Now again, these models may be useful too. Most of the medieval Europe saw the body as a distillery. You took in food and you turned it into urine, feces, saliva, blood, sperm, milk and so forth. And they really did think of the body as this distillery that turned things into various kinds of liquids. And it was even then connected with the idea of paradise, where the waters ran sweetly through the land.

[01:06]

Now we don't think of our body that way anymore, I don't think. I'm just bringing these up to try to give us a perspective or see the possibilities of how to view, that we do view ourselves. So in this sense of a domain of being, a dwelling in cohesion, if you feel sick, let's say, go back to that point, You feel it as a precise physical act that may not be there the next moment. You don't say to yourself, oh, now I have this disease. You notice something is present.

[02:40]

In fact, many things are present. And they all disappear moment after moment. And sometimes they reappear. The practice of emptiness is this irreversibility of time. That everything disappears and reappears moment after moment. So maybe this disease will appear the next moment and maybe it won't. maybe a deeper sense of ease will replace the dis-ease.

[03:42]

I mean, literally. It doesn't mean you don't go to see Neil or Nico if it keeps reappearing. It means that the image of your body is not the site of disease, but of momentary appearances that disappear. And in this kind of model or image of the body, disease is much less likely to establish continuity. the psychological and emotional factors that help to establish continuity are less linked in this moment by moment appearances.

[04:55]

So I'm quite sure that Linji had this sense of being. That there was a moment by moment appearances and disappearances. And he knew he was about to disappear for most people for good. And shortly after this conversation it's said that he sat erect and went away. And in this spirit of things appear and disappear, he spoke to his disciples. And then now hear this question again, this statement of Linji's again.

[06:05]

Do not make disappear, do not destroy my eye of the treasury of truth. So bringe nicht zum Verschwinden, zerstöre nicht mein Auge von dem Schatzkammer der Wahrheit. After I pass on, after I disappear, don't you make disappear my treasury of the eye of truth. But each knew it was always disappearing. But each knew that it was always disappearing. And the knowledge that it's always disappearing is the treasury of the truth.

[07:05]

So this is actually a quite complicated thing he's saying to his disciple. A while before Suzuki Roshi died, I said to him, I came into his room. And I said to him, where will I meet you? And his hands were under the covers. and he brought his hands out from under the covers, and made a circle like that, and then bowed, put his hands together and bowed.

[08:08]

And his putting his hands together was exactly the same as my touching my finger to the middle of my palm. Or the birds in this morning's walk touching our skin, which is ten feet thick. Dogen talks about knowing that the skin is ten feet thick. So it's quite possible for us to know the non-graspable, non-conceptual domain of being. Sometimes we reside in the graspable and ruleable realms of being.

[09:11]

But sometimes we should dwell, our home base should be in this non-graspable, non-conceptual domain of being. Which is discovered in standing. And discovered in sitting. And that's one reason we sit, because it's the easiest entry for us into this domain of being. And it's discovered in walking as we walked in this domain this morning.

[10:16]

And you can practice paying attention to your walking and your breath, but really those are to try to shift you into this domain of walking. The healing domain of walking where we seldom walk. But where all walking can proceed from. and the healing domain of lying down. When dreaming also becomes the treasury of wakefulness. So these are the four domains of being as taught in Buddhism, walking, standing, sitting, and lying down.

[11:30]

And they can also be your provisions, your treasury. So maybe we should take a break. We're getting much too serious here. So maybe 15 or 20 minutes. I think a lot of basic but not too obvious Buddhism. So I'd like to have some chatting with you or discussion with you, anything you'd like to bring up and talk about. I think, you know, it's interesting.

[12:46]

Just let me make a dumb comment. You have this T-shirt on, practice random acts of kindness. And senseless beauty. And I believe a woman in California thought that up. And I don't know if she maybe made her own bumper sticker or something. And so many people asked for it that it began appearing all over the United States as a bumper sticker. And here it is in our seminar. See how easy it is to change culture? Just think of something that touches people in some way.

[13:48]

Practice random acts of kindness. And practice senseless beauty. Perhaps we could... end the seminar now and contemplate that state. Yeah, vielleicht könnten wir auch jetzt in diesem Seminar diesen Zustand kontemplieren. Anyway, someone... Yeah. First I'd like to thank you that you have come. Oh, you're welcome. Thank you for coming too, otherwise. There are two questions in my mind. It takes two to tango. What's on your mind? Question. Don't seem to be very connected, so I just ask.

[14:52]

First is, how many people do you think could live like Yunji? And the second is, what is the right thing? I have two questions in my head. They seem very connected to me, so I just want to explain them. The first is, how many people do you think have lived like this? And the second, what is the right thinking? So many people complain that on the tapes you never hear the question, only the answer. Should we turn it to the next setting? They complain they only hear the answer? Should we change this? I just forget to switch it back.

[15:59]

Well, the answer to the first question is everyone. In fact... Oh, actually have lived that way. Well... Are you compiling statistics? Yeah. The point is you can. Yeah. But what is that Austrian quote you gave me? Eberhard? What is his name? Thomas Bernhardt. Bernhardt, yeah. Can you want to tell us what that is? I read a quote from Thomas Bernhardt. He said, Existence is what happens to us when we try to distract ourselves from the fact that we exist. Existence is what happens when we're trying to escape from existence.

[17:02]

To distract ourselves. That's also true. But in some sense I think we're all at base live in this way I'm saying Linji lived. It's only can we realize a sufficient domain of being for this to be fully present. What is right thinking? Well, there's various technical definitions, for example, of having the presence of mind that allows you to stop those thoughts which shouldn't be thought into the future.

[18:17]

But I would say that, more simply, that right thinking is thinking in which you accept the consequences of thinking and in which thinking nourishes you. Okay. I'm always talking about adept practice, and I could define adept for you. An adept is a home leaver. Okay, now I have to define home leaver for you. A home leaver is one who does not take his or her bearings from their moorings. Moorings, you know what moorings... Making it worse and worse all the time.

[19:43]

Moorings is where you tie your boat up. Yeah. And bearings is... I couldn't believe it. Yeah, jemand, der sein Zuhause verlässt, ist jemand, der also seine Orientierungshilfen nicht mehr daher bezieht, also wo das Boot immer festgemacht wird, sein lifeboat. Lifeboat, no. Where you tie down your lifeboat. Yeah, okay. So if you're always taking your bearings where you are, from where you came from, from your moorings, you're not doing a depth practice. It doesn't sound like sin. You don't take your bearings from where you are. From where you've been. So you've actually cast off and you don't know where you're going to end up. And in that sense your life always has a certain indefinable mystery.

[20:54]

Something else? Is there any sense of concentration or warmth in this area of being? Of course, that's a good point. We can say that warmth is one of the signs of cohesion.

[21:59]

As warmth is one of the qualities of being alive. If your body is warm or cold, it makes a difference. And this could also be connected with right thought or the kind of thinking which nourishes you. It's very interesting. The Dharma seal is defined as that in which wrong views cannot function. The Dharma seal being emptiness, which is an interesting thing to say actually. Because it means that wrong views can't function in emptiness, but right views support emptiness.

[23:25]

So compassion, warmth support the domain of being. We have to practice kindfulness as well as mindfulness. It's very difficult to really have mindfulness or any sense of this domain of being if you don't feel kindly toward what you see. And in English, at least, to be kind means to see something as your kind, as your family. Kin, it means family. And unkind means to not see it as your family, to see it as separate from you.

[24:33]

Yes? Is there a Buddhist view of disease? Of course. But I can't really answer that in any precise way. It's fairly clear to me, or rather clear to me, the development of the concept of disease and of the medical profession and how we define ourselves in relationship to the medical profession and so forth. That's fairly clear to me in our culture. But in Buddhism, I don't really know. I don't know if anybody really knows.

[25:58]

I've studied the development of the idea of illness, disease, and so forth from India to China to Japan. I don't know. Maybe I know actually, but I haven't done the work to sort out to see if I know. But as you imply, in general, in yogic culture, disease is seen as an imbalance. So there's some very simple differences you see living in Japan and probably most Asian countries. In contrast to what we do.

[27:08]

Our doctors identify the disease and treat the illness or the disease. Asian or Japanese doctors, even Western trained Japanese doctors, treat your health, not the illness. They identify the ways in which you're healthy and strengthen those. Feeling if they strengthen you, then you will get rid of the disease. It's quite different. And we also in our culture see disease as an object that exists in the world.

[28:17]

There's scientific definitions of real as something which exists independent of whether we think about it or how it's participated with. Of course, it's quite clear to us that nothing is real in that way. So illness is not seen as something, as I'm implying, in our culture, universal. I mean, if you have polio and you have polio and you have polio, you all three have polio. And the doctor can give you a vaccine which will get rid of your polio. Sorry, if you don't want to address that.

[29:33]

Sorry, my scientific mind can't give a vaccine to get rid of something. Well, I mean, which will prevent you from getting polio. It's not your scientific mind, it's your exactness of your mind. Wonderful. But in yogic culture, illness is seen as a function, your health is seen as, and illness is seen as a function of intelligence. that people with character and intelligence tend to be healthy and people who don't have intelligence and character tend to be less healthy. That's a general view in Asia. And part of your education is being taught how to doctor yourself. So part of education is how to care for yourself.

[30:46]

And I lived with a Japanese woman who's now 94 or 95. For about 20 years. And she, I mean, took care of herself constantly in ways that we don't. She ate a certain way. And part of her diet consisted of a very large number of herbal teas and tinctures and all kinds of stuff. Which she would prepare every day for herself.

[31:47]

Sometimes it'd be early in the morning, sometimes later in the morning, sometimes it'd be stronger, sometimes it'd be weaker, sometimes it'd have three things added to it and sometimes not add, etc. And there was no system you could figure out, but she knew exactly what she needed all the time. And that's why at 94 or whatever she is, she's very alert, completely present. The danger of that is you get into a new age thing. If you're sick, you're wrong. So the problem is with any system, there's a shadow side to it. But many Zen masters have died of cancer, so don't worry.

[32:55]

If you have cancer, you're in good company. And Linji died at, what, 51 or 55 or something. But he clearly lived longer than I. I'm 58 and he's clearly lived longer than I did in his 51 years. I think I'll have to be about 150 to live as long as he did in his 50 years. And even that's optimistic. Yeah. I have a question, often about illness, but in a different sense.

[33:58]

I heard in Hamburg from authorized Zen teachers that Zen is dying out in Japan. In 100 years, there won't be any more Zen monasteries. Secondly, that the Japanese roshis don't actually do anything about it. And if that's the case, I wonder if it's not a topic in European Zen. then there is the danger that we will take over the death germs when we practice the Japanese sense. And I would like to know what you think about that. I would like to ask a question about disease in a different context. And I heard from some authorized Zen teachers in Hamburg that Zen is going to die out in Japan within the next hundred years, and that Japanese Roshis obviously are not concerned about it and don't do anything about it.

[35:02]

And so my question is, how can we prevent that we practice a kind of sin that has inherent these kind of death seeds, that it's going to not continue or not lead anywhere? And what is your opinion about it? Everything dies. Zen Buddhism will die. Who cares? He cares. Well, I mean, I care. I'm doing it. I don't know anything else. And I'm giving it to you best I can. I don't know anything else. And I'm not worried about anything else. It's much beyond the reach of my arm.

[36:08]

I'm not too concerned, as Illich says. And I could act. I'm glad you're so funny. Sorry. But I don't agree with... I must say that I don't agree with those authorized Zen teachers. Zen has always been disappearing in Japan. And people like you might keep it alive. Something else?

[37:22]

Yeah. When you speak about being in the precise moment, physical moment, or being with future thoughts, you always imply somebody observing this and having a choice, and in that way, too, a continuum that I don't really see. And the same is connected with that question of time, because I have this feeling that if I'm aware of being in the precise physical acts, I'm already not there anymore. The same goes with the thought about the future. And yeah, that's what I wanted to ask you. That's philosophy. You want to say it in German? When he talks about the state in the precise physical moment, in contrast to the thoughts about the future, I think he always implies someone who observes that, who has a choice and who is therefore on a continuum.

[38:34]

And there is also a question of time, I think, because in the moment What you say is true conceptually. And the reflexive self, the self which turns back on itself, which sees itself, is a creation of Western culture, probably primarily. And pretty hard to get out of its frame. But Buddhism is also a teaching to make use of this frame. And although philosophically what you say is true, in practice it's not quite true.

[39:51]

You can have the thought of this precise moment and simultaneously let go of the thought. You can use the thought to bring yourself to the point where you can let it go. And if you don't use the thought to bring yourself to the point where you can let it go, then you're always caught in your thoughts. So this is turning, making medicine poison and poison medicine. And as Dungsan says, I'm always close to this. Or Dogen says, arriving hinders arriving.

[40:59]

But still we can use a phrase like, already arrived. Already arrived. Okay, something else? Thank you. Question about appearance. You talked about the appearance and the disappearance of the world in each moment. In which way is it connected with breath and in which way is it independent? Independent. Someone else had a question over here? Andrea? and around this domain of being, I have kind of thoughts.

[42:19]

One is, how is it connected with the concept of awareness? If it appeared, is it the same? And then something that comes up always again, I feel such a difference to be in this space with people or without. I find it much easier in connection with nature or the ground I walk on to feel it and to have it, to have this kind of feeling of place where I am with people. It's really two things for me. I'd like to hear something about that. It's connected to a breath in that The breath is the main way we can practice this appearing and disappearing.

[43:19]

So one of the main breath practices is to disappear on every exhale. To do that often enough in your daily life and in meditation until it becomes a habit. This should be considered a habit or right view that doesn't interfere with emptiness. So you just let go or feel it disappearing on your exhale. With all the psychological stuff of not caring, not caring at all whether anything reappears. And no psychological fear of losing your bearings.

[44:32]

And on the inhale, everything comes back again, colors, form. And then? So breath is a practice to create the mind that can be present in appearing and disappearing. I think instead of saying the concept of implied, the concept of the domain of being or the concept of awareness, it would be better to say the experience of this domain of being and the experience of awareness. Yes, and now to the concept of the realm of being or the concept of being, we should instead simply say experience of both.

[45:43]

In the last few weeks I've been emphasizing the practice of analysis. The practice of having that stability of mind. That you can separate things into parts. and actually pretty much let them reassemble through an own organizing process. But anyway, there's a usefulness in seeing what you just said in parts. In other words, you can feel this domain of... Well, okay, let me go.

[46:47]

I'll stay with that. You can feel this domain of being in nature. I'll bet you can also feel it with babies. So you can say, oh, I feel it with nature, whatever it is you feel. I can feel it with babies. That's the second category. I can't feel it with adults. You live near Angela, don't you? So you can say, can I borrow your baby for a little practice? It's called babysitting. And so you borrow her baby and you practice this feeling and then you look at Angela and lose it. And then you go back to the baby and then you go back to Angela and you notice what's happening.

[47:54]

Well, this kind of going back and forth, noticing these differences, is practice. And I think if you notice what it really is that allows you to be present with nature or the baby, you can also notice that that's present with adults and present with a group of people. And then you can also settle your definable settle the definition of your mind on those qualities.

[49:01]

And let the other complexities of adults be based on that, come from that base. And what you said about awareness, what is the connection? I would say that in relationship to what I've been speaking about today, you can look at six dimensions or domains of self. In which self functions. Because what I'm looking at here is what are the functions of self. And we can overlap self with all the other designations, ego, etc.

[50:11]

They're a little different, but let's just say self. So to go over them again with a little more preciseness. One function of self is to establish our separateness. That this is my voice and not your voice. The second is to establish connectedness or relatedness. The withness of being with the world, with another, and so forth. And third is the continuity over time. But we experience ourself as having a continuity from moment to moment.

[51:19]

Now, these are the more three obvious realms that culture and civilization deal with. And you can see, if you look at these three, to what extent your culture is influencing you. Again, if Ivan Illich is right, and I think he's right, since about the 12th century in Europe, we see things as contractual. The example he uses is that it's at that time the idea of a marriage contract comes into being. Contractual, not contracting, but contracting, but contracting.

[52:23]

Yeah. It may also be a contracting. I think he feels that through the development of a mercantile culture and the necessity for contracts, this came into the Catholic Church. That you make a contract with each other, which the priest witnesses, so that it's made with the cosmos, the stars, and God. And you make a certain contract over each other's bodies.

[53:23]

And this central idea that we have a contract that we make in relation to each other's bodies permeates our whole culture. And when you stop at a stoplight and wait for it to turn green, whether you're driving or walking, this is a kind of contract you've made with others. And the contract we feel with others also has certain standards that are implied that we should follow. Standards. And as I go to different parts of the world, Japan and different countries in Europe, I see the contract is slightly different and the standards that are expected are different.

[54:38]

And I would guess that much of the so-called domestic violence, which O.J. Simpson is an unfortunate example of right now, Stems from the permission given through this contract over another's body. Because O.J. Simpson doesn't abuse or murder people who are, if he did, who are not his ex-spouse. So, again, there's a shadow side to these things. So I think you can look at these dimensions of self as separateness and relatedness and continuity.

[55:59]

And if you separate them and see them as separate domains, you can begin to see that you function better in one than another. You need therapy in one and not in another. And you can see culture coming in in one more than another. And if you really see this, you can also, I think, begin to find your freedom in connectedness, in separation, and in continuity. Now this would be the practice in the Eightfold Path again of right views. And seeing what your views are. Now that's only three. I said there were six. And the next ones are more spiritual or religious.

[57:22]

So the fourth one is the discontinuity over time. And that first takes the realization that there is discontinuity as well as continuity. And the best way I know to look at that is meditation practice and mindfulness practice. And the fifth is the experience of cohesion. Because the realm of being is also a realm of cohesion, of various degrees of cohesion, of feeling something gluing us together. And now I come to your question, that awareness is one of the experiences of cohesion of the domain of being.

[58:28]

Now in a more specific sense, and I've talked about it in another seminar, you distinguish between substantiation and cohesion in the way you glue things together. And the sixth dimension of being here is potency. This domain of being has the power to establish continuity or discontinuity, to affect others and to affect yourself. Now, Linji is somebody who, I would say, has fully realized these six domains of being. Now, what is he passing on to his disciples? And what are you passing on to yourself moment after moment?

[60:03]

And what are we passing to each other? And what are we receiving from each other? And are we open to that reception? And being open to that reception is compassion. And the courage of humility or humbleness. I thought I might put on this flip chart first what we call the three pillars There are some requests you might write a little bigger.

[61:04]

All of them? Okay. How's that? Now what I've tried to do here is give us some tools with which we can practice. And I think they are pretty simple. But if you... remember them, they become a way to look at what you're doing. Here again the three pillars of lay life, the social model, In contrast to someone who is ordained or lives in a monastery.

[62:42]

What did I say? Freedom and... Freedom and joy. That's one possibility. And realisation. Really, that's good. Well, I think that most of our are most of the things that happen to us fit in these first two, and some of what happens to us fits in this. And I'm really putting it this way so that when you start to practice, you don't overemphasize this.

[64:32]

And say, start putting yourself down because you're interested in security and achievement. This is necessary. And if you take that away, society and family can't function. You can't see? Oh, societal model, psychological model, and model of no model. And I believe that if in our culture we can use both of these, the first two, and add the third.

[65:58]

We can actually create the conditions among ourselves and with our friends and in our society at large. where this third, the model of no model, will be accepted. If it's felt that this threatens these two, basically society won't tolerate it. And in fact, mostly your life won't tolerate it. And I think such a division gives us a way to work at our job, work with a therapist, and practice too.

[67:02]

And I think creates the conditions for the development of practice and the realization of emptiness in a Western context. Because these are going to be different in other societies and particularly the psychological model of healing and growth will be different. And there's no sense in trying to make any one of these cover the other two. Now the other, what I presented before lunch, the domains of self. And here what I'm doing is clearly a Buddhist way of looking at it.

[68:39]

One is the process of analysis itself. And there are certain rules which we've discussed at various times of this process of analysis which are characteristically Buddhist. But in doing this we're not looking at for self as some sort of unit, but self as it functions. So one function of self is separateness. And We discussed that this morning.

[69:41]

Some of you may not have been here, but basically self has to establish our separateness. Again, this is my voice and not your voice and so forth. Now, no self worth its salt. Do you say that in German? Something worth its salt means its works or is valuable. Anyway, no self worth its salt. It's worth its money. Okay, no self worth its salt money. Salted away money, we say. means hidden money, is no self that doesn't also address, achieve connectedness would function.

[70:44]

And third would be continuity. Through time. Through, over, in time. Now, what could we call this the ordinary self, something like that maybe? And then what maybe we could call the subtle, I don't know, I have to think about it, if it works in a wider sense, but the subtle self is discontinuity over time,

[72:00]

And cohesion and third potency. Now, practice is developing, and the practice of emptiness in particular is developing the realization of what may seem rather ephemeral at this point, but our experience or awareness of existence in a discontinuity. Yes, and in practice, the realization of emptiness is only possible if we make these ephemeral experiences and can develop them, for example, from discontinuity. And this kind of framework could work perhaps for any teaching.

[73:29]

It'd be interesting to see if for, say, Sufism, they might look at it the same way. I don't know. But I would say that it certainly has a larger possibility than just Buddhism. But it might be particularly Buddhism to look at discontinuity as well as continuity. Now, cohesion is... Let me give you what I've spoken about, though, at other seminars recently and use the word wave again. And this is also again an example of the practice of analysis.

[74:33]

If you take the letters of the word wave or any word, And you separate the letters and mix them up. And so that they're, whatever they would be in German, A, V, W, E or something. Okay. When they're in an order where they don't spell anything, you just have an experience of other. They're just letters. But as soon as you begin to arrange them, maybe even quite far apart, so that they're in the order W-A-V-E, Very quickly you'll have an experience of substantiation.

[75:49]

They'll come together and you'll feel the word, ah, wave. And that experience that the letters belong together, we call in Buddhism an experience of substantiation. Now, that experience is what gives, glues the world together for us. We... build up our whole world picture with this experience of substantiation. From just the single words to sentences to the description of the world that language supplies us. Our tendency to want to know what to do and then want to know, if we do this, where will it lead, are all experiences of substantiation.

[77:16]

It means we make the world real in that sense. And the main problem with... practice and what much of the precepts and so forth are about is to deal with habit energy. Could you push the window this way? Okay. Well, then we can leave this one open. So, at the root of desire, possessiveness, anger, and so forth, the root of that is this experience of substantiation.

[78:33]

You can't get angry about something unless you feel what's happening is real. And it doesn't mean that if you see this experience of substantiation happening in you that from then on nothing is real to you. That's not what I mean. but you see yourself giving it reality. And that then in that process you may be angry or not angry, but you can more easily withdraw yourself from the giving of reality to it.

[79:41]

Now the word... From a computer's point of view, unless you treat the computer to do so, the combination of the letters wave have no particular significance. We have to tell the computer to recognize that combination. And you've told yourself to recognize that combination. So the act of realness is an act. It's your act. You give reality to think. Now, when it's a habit that you don't see, you're caught in habit energy and in a world which no matter how much philosophy of Buddhism you have, for you the world is real because you substantiate it all the time.

[80:57]

Okay. So if you practice analysis and you see this and you begin to break the habit, the adhesive habit, of giving substantiation to things, you're still left with the necessity of gluing the world together. Now, at this point, you have a choice of what you're going to glue the world together with. And you can glue it together with compassion or your vow to realize how we exist. Or you can let the functioning or an own organizing process of the world to supply the cohesion.

[82:14]

Now this is called in Buddhism stopping. Because for a moment you stop the world by not giving it substantiation. You might bring them all in by being so compassionate. I have a question at this point. What about a consensual reality? Because we still have to create a consensus. Well, that's under connectedness and relatedness. Because it's like, undo this process of substantiation and do it in a way that it's... Yeah.

[83:18]

Well, that's a good question. They have a different process of substantiation. Yeah, yeah. And no matter how much you try to therapy them, this glue can't get behind that glue. Yeah, okay. I'd like you to tell me, but if I give an example of discontinuity, most people won't do it. Yeah, OK. to which I look at a moment later or to which I am now pressing.

[84:27]

It is the same as the table, but on the level of microphysics it is no longer identifiable by us. The things come and go. That means, no, now I said it wrong, the things come and go not so fast, the eyes, but the quantities come and go. He jumps and jumps and you know who went where. Man kann nur sagen, wenn man genügend große Zeiträume und Mengen annimmt, dann wird das schon unter den und den Voraussetzungen wieder was sein.

[85:30]

Das erste Unlieb war ja das der unendlichen Somewhat refreshed. Does anyone have any, before I go on, any questions or suggestions or something? Yes. You once said that not have goals anymore or not having to achieve anything anymore is a big relief. Yes. Yeah.

[86:43]

Well, that was my point. That here to learn that is this area. To learn what? non-achievement or non-doing and so forth. And to realize that actually in our society we do have to some extent achieved. So I didn't mean that you should never have achievement, but rather you shouldn't measure your life only by achievement. My daughter, who you see walking around here, And my daughter, as you can see, is walking around here.

[87:57]

She's 15, about to be 16. She's in the middle of school and everything, and she has to try to learn and do things. But I also want her to know about this, and the question is how to teach her about this. And the question is how to teach her about this. Okay, something like this. Bring it here. Bring it here. And my question is now with the pattern to fall in love or not to fall in love, it seems to me to be similar. At the moment I am happy, for example, exactly what happens now, if I don't let it in and I fall in love.

[89:02]

Then I sit there in the morning and I say to myself, do I want to stay now or let it stay? Then I know how this also leads to suffering. And it seems to me that he is crying. But I also tell myself, you don't have to let the world run away like it wants to. And don't escape it. Well, you talked about once you understand the pattern of how you get angry, that then you develop the ability to have a choice whether to withdraw your anger or to express your anger. And I feel falling in love is very similar. I mean, you can at some point really make a choice whether you do fall in love or not. And, of course, we all know that falling in love causes some kind of suffering and so on, and maybe it's better to avoid it. But on the other hand, isn't it good just to let life take its course and, you know, just where it goes and not just to avoid suffering at all costs?

[90:14]

It's okay to fall in love. I'm not objecting to your falling in love. Again, we're not talking about entities, we're talking about a dynamic system. If you change the system, the dynamics of the system, it all functions differently. And you still have the experience of letting things take their course even more so And then you still have the experience that you can let things go, if not even more. Okay, some other question?

[91:38]

I'll come back. Yes. . I can kind of sort of understand or imagine the five domains or the six domains of self except the one of discontinuity. I don't know how to understand what you mean with discontinuity. Okay. Actually, I've responded to that in some detail, but in two or three separate questions people asked me. Okay, now let me come back to, I'm remembering what you've said and you've said, and let me come back to this when I look at the picture as a whole. So, something else. If cohesion is such a basic function, why is it not part of the ordinary self?

[92:41]

OK. Deutsch? OK. Another? Yes. I'd like to come back to the first page. The third model, the no model, can threaten the other two. And this is the case. It won't work, living it. Do you think it's worthwhile really reflecting upon how we do it? We present ourselves and try to live a normal life, wouldn't it be worthwhile? I want to say that in Deutsch. I didn't understand at least what you said in English, the last part. Wouldn't it be good to reflect on how we... It should be really an active step to reflect how to live.

[94:21]

This model of no model. Yes. The percentage of the world. Yeah, I think so.

[94:28]

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