In this koan, I think it's 54, in the Book of Serenity, has a little passage. It's something like, Walls, walls are blossoming with flowers. Da gibt es einen kurzen Abschnitt und da heißt es, die Wände erblühen mit Blumen. You have a stream lined with willows. Die Uferbänke, die mit Weiden bewachsen sind. And a gentle breeze. Und eine sanfte Brise. And then it asks, where is spring? Und dann fragt es, wo ist der Frühling? And yet it says it responds to conditions. And turns like the moon in the sky.

[01:06]

So this is a little bit, this is a kind of way to, Koan's trying to make the distinction and I'm trying to make between activity and entities. Where is the entity we can call spring? Even the moon. Which moon? The full moon, the half moon, the half we don't see, etc. ? I guess we can call flowering walls and willow-lined streams spring. But it reaches into all seasons. And even, yes, there's the flower-lined walls and the tree-lined stream.

[02:31]

But spring goes beyond even that, of course. So don't we do some damage even to call it spring? Anyway, I don't know if that makes sense, but it's some effort to, Colin's effort to emphasize things are so interdependent and interpenetrated that to try to name them really is some kind of damage to them. Yeah, here we are sitting here together these couple days, two or three days, And we have, each of you has, each of you speaks and thinks.

[03:41]

And each of you is a body. And we're here talking about our speaking and thinking and body. And yet we're here thinking and speaking and speaking too about our body. Yeah, it's something of immediate. It's an immediacy for each of us. It's something very intimate to try to speak about. If we bring our attention to spring, what is spring?

[04:43]

The flowers, the wall, the stream? We speak about the sky of spring. The sky of spring means that which brings spring forth. So if we speak about our body, here now it's interesting that speech comes before the body in this list usually. When I first started practicing, I always put the body first and speech second. But, you know, the tradition is usually to put the body third, fourth. And now I feel that that's the more appropriate way.

[06:01]

Because we're here trying to bring our attention to our body. Denn wir sind hier, um unsere Aufmerksamkeit auf unseren Körper zu richten. And we can bring attention to our speech, you know, fairly easily. Und wir können die Aufmerksamkeit recht einfach auf unsere Rede richten. I don't know if Cecily noticed, but all along here is written in invisible writing, don't have to, don't have to, don't have to. Und ich weiß nicht, ob Cecily bemerkt hat, hier steht überall daneben, du musst nicht, du musst nicht, du musst nicht. Someone said that maybe it's the way mindfulness is translated in German, which means something like do something, isn't it? I don't know.

[07:01]

Maybe we should use just the word mindful or mindfulness instead of the German translation. We use Dharma and karma, you know. So maybe we should accept this fairly good English translation mind-wise. Which has no sense of compunction in it. Compunction means... Has no sense of compunction that you have to do it. It's like compelled. I'm compelled to do it. I can function with it. So, you know, again, we can talk about now about bringing mindfulness to our speech.

[08:31]

And bringing the body also, the attention of the body also into our speech. Now, how do we bring attention to our body? What part? When you were sitting just now. You bring the attention of your thumbs to your thumbs. Are your thumbs your body? What parts of the body do we bring attention to? Well, traditionally, in the four foundations of mindfulness is a later, but very early teaching, but later teaching arising out of this teaching. You bring attention to the...

[09:33]

The activity of the body. And you bring attention to the body breathing. And you bring attention to the feelings too that pervade the body. But how do you bring attention when you're thinking and so forth? Well, as I said just before lunch, you really need to find some kind of stillness of mind. It's some stillness of mind from which we can bring attention to the forms of mind. And it's very difficult to have a still mind

[10:47]

unless you have a still body. A real, you know, again, remind you of a basic thing, all mental formations have a physical component. And all aspects of the body have a mental component. So that if you can find a physical stillness, that physical stillness is easier to generate than a mental stillness. From the physical stillness you can discover a mental stillness. And once you discover it, it's not dependent on meditation. But you really have to kind of enter into this mind through the body, at least I think so.

[12:25]

So in this process of bringing attention to the speech and mental activities and the body, you're beginning to discover actually a new body. The body that arises through meditation. Why do I call it a different body? Because it knows the world differently. And as I say, it's not the, if we call it a mind too, it's not the mind of waking or dreaming or non-dreaming deep sleep.

[13:30]

It's a mind and body which overlaps the three. Es ist ein Geist und Körper, der diese drei umfasst und einschließt. Und er ist nicht das Gleiche wie diese drei. Und die Unterscheidung bewusst und unbewusst, die verlieren hier ihren Zugriff oder ihre Besonderheit. So the Eightfold Path is to discover the stillness of mind and body through your speech and conduct and finally into your livelihood. And your livelihood means how you engage the world.

[14:35]

How you decide to work in the world. And I think we can, the phrase I use to sort of suggest this turn, this turn maybe, is don't sacrifice your state of mind. The idea here is that in your speaking, bringing your body into your speaking, you discover a kind of truthful speaking. I don't know what else to say. And bringing that feeling, extending that into our body. And really, you do get to notice, you bring attention to the parts of the body you can notice.

[15:39]

And that to go fully into that, we have to discuss the practice of four foundations of mindfulness. But you bring your attention into the parts of your body you can notice. And each time you do that, you become somewhat more subtle in doing it. You discover that your body has qualities of its own, a mind of its own. That's not thinking. Yeah, like it feels different on the palm of the hand and the back of the hand. It feels different in this area than, say, on our shoulder. Yeah, we become kind of aware of this field of the mind with its own

[17:00]

Yeah, and you tend to take care of that. I feel weird when I'm talking to you about this a little bit. And I'm reminded when Sukyoshi would say occasionally during a lecture, I feel like I'm lying to you. Because it goes so against our usual way of thinking and acting. And it seems completely out of phase with our life which demands productivity. I think of Chinese farmers who I talked to two or three once

[18:20]

Ich erinnere mich an chinesische Pharma, zwei oder drei, mit denen ich einmal gesprochen habe, die aus irgendwelchen Gründen in den Vereinigten Staaten waren. Und sie sagten, ja, es ist nett hier, aber wir vermissen diese langen Winter in China, wo man überhaupt nichts tut. It's hard to get from house to house and all you could do was talk or read and things like that. So I feel that this goes against the productivity required of our ordinary life. I don't think actually it really does, but it seems to at first. I don't think it really does go against the productivity, but it seems to at first.

[19:29]

Because right livelihood means, or integrating livelihood means, that livelihood which supports this mind and body. Yeah, so you try to choose a way to live that supports this mind and body. Like you try to find a way to speak that supports the feeling of the body and breath being in your speaking. So the body and breath together, the body and speaking and breath together, has its own measure. Like musical measure. And the body, and the bringing attention to the body, you discover a way the body is so it almost always feels fresh.

[21:01]

And there's even a kind of antenna quality, antenna quality to the backbone. What kind of mind of the backbone becomes alive? Okay, then how do you, the challenge, it's an extraordinary challenge, how do you bring that into your life? I don't mean it's not an excitement and accomplishing things, rushing around and so forth. I've certainly done a lot of it myself and I was often criticized for it because I they said you're practicing Zen and you rush around and you hide 14 telephones in my house Eight separate lines.

[22:24]

I was like the Bodhisattva with a thousand hands. And if I was criticized I could always I'd practice long enough I could just switch into this more still mind. So I often willingly sacrificed my state of mind. But my skillet Being able to go back and forth actually was a kind of delusion. It was better when I found a way to accomplish what I had to accomplish without sacrificing my state. So, like livelihood means something like that.

[23:36]

It's in our life maybe hard not to compromise. It's hard not to compromise. But then know you're compromising. Okay. Okay, now we begin to see the momentum of the Eightfold Path. And now we begin to see Bringing attention to our speech allows us to move into our body.

[24:43]

It's not like we're living in a landscape of being. Und wenn ich das sage, es ist nicht so, dass wir in einer Landschaft des Seins leben. Wir sind die Landschaft des Seins. Zuerst leben wir in dieser Landschaft des Seins, aber dann werden wir diese Landschaft des Seins. That then moves in a new way into this effort energy, aware energy. A feeling of, I don't know, the best word I can find in English for it other than the one I made up, aware energy, is readiness. Readiness in that you feel relaxed, but you always feel like anything could happen.

[25:56]

Each moment has a quality of surprise. No, I'm not kidding. It's something like that. Very much like that. Okay. So then mindfulness becomes its own path. Mindfulness itself, your mindfulness of mind itself. And you can begin to enter the field of mind itself. And I don't know how to say it, you know?

[27:03]

Language has its own drama. It's hard to use it. then a kind of concentration develops. I don't know exactly how to describe that, but there's a very strong sense of here-ness or there-ness. Everything feels very real and at the same time very light.

[28:07]

But this kind of concentration arises from this developing progression of the eightfold path. And let me just say as an aside here, precepts are very important. If you have some idea, like in a way you're lying to others, if you're lying to others, and lying can be very subtle, And we're all engaged in certain kinds of lies. Like we want people to think we're more intelligent than we are.

[29:12]

Or we don't want people to notice when we're not so intelligent. That's a kind of lying. You want to give a different impression of yourself. Don't feel completely open. remember this koan I mentioned says open and unobstructed in all directions if you have some feeling of always trying to do things for your own advantage you may have some advantage But you separate yourself from others in the world. And that separation is not an advantage. So the precepts deeply understood is one of the most challenging practices possible.

[30:17]

Because remember in this koan what is the... Why does the Bodhisattva of compassion have so many hands and arms? Yeah, and this isn't... We say this is a question used provisionally as a screen. It's referred to in the koan. As a screen, like you put a screen up behind. Like a screen you dress behind or something. To use a question as a screen. Because they could have said, hey, what's the worldview that arises out of compassion? It's too direct or it makes you think. So somehow you have to take the question out of the thinking mind.

[31:19]

So already the question itself, which is really what is the worldview, Really is a question which is used as a screen. A screen from the thinking mind. So you end up with an image. The kind of image that's in a dream, or the kind of image which functions in awareness but not in consciousness. Why does the bodhisattva of compassion have so many hands and eyes?

[32:20]

And as you know, I've said, it's depicted sometimes with a thousand arms and eleven heads. And an eye in each hand, each sole of the foot. So this question Yuen Yuen asked, Da Wu says, it's like reaching for your pillow at night. Yeah, this isn't ordinary, you know, Western rational thinking. The great achievement of the Greeks actually. This is feeling your way into the world. It's fine to be rational, but it's not enough. And again, it's interesting in the Vienna of the late 19th century, there was a lot of interest in the limits of thinking, where numbers were as mathematics in the world as it was just in the mind.

[33:40]

Was somehow the logic of the world out there, or was it really our mind? Well, I think yogic culture would say, oh, logic and thinking are very useful. But it's a tool. No matter how much science defines spring, it's not spring. Spring is our living of spring. Our loving of spring. Our gratitude within spring. Mm-hmm. So yes, okay, logic or thinking, but in the deepest sense, we also have to feel our way into the world.

[35:06]

And this, so this path is about getting to know our getting to know being itself. As our little Sophia and the others of you who have children have this similar experience. Her job is to study the world right now. like studying me trying to stop her doing something she's trying to know she's born what the heck is this thing I'm born into so we're asking the same kind of question here So she's trying to know as much as possible.

[36:27]

But as we get older, we begin to know also the limits of knowing. And as I spoke in the pre-day, The limits of knowing within each sense. That each sense only knows what its capacity to know is. Which is not all the possibilities of sound or seeing. but only the capacities our own hearing and seeing has. And only the capacity our own eyes and ears have. Yeah, a friend of mine is actually writing the Oxford book on cheese.

[37:44]

On cheese? On cheese, yeah. And it's great fun to have a meal with him where he brings cheeses from his explorations. And I went to a rather good restaurant with him over there somewhere near the Swiss border. And they specialize in a cheese board at the end of the meal. So they brought out this big platter of cheese. And Gerd, his name is Gerd, said, yeah, well, this is good and that's made there and this is actually, it shouldn't be. At this time of year, because it's a seasonal cheese. You know, I know little about wine and less about cheese. And nothing about cigars. I had somebody give me a lecture about cigars once, that they were like wines, you know.

[38:50]

Somebody gave me a lecture about cigars, that they were like wine. But anyway, so I said, well, maybe I'll have this one. And Gerd said, well, actually they have the wrong flag in that one. He started moving the flags around. And the player was... Anyway, this is just a little anecdote to change the, so I don't get too serious. But Gerd said people don't realize we have to develop our palate. And in a way, practicing meditation kind of develops our palate. Not necessarily for cheese.

[40:09]

But it does for sounds and sights. Because, I mean, there are so many greens and each green you feel in your body, not just like the word green. And you can almost abandon yourself into this sensory world which is so extraordinarily rich. And yet still each sense is only, as I said, a small piece of the pie. Our senses cover five or six pieces of the pie. But maybe there's 84,000. So, you know, in many religious traditions, they say, they speak about not knowing and so forth. But Zen makes an effort to try to not have this as a theory or something, but as a direct experience.

[41:27]

By getting to know the senses. You get to know the limit of each sense. So you begin to have a quality of not knowing in the midst of knowing. This is also what it means to reach for your pillow in the dark. So we live in a light and we live in the dark. And in the subtlest way, we're We don't know exactly what we're doing. We don't know exactly what our society is doing.

[42:31]

Yeah, I tried when I was young to abandon our society. Yet there's no contact. But Suzuki Roshi said, no, no, he helped me a lot, I must say. In practical ways. I was always sort of the poet at the picnic. Everybody else is having a good time and I'm off in the woods. Oh, world. The poet at the picnic. But he said, he read clear to me, I should participate in the world. But you participate not with trying to control and know it fully, but like reaching out in the dark of this world we live in.

[43:33]

So this was... Sorry, not to control and... No, understand. Yeah, but to act deeply, trustingly from a center beyond understanding. And accept whatever the consequences are. We may end up in a mess, but then we have to start practicing acceptance. It's not easy, you know. You know, again, we have this expression I've told you a number of times. When you come to a fork in the road, take it.

[44:33]

Thank you very much for such good advice. So now we're somewhere down here near concentration. A concentration that's deeper than, not just based on knowing or controlling. Literally a deep physical, mental steadiness. A deep physical, mental steadiness. Yeah, that doesn't depend on how much you know or something like that.

[45:41]

So now we're in a place to look at the first part of the equal. Views. What views are present in us that affect everything we do? Okay, so that's enough for now. Wow. What time are we going to stop? What time is dinner? Seven? The firemen are gone. You can't have any stove on when the firemen are here. Turn the stove on. Seven or something? It was dinner at seven yesterday, yeah. Okay. So let's sit for a short time, a few minutes, and then we'll have a break.

[46:48]

Okay. And, you know, there are lots of chairs here. People need to... Just to be a good example, I should have a chair put here. What is the pace of this bell? What is the pace, the measure of your hearing? of your mind and body?

[47:57]

Is the bell your mind or is it your hearing? Or is it my hitting it? What is the entity of the bell? Is this practice doable?

[49:26]

To what extent is it doable? Can we bring it into our intention? As most of you will know, I'd like you to break up after the break into small groups.

[50:46]

Maybe we can only have three. We don't have much space and it's cold outside. So if we had three of ten each, we could have one here and one here and one in the dining room or something like that. Anyway, I'll leave it up to our three leaders. And so let's have a half hour break and get joined together for a little while to speak in German and to speak with each other instead of with me. Yeah, how to divide up, I'll let our leaders decide. And I know some of you hate small groups, but it'll be fun. It's not so bad. Oh, you have the questions. Is this practice doable?

[52:02]

To what extent is it doable? To what extent can it be our intention? Okay, thank you. No, we have to stop. We'll get confused. Machen wir es nach der Reihe. So start. You start. Eins. Zwei. Eins.

[53:03]

Zwei. Drei. Eins. Zwei. It's like kindergarten. It's great. Pacifica. Kids do it much better than we do it. Upstairs somewhere. Thank you. I'd like to jump right in and take charge. No. It was a wide range of topics.

[54:21]

It's hard to convince them. Well, don't convince them. Why not expand a few? It went from cartwheeling Two tests. It happens sometimes. One was in the office the day after also. Eight or nine. No, two seconds. That's good. Wonderful. I asked you last year in Johanneshof, how do I ever try to be a better person? How do you find the answer? So, clips, I think, will start.

[55:42]

Oh, that's good, too. . [...] That's good. [...] Is part of the group still up there talking?

[56:47]

It was good. I wish I'd been part of that group. It always interests me how we count off evenly.

[58:00]

And one group ends up to be seven, one nine, and one fourteen. It's the mathematics of the mind. And how good friends always seem to end up in the same group. I wonder if that's connected. Yeah, so I hope you can remember or see what distills from your conversation so we can have some discussion about it tomorrow. And you should think that, I would like you to think that each one of you is the representative of your group. because usually he went he's the representative she's the representative and then Andreas has to report on all the groups because he's usually willing to report oh no okay

[59:14]

You know, Harold Bloom is a kind of literary critic in the United States. And he's, some of you might know his work, but he's written a book called The Western Canon. C-A-N. Boom. An English one has two Ns. He also has written a book about Shakespeare. In which he makes the claim that Shakespeare created much of who we are, what we are.

[60:47]

He claims that before Shakespeare, characters did things, but they didn't develop. Er ist der Ansicht, dass vor Shakespeare die Charaktere Dinge getan haben, aber sie haben sich nicht entwickelt. What we know is, I mean, he thinks that Shakespeare completely anticipated Freud. Und er sieht eben das auch so, dass Shakespeare vollständig Freud vorweggenommen hat. Freud, we know, was a dedicated reader of Shakespeare. Und wir wissen, dass Freud eben sehr viel Shakespeare gelesen hat. Mm-hmm. So I mean, Bloom's point seems to be that we develop when we listen to ourselves. We develop when we listen to ourselves.

[61:49]

And I guess he would probably say that before Shakespeare in theater and so forth, characters represented roles or icons. But they didn't hear themselves and develop. And his idea is that the major books in Western literature, in all Western languages, are ways we begin to hear ourselves. And it's very clear in my own life that certain writers, four or five or so maybe, seem to be as intimate a part of my history as my family life.

[62:53]

I know the characters in those books as well as I, better than I know my friends, most of my friends. Anyway, his point is that Again, something like the process of individuation is a process of listening to ourselves. And listening to the others in our culture who have listened to themselves. And he says something like reading is a form of solitude. And I think for many people, reading is something as close as they get to a meditation reality.

[63:58]

You know, it's fun to read to others, but in general, we read to ourselves. And it's a kind of extraordinary space. And he says there's no point to reading. You don't read these books for information or something, the great books of the Western canon. He says we read for the proper use of our own solitude. And the proper use of our own solitude is to prepare for our death.

[65:00]

So I'm actually speaking here for a moment about the emphasis in our contemporary Western culture on And the part the intimacy and solitude reading has in that individuation. and also the sense of how we value everything that's modern. And also this understanding that we value everything that is modern. And also this emphasis on everything that is modern.

[66:02]

This also happened in Vienna in the late 19th century. A break with the past. As if the past were something more primitive. So what I'm asking is, does this process of individuation, is it valued in the Eightfold Path? Is the image of connectedness, of realizing our connectedness, which is the image of many hands and arms, of hands and eyes, of abluki tishvara, Is that also in some way a process of individuation? Now I would say at least my own precis of the situation My own sense of the situation.

[67:16]

Individuation is a noble, wonderful goal. But I don't think many people accomplish it. And the emphasis on individualism but not individuation Und das Schwergewicht auf Individualismus und nicht auf Individuation. The process of half-formed individuals. The process of half-formed? The process in which people really don't individuate but go only about halfway. Und das ist ein Prozess, wo die Leute eben keine wirkliche Individuierung erzielen, sondern den Prozess nur halb erleben. Maybe they emphasize individualism, but they're not individuated. We end up with a society with a large number of people, rather incomplete. And, excuse my view, but preyed on, preyed on, P-R-E-Y-E-D, by commerce.

[68:16]

unable to really make their own decisions, but just identifying with the majority. We have a lot of people who are I mean, I see these teenage kids, even friends of mine's children, I mean, they're really lost. They don't have any sense of how to find themselves. A more compact and traditional culture might have been better for most people. I don't know. Anyway, I think the process of individuation is one of the great gifts of our contemporary and modern society.

[69:39]

And I think that we have to think, if you're going to practice Buddhism, you have to think about your own commitment to individuation and how does it really relate to to family and to the larger family of all of us and to their family that stretches back in time and forward in time I actually think individuation and the process of realization are very similar.

[70:45]

No. You believe it's similar? Similar, yes. Okay. We almost always agree. You know, I said the worldview of Buddhism is the mind constructs the mind. Existence constructs existence itself. It's much, I mean, I think the image of the Big Bang. If you believe that, you'll believe anything. That everything was a plonk length of one to the minus 23rd or something like that.

[71:53]

And then suddenly it became all of this. Yeah, measurements and mathematics say it seems to be true, but anyway, it's mind-boggling. It's a lot easier to believe in God. It's a lot easier to believe in God. God at least took seven days. Anyway, but the idea that space didn't exist before the Big Bang is quite, I think, a good idea. Yeah, because the Big Bang didn't occur in space, it created space as it occurred. And that idea, which I think, you know, to get a sense of that feeling, It's really close to the world view of yogic world view.

[73:26]

That space isn't just something out there. That each object is creating space. And each of you, each of us is creating space. It's not exactly only a scientific space. This may be some space that we reach out to like our pillow in the night. In that sense, existence constructs existence. And existence constructs the mind through constructing existence. And the mind constructs existence through constructing the mind. I don't know how to say it in a simpler way than that. But that's actually what I think I'm observing and watching Sophia construct her mind and construct her existence.

[74:43]

Yeah, and maybe she has some good genes, so she will be moderately intelligent. But really I don't think the genes have as much to do with it as the process of now constructing her existence and her mind. What I mean to say is I don't think we're born with any kind of inherent nature. We're making our nature. So that's the understanding behind the Eightfold Path. What kind of nature do you want to make? What kind of nature, what kind of consciousness do you want to evolve? What kind of mind awareness do you want to evolve? This is a teaching in which you can participate in how your mind consciousness evolves.

[76:03]

So this is the big question, not just what kind of person do you want to be, what kind of consciousness, mind and body do you want to be? And this ancient teaching now modern for us allows us not to control the answer. but to participate in the evolution of ourselves. And the evolution of ourselves is, I think, on a different conceptual basis than individuation. But the process is overlapping and very similar. Okay. Sorry to say such things.

[77:18]

But let's sit for a moment and then we have dinner. Oops, I'm five minutes late. I'm sorry. The birds and the frog too speak to us of spring.

[78:37]

Yeah, of summer. And of our memory. And of our mind. Is our mind really separate from these birds and this Yeah. That's enough. This space of the mind, which is not scientific space, Thank you very much.

[80:03]

No, I don't think so. Everything will be teaching tonight. Good morning. Guten Morgen. I'd like to start just mentioning something I read last night in a book by Karl Schorsky, an intellectual historian. Karl Schorsky. And he said that both Arnold Schoenberg and Robert Musil were driven to find or to explore the difference

[81:27]

or to differentiate a worldview from a true view of the world. And I think that would be a sufficient way to express what we're trying to do here is to differentiate between a world view, or a cultural view of the world, and a true view of the world. But before we go further in that direction, I'd like to hear something about your discussion yesterday. Why was that funny over there? That means you have to speak first. For me in the group in the beginning it was important questions, what is practice?

[83:08]

And what is doable and how can we bring something into our everyday life that practice becomes doable. Okay, so there was a third question, but I do not remember what the third question was. Oh, the group could not remember the third question you posed. But it was something with intention, with... Yeah, can we make this... To what extent can we make this practice of the Eightfold Path our intention? And I was... I was dissatisfied a little bit.

[84:49]

Somewhat dissatisfied, yes. Because I didn't find enough time to sit regularly. Here? In my everyday life. And I got the feeling from the discussion that the group was consensual about that sitting is an important part of practice. But at the same time I think of myself or experience myself as a practicing person, although I do not sit regularly at this time of my life. And so I came to this question, is it maybe sufficient just to have the intention?

[86:00]

Is intention alone sufficient? And yesterday I remembered a book from a Japanese, Emoto, And he observed and made photos from crystallizing water. And he realized and found out that water from different places, different wells, would crystallize differently. And then he added an experiment. So he crystallized the water and it had a sound form in the form of hexagonal.

[87:02]

And then he made the water listen to Mozart and Bach. And then he let crystallize this water again. In the same way as homeopathics, he added some information also to this water, like beauty, like hatred, and then he again crystallized the water and compared it. And he found out that the water where the information of love was added, it had this sound form, again this hexagonal form, whereas the water where there was

[88:24]

other information like hatred added, it had the form of more a broken form like polluted water. And I asked myself the question, and I would like to feel more into this question. We also consist of about 70% of water. And what does this intention do with me, with my human body? So I realized that a plethora of questions is opening up for me. This sounds like a bit more than a report from your group.

[89:41]

Well, I don't know about Mr. Imoto's science. But it does show that if you have an intention, it does take form in you. Whether you can depend on your intention to sufficiently crystallize your water so that you realize enlightenment, this I don't know. I mean, if you think something, it has some influence on you. If you speak, then what you think, it has a stronger influence on you. Then if you act on what you speak, it has a stronger influence on you. if your intention is really strong and keeps finding expression in everything you see that's the best way to practice but if the intention is just sort of there it doesn't have much effect

[91:08]

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