things has many associations and stories attached. And your story develops. And your story also makes your life work. If you have not evolved an open-ended story which has a... is compelled by a narrative.

[45:28]

That's hard to translate. Oh, boy. Let me do that first. Okay. That has the compelling movement. Compelling? Compelling means something... Force? Yeah, force, but it's almost like being under a spell. I'm compelled to do it. So in a way, what one's parents want to give to their children, should want to give to their children, is a healthy story. And when you shatter someone's story, through a big event, that's when you have nervous breakdowns and all kinds of crises.

[46:29]

And a shattered story means a story which hasn't been able to absorb what happens in the world. So in a way, your state of mind has a kind of timeless quality or spatial quality. The more you study your state of mind, You see how it's arising from sensory information. And But your story, your narrative is moving through that.

[47:37]

Now this is another danger of Zen practice or meditation practice when it's misused in the West. Some people often use Zen to shut down their story. Their story is too painful for them. It's not giving them what they wanted. So it's better just to live in the present. In the eternal now. It's a real feeling, actually. And if your story isn't working, it helps a lot to have a very absorbent, strong structure of mind and consciousness. If you're a spouse leaves you or you're suddenly very sick or something and it sort of like puts an end to your story.

[48:54]

If your state of mind maintains its brightness and just the look of things still nourish you you have time to let your story kind of come, start dealing with this way in which it got stopped. In your story, it took for your story to... to deal with what's shattered. Actually, stories are always being called forward by things you don't yet see. Just like if you measure someone's, a little bit like anyway, if you measure someone's body responses with electrical wires and all that, their arm will have all the preparation ready to make a motion before the person is conscious at all they're intending to make the motion.

[50:20]

In some ways, in a sense, your story is asking you to notice things which often don't because we're attached to the way the story was. Now a third parallel life is we could call all of the words we just looked at a mystery, wholeness, unity, perhaps intactness, And it's not just that it would be nice to feel more whole.

[51:25]

But if you don't, it's okay. Actually, if you don't find out this deeper sense of wholeness in your life. Actually, the parts in your life start fighting with each other. So if you don't come to know wholeness, you start to be diminished by your life. In other words, wholeness is not just a positive thing. If you don't have some obeisance to wholeness, a wholeness begins to work as a negative force within your life. Now I want to say something here.

[52:27]

I am using ideas. And ideas are very interesting. Ideas are a way of seeing things. But they also become the thing you see. And the danger of that is you turn it into something literal. So Freud and Jung created for our contemporary world the idea of the unconscious. And once you have the idea you begin to see this idea, you begin to see the unconscious. But the idea of the unconscious is really a way of seeing. It's a way of awakening us to the deep sea movements in our life.

[53:45]

But there's a danger in making it too literal and saying, oh, there's a thing called the unconscious. There are certain dynamics to unconscious behavior which you could say there's a kind of quality to... There's a certain dynamic to unconscious, which you could say unconsciousness is in some ways a thing. But it's much more important to recognize that the unconscious is a way of seeing. So I've given you this idea of three parallel lives. So I don't want you to turn into a thing and say, hey, I've got these three lives and they're three things. Yeah, you don't have to go so fast. So you can But I'm giving you this as a way of seeing.

[55:17]

Which is useful as long as it helps you see. I don't want you to make it too literal. Somebody, some people will say something like this. I'll say something like this, three ways of... And then later somebody will come to me months later and say, you know, this third life now, in this kind of situation, how does it behave? And I'll feel stupid. I don't know how to answer. I don't know what they're talking about. It takes me a while to figure it out. The point is, it helps you see. And if you don't like my formulations, choose your own. So just use what's useful to help you see. so of course this anyway I've given you these three for now and I would like to say a little something about what I meant by building consciousness now of course these three I've mentioned they're all interconnected so

[56:48]

When you can absorb, I'll use the word absorb again, when you can absorb what happens in the world, or in a simple way, I'm looking at these windows, I know they're windows, I know that air and birds and sounds going in and out them. This is partly just memory, of course. But it's also immediately available like forms in water, as if you could see the forms in water. So the way in which the world happens, all those noises upstairs, for instance, if they start making you anxious, we could say it brings up certain memories or something.

[58:14]

But I would say it's because the structure of your consciousness is not well-developed. If the structure of your consciousness is well-developed, well-developed, I think I have to say something, right? then these sounds are just sort of present in it. They're absorbed by your consciousness. They have many associations. And every word that Neil says and I say are absorbed also in this consciousness. But your consciousness also has interior structure. In other words, your consciousness is also built or developed by the degree to which you can bring energy into your consciousness.

[59:33]

Depression or when we feel depressed is a situation when we can't bring energy into our consciousness. When our consciousness kind of closes down. And as anybody who's had any depression, you start to have anything that looks gray, tastes the same. The best food tastes like mush. The best food tastes like mush. So we can all, anyway, I'm saying you can think of that as not, you know, you need to eat at a better restaurant, but your conscious needs to be developed from the inside.

[60:41]

I mean, if you do a sashin, the weirdest food starts tasting delicious. The evening gruel, which is just all the leftovers thrown together. I mean, I can really enjoy it. And it's not just that you're hungry like you've staggered in from four days in the Arctic. It's because your consciousness is different. So you can bring a kind of energy... and brightness too, to your consciousness. And a kind of clarity. And the more your consciousness can absorb clarity and absorb energy, you're actually building your consciousness from the inside.

[61:57]

Now, in talking about this, I'm trying not to be too technical in Buddhist terms. I'm trying to talk about this in ways that are the ingredients we all live within. Okay, and now your consciousness also builds or develops structure in its ability to absorb the alaya-vijnana. You have a party. No, what do you do? The structure of your consciousness allows you to absorb from your memory bank or from your laya vijnana. Now I use the technical term alaya vijnana just to make you aware that the usual translation is sort of what storehouse consciousness is a pretty limited translation.

[63:09]

But your storehouse consciousness has its own structure. In other words, it can have a structure where you can take a very disturbing event and it goes in it and it just becomes part of the structure. Or one or two little events can go in and start being like a disease or a wild electron disturbing everything. Of course, this is just a process of absorption. It is of course only a process of absorption and absorption. But the process of absorption can be pretty smooth or it can be quite difficult.

[64:25]

But when the process of absorption is difficult almost every day, then something is not developed. So I hope you've got this image that consciousness has a kind of, it's a medium. It's in a way we could say, as I mentioned during Sashin, that the leaf of a tree is structured by the air. It's not just structured by the tree. It has to also be shaped by the medium of the air which has, the air has built in structure in it that you see in the leaf. So any leaf didn't also have the structure of the air would not allow a tree to stay alive.

[65:40]

It also has the structure of the sunlight, as we do too. And so we can carry that by analogy to say that everything you see is in space and is structured by space. So the medium of space, so you can think of space as a medium with structure that allows all this to be. If the Big Bang theorists are right, all of this including everyone in this room, was about dead penguins. And that has unfolded into what we call space.

[66:41]

And that unfoldment allows all the structures we see. So what I'm going back to now is your consciousness, which you just think of as... is actually has a structure that is shaping everything you see. And that structure can be developed. And it can be developed from the inside, it can be developed from the outside. And all education is simply doing is trying to develop your, not your, information bank partly, but mainly education is developing the structure of your consciousness.

[67:42]

Within a particular culture. Okay, now, the last thing I'd like to say before we end, as an introduction to tomorrow, because I want to talk tomorrow about things like, particularly about the sense of mystery in your life, unity and mystery. But I also want to talk about where these two How were these, in a sense, using an idea, where these two interior and exterior development of consciousness meet, what that surface is? So the last thing I want to say is, you have the word talisman in German? Talisman, yes. I think in German or early German it's related to the word wheel.

[68:44]

And I think it means, in Greek it comes from teleos, T-E-L-E-O-S, meaning the cycle of completion. And it also means, very interestingly, if it's possible, from a word, I think it's called polis, which means the axis of a sphere. So again, I'm trying to take words and get behind them and under them with you. Now some of you may have talismans. Or rabbit's foots. In Germany, do you have rabbit feet? In America, people have little rabbit's feet sometimes.

[70:05]

And they carry them all the time and they check to see if they're rabbit foot there. What do you use in Germany as a talisman? For good luck. Did you carry for luck? Good luck. A plant with four leaves. You could say a wedding. A clover. A clover leaf with four. But doesn't it get broken if you carry it? Yeah, you carry it in. Yeah, you keep it. Okay, so a four-leaf clover. There's a song, I'm looking over a four-leaf clover that I... Okay, so... When you have a wedding ring, basically that's a talisman. Or if you carry a beach stone that someone gave you, that's a talisman. Or if you write in a diary, it's a kind of talisman.

[71:13]

So if you've ever carried something for some reason, for good luck, it actually creates a kind of mindfulness. Because, you know, it might pull out of your pocket. And to tell out of your pocket is worse than losing a thousand Deutschmarks. You can replace a thousand Deutschmarks, but you'll never find that beach stone again. Or let's say a hundred Deutschmarks. Maybe a thousand is a little... So you have to keep track of this damn thing all the time, you know? Some of us have... dogs and cats as talismans. Particularly in Germany. I've never seen so many dogs in restaurants in my life.

[72:18]

People keep this little alive rabbit's foot with them all the time. So what are you doing when you have a talisman? I don't think it's just a superstition. And I don't think it's... It's not just kind of like... Yes, superstition about good luck. I think you're making luck for yourself. And how are you making luck for yourself? Because you're creating an awareness that runs parallel to your usual awareness. that's connected to this object that you have to keep remembering where it is. So it actually is a kind of disguised, not so disguised, mindfulness practice. The rabbit's foot or the four-leaf clover makes you mindful. Or the wedding ring.

[73:32]

Or the some little thing that someone gave you that you keep. So when you recognize that the talisman, which again means actually in its root to complete something, a cycle of completion, when you realize it's a kind of cycle of completion, and when you realize it's a mindfulness practice, you can turn the world into your rabbit's foot. You can turn the whole world into your four-leaf clover.

[74:36]

Because if you start being mindful of the world, you start creating your own luck. So this is another way I'm speaking about noticing parallel life to you or parallel reality. When you have to keep checking on your rabbit's foot, where is it in your pocket, You could get awfully neurotic about it. But in general, just sort of being sort of aware that it's there, is you begin to create another sense, like reading a novel, of a parallel reality, something that's accompanying you. through a practice of mindfulness to be mindful of this thing so you can also be mindful of the whole thing

[75:44]

Or mindful of your breath. And as I said, beginning to make your own luck by this mindfulness of your breath. and the phenomenal world. And perhaps more aware, as Wittgenstein would say, of the mystery of each one of us and of each phenomenon. Okay, let's sit for a few minutes and then we'll end. Thank you very much. This sounds kind of kooky, but thank you very much for letting me say all these things. Good morning. Excuse me. Good morning. Why don't you take a little... That was a pretty long sitting for some of you.

[77:20]

So why don't you take a little stretch and then we'll start. Is there anyone here today who wasn't here last night? Oh, Uli, hi. Yes. Well, maybe as a way of introducing to... Two people, I guess, who weren't here last night. If any of you remember what we talked about, I'd like to maybe have some discussion with you about it.

[78:31]

And I have my little piece of paper I wrote something to. And, you know, as is obvious, I've been doing meditation for a long time. But I'm still surprised at the difference 20 minutes of meditation make in the way I associate with something. But I'm still surprised by the difference it makes, the 20-minute meditation. The way I associate things. The way I make associations. For example, before meditation I wrote down just sort of synonyms for the words. So... For mystery, I wrote unknown.

[79:38]

You know, I just didn't think about it. I just wrote what the first association was. And after meditation, I wrote mystery. I wrote many parts moving. And for unity, I wrote together, you know, And afterwards I wrote brightness. Because every time I put the word unity before me, I could feel the background of my mind brighten. So I have great brightness. So for wholeness I wrote complete, good, and some word I can't read. And afterwards I wrote wholeness and I wrote a purple sphere. So I kept thinking, no, that's too kooky.

[80:51]

And I'd look again, there was a purple sphere. So, yeah. So I wanted to ask you if you had any from your differences from what, or similarities. We can start, the translator always has to come last. Sorry. So, somebody? Don't be embarrassed. Salt white. She's the most advanced version. She went from blank to blanket. It's the wrong piece of paper. She had written something in it. It's the wrong piece of paper. It just disappeared? You wrote in linen water.

[81:57]

Do we have a candle? We could... Someone? Yeah. Good. Can you hear him in the back? Beyond the echo. For unity, the second possibility of the spirit. for holiness, to lose and to find again. What did he say? The last round is in Toulouse in Freienbeck. Before unity, the second possibility. Before it was beyond worlds, the answer to the word, and what was the second one? Mystery. At every encounter a new face.

[83:00]

Okay, someone else? Not yet, Matt. I have to tell you that now. It's all written before meditation. That was all written before? Before. And what was written after? The same. It's all right, I forgive you. There doesn't have to be a change, it's just... Yes, okay, the translator can go now. From Mystery, I wrote... I wrote it in English, somehow. So, inexhaustible and diffuse. And then I wrote after the meditation that you can't get caught. You can't actually talk about it.

[84:07]

And with Unity I wrote before clear as water. And I had difficulties to describe it afterwards. Anyone else want to say something? You don't all have to, but it's nice that you say something. That's an invitation for a journey where the name is unknown until it's been the same after and before. It's a fantasy of light without shade. A fantasy of light without shade.

[85:12]

Yeah. I like that. Yeah. Next. I will use consciousness and unconsciousness more together than what is that which is and that which is not. Okay. The main thing that I noticed when I do something like this is, particularly if I write it down, or note it, really note it, is, as I said, I'm struck by the different at least in myself, the level at which I make associations.

[86:12]

It's like before I meditate, my words tend to lead to other words. And afterwards words tend to lead to, could be almost anything, but kind of more visual and atmospheric feeling level associations. Or experiential associations. So from last night, is there something you'd like to bring up that you were interested in, or we could talk about more, or do you have some questions? Yes.

[87:29]

The mind and especially the third parallel life to be developed. So that's what you're interested in exploring further? So you had a feeling for what I was talking about? A small feeling, yeah. Okay. Yeah? Do you want to say that yourself in English? Building consciousness.

[89:03]

the structure of it and how you can reach out. Yeah. Yeah. And before we can focus it. Mm-hmm. Presented. You said the third one is the mystery, unity, and wholeness. Mm-hmm. And it was my third one. I never would come to the point of calling it consciousness. And so I got a bit Is everyone aware of the distinction I commonly make between awareness and consciousness?

[89:59]

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