This is not meant to represent the inner me and the inner translator. Though I realize that there is some parallel relationship. This is usually on my desk in Freiburg in my office. I like it so much that Nico was visiting on his way north to Frankfurt. And I asked him if he'd put it in his car and bring it. Yeah, I mean, this is not the kind of thing you can carry as overweight on an airplane easily.

[01:27]

Or even on a train, it's pretty heavy. So Nico brought it. But, you know, I said, is one of these a monk and one a layman? But each is disguised as the other. But they do look like they're relatively, in this miserable world, relatively happy. So it must be good that we can make such images. And I've never seen a double hotel before.

[02:27]

I mean, really, I've seen many hotels. In fact, there was one at Tassajara. It was there before we moved. It was just there, this woman's hands in the air. That was there just on the property when we bought Tassajara. Never seen a doppelganger, Hotei. Hotei is sometimes, he's kind of a Santa Claus figure in Japan. And not necessarily Buddhist. But sometimes he's identified with the future Maitreya Buddha. This is what the Buddha of the future looks like. This is rather different than Shakyamuni.

[03:36]

I mean, like Roland said, we're in for a good time. Okay. Now, does anyone have... Did what we talked about earlier bring up any questions or thoughts in any of your minds? Yes. I found it very inspiring with the difference between the ordinary spirit and the Buddha spirit, because I am also experiencing it now, when I come out of the ordinary life and sit here and feel that there are other properties in the spirit. What I would be interested in is whether the Buddha spirit includes the ordinary spirit It was important that there is a relationship and that the Buddha spirit does not replace the ordinary spirit.

[04:53]

I would be interested to know if you include all the properties of the ordinary spirit in the Buddha spirit. I found that to be very inspiring to have this distinction between usual mind and Buddha mind, because that is exactly what I'm experiencing right now, coming from my ordinary life and now sitting here. But what I would be interested in is whether the Buddha mind includes the entirety of ordinary mind or... Also whether if in Buddha mind you still have all the capacities, the complete capacities of ordinary mind, because it seemed to be about also a relationship between the two. That's a very good question. It covers about 400 years of Buddhist history and logic and thoughtfulness.

[05:54]

And so we'll try to answer it, you know, this weekend. Or at least respond to it. But basically, simply, I'm making a distinction between the two. And I'm not willing to say either one is inclusive of the other. Their power is their difference. I don't want to eliminate their difference. Now, what we can say is the lived existence of a realized person includes both. But that's not to... To say that is to take away, it's okay, must be true, but it takes away the usefulness of the distinction.

[07:20]

Now if, it sounds like strange, a strange for example, but if for example, at every five minutes the universe doubled in size. And we each doubled with it as we're part of the universe. It would be imperceptible. It may be happening right now. We can't notice it. Because there's nothing to compare it to. So if we too much move toward some kind of inclusivity, we lose the ability to make use of the distinctions.

[08:26]

If the room doubled in size every five minutes and we didn't, we would really notice it. So gross meet hoot. Yesterday, David and I were speaking about a maze for mice in which the width of the maze was the size of a freeway, an autobahn. The mouse would just think it was in the world. It wouldn't know it was in a maze. And that's pretty much like us.

[09:37]

We don't realize we're in a maze. Because the walls are pretty far away and we don't see them. Okay. Excuse me for going on and not answering your question, but why not? Someone else that something came up. Or it came up for me also in relationship to this text that we passed out along with the seminar. To see that rest is rest and activity is activity and that in activity there is rest and in rest there is activity.

[10:47]

Yes, that's right. I also found it very helpful to look at the left half and the right half individually. And not to judge it, to say that this is better than the other, which is usually what we tend to do. It seems that you've spoken about ordinary or usual mind and Buddha mind. And it seems that the historical Buddha was particularly interested in suffering or in dukkha.

[11:50]

Less than speculating metaphysically and thinking about why something exists. And I would assume that ordinary mind is more formed by dukkha than the Buddha mind is. And I'd be very happy if we could, throughout the seminar, try a definition of what is meant by dukkha. Okay. Thank you. What came up for me when reading this title was the title of a book by Durkheim, which is . Which is something like practice in everyday life and everyday life as practice.

[13:22]

the everyday consciousness and the Buddha spirit, then I can understand that it makes sense, but for me it is always in the, well, it remains in the, this distinction itself is not in the Buddha spirit, but in the spiritual mind, my spiritual mind. And that title of the book sounded very much in tune with my thinking. And if I now hear that I am to separate the two, separate ordinary mind and Buddha mind, then it seems to me that that may be a useful distinction. But I feel like the distinction is more made in ordinary thinking or in ordinary mind.

[14:46]

And my reason can tell me that this may be a useful distinction, but it's not so much in Buddha mind. I want to say something about it. I remember this story of the sixth patriarch. There was a master teacher and he wrote a stanza and then the three teachers came in, let them read it and let his stanza live. This is the story with the mirror. And the one, the left, is the distinction for me. And the other was the expression of the Buddha. That reminds me on the story of the Sixth Patriarch in which there was a verse and that was, you know, and then the Sixth Patriarch wrote another verse to the verse that was written already.

[15:54]

Yeah, the mirror, wiped the mirror. Yeah, and it was about the mirror, yeah. And that to me seemed like one expressing the distinction and the other, what did you say about that? This is And the other expressing more the immediate Buddha mind. Okay. So let's keep in mind, as you've just brought up, does night include day? Does day include night? What are the dyads, the dyad two-sided thing? We're going to have to look at a lot of two-fold aspects of this. Yeah, and do we have twofold and onefold and nofold, you know, etc. ? Und haben... Two-fold what?

[17:08]

Do we have two-fold aspects? Aspects, okay. Und haben wir zweifache Aspekte oder einen einfachen, einfaltigen Aspekt? Oder was haben wir da eigentlich? And one-fold, is that no-fold? Or is, even though it's one in reverse with no E? Oder haben wir... So I think we have to start thinking in our own thinking how we think about two-fold aspects of the world. Okay, all right, so I'll stay with this. What else? I noticed that when you showed us how to put on the robe, But two minutes before that I had decided against doing it this way.

[18:28]

I helped the Raksu at my forehead. The shortcut. That's the shortcut. Simply because the gesture was too much for me here in the space. And I notice in this, simply within this experience, that there is some kind of bridge that needs to be bridged between ordinary mind and the bigger mind. Okay, thanks. Good. Yes? I would like to ask the question of how one can then practice this distinction.

[19:41]

And also that there is buddha mind and ordinary mind and that it is important to make this decision, although one actually knows that both are connected. And for me it is the case that I perceive that there are different conditions in the normal life as well as in the practice. But for me the practice is a kind of remembering that this is connected. So you mentioned that there's this distinction and the question how to practice if we have this distinction between ordinary mind and Buddha mind. And for me it's important to first of all

[20:44]

And for me it's important to notice on the one hand that both exist. And to remember that it's connected, related. And for me, I have this image that it's something like there's a stage and I have a little spotlight that can shine on the one or it can shine on the other. And practice to me means to always broaden the scope of the spotlight. Does that make sense? You know, I understand. Yeah. It's a good image. Yeah. Yes? Yes, for me it was very exciting to follow this path between ordinary world and buddha world.

[21:54]

When I drove away from home, I was in a completely different constitution. And that changed then, to conquer this path, until I sat here. And then it became clear to me how much different I felt and how much For me it was very interesting and exciting to notice the path that I went through this morning from leaving home and I was in a very different state. when I was there and then to observe myself arriving here and then being in the space all the way until sitting here where I feel very different now and to see all these various steps that I went through until I sat here in something like Buddha mind.

[22:55]

But the really interesting thing about this is to notice that this just happens to see what's beneath that so that this can simply happen in that way because my feeling is not that I'm doing anything to make this happen. I'm just astonished, astonished to see where I find myself then. But you are doing something by choosing to come to the seminar. And I'm doing something. well it is really important to notice this distinction and we could say one of the most important aspects of practicing zazen or even going to sashins occasionally and really notice this difference at a physical incontrovertible unavoidable level

[24:19]

And then be aware it's within our capacity and that it's a choice. And the more subtle choice, which is a little harder to get to, particularly for smart people, and we're all smart, I mean, I think so. Und die etwas subtilere Wahlmöglichkeit, die besonders für clevere Leute ziemlich schwer ist, da hinzukommen, und wir sind ja alle, glaube ich, kluge Leute, ist, dass es nicht nur darum geht, diesen Unterschied zu bemerken und ihn dann auch zu wählen, You can't think your way or find reasons to incubate it.

[25:48]

You can only incubate it for some reason or other. And find out that an evolution occurs that you couldn't have thought your way to. But it's wonderful that this difference exists. It's a kind of gift of the lived life and not of genetics. Someone else. Okay. Okay. Now what I would like you to imagine as part of the exercise of this seminar is how do you understand city life in yourself?

[27:11]

Now I'm saying city life for some, I guess, for reasons. By the way, both you and you used ordinary mind instead of usual mind in English. May I say something? Yes. Because I used ordinary... Oh, you did? You bad girl. Well, I translated it. It's because the German word is closer to ordinary than usual. Well, so I can only respond in... in my own thinking about the difference between usual and ordinary. And sometimes I use myself, of course, ordinary mind. And while I don't think that the way we use words is necessarily tied to their etymology, it's not necessarily tied

[28:51]

to their etymology. Yeah. But the wider use of, what can I say, the implications of how we use words, the tendrils, tendrils, like filaments. Like tentacles or something? Yeah, something like that. No, tentacles grab. The filaments that reach out from words are very closely related to their etymology. Die Filamente, die aus den Worten herausreichen, sozusagen, also das, was mit den Worten in Verbindung steht, das ist wiederum ganz eng auf die Worte bezogen. So I like these distinctions not because the English distinctions are important.

[30:14]

Und ich treffe jetzt diese Unterscheidung nicht, weil die englischen Unterscheidungen richtig sind. But because the distinctions are important, whether they're English or not. sondern weil diese Unterscheidungen wichtig sind, unabhängig davon, ob die jetzt englische sind oder nicht. Which, as usual, is clearly connected with use. Und zwar ist das Wort gebräuchlich ganz klar mit dem Wort Gebrauch zusammenhängt. And order, ordinary, is clearly connected with order. Und im Englischen jetzt ordinary. Ordinaire. Ordinaire? Ja, man kann es sagen. Es hat nur so einen komischen... Es hat einen Beigeschmack irgendwie. Ja, vielleicht ordinär. Da steckt das Wort Ordnung mit drin. Okay. And order is connected with weaving. Und das Wort Ordnung, wiederum im Englischen zumindest, hat Verbindung zu dem Wort weben oder verweben.

[31:21]

And ordinary means the usual way our life is woven. I struggle with you. I share your struggle. Yeah. But order also has a role to play in Buddha mind. It's order, but not necessarily ordinary order. It's like a distinction between original and originary. We can hardly make this distinction in English. Not really possible.

[32:23]

Anyway, we'll come back to it. I'd like you to take an inventory of what you mean when you speak about ordinary mind or usual mind. W.H. Auden, the British American poet. W.H. Auden, A-U-D-E-N. W.H. Auden, a British poet. the British-American poet, who died in Vienna.

[33:37]

And anyway, he said, some 30 inches from my nose, the border of my person goes. And Private is all the untilled air between. Untilled. Which isn't plowed. Tilled is to plow. To till the soil is to plow. And private is all the... Untilled. All the untilled air between is private. So about some 30 inches from my nose, the borders of my person goes.

[34:41]

And all the untilled air between is private. So now we have in the city or the country or wherever we are, this untilled air with the borders of our person, you know, When I went upstairs at the tea break, somebody had a cup of coffee or a cup of something or other with some kind of half-eaten chocolate croissant or something like that on the saucer. And I'm not particularly fond of whatever chocolate or some kind of Danish or something like that.

[35:59]

And I thought, maybe I should just take... And then I thought, I'm going over a border here, it doesn't belong to me. And I could take it, and somebody comes up and says, you may be the teacher, but you took my role. I could say, it's a teaching. Oh, thanks a lot. But we do have these borders, some 30 inches from my nose, the border of my person goes. You don't interfere with it. And there's some story from a West African tribal story of a father saying to his son, if the guiding spirit of our people

[37:19]

if the guiding spirit of our people is going to visit you one day, you must know the way of acting and behaving you must inherit the way of acting and behaving. So from now on, you must spend more and more time in my company. Okay. Now that's bringing order into your life. Through a teacher or a father or something.

[38:42]

And through a face-to-face kind of apprenticeship. And through a face-to-face Okay. So if the guiding spirit of our people, if the Buddha mind is going to guide you one day, is going to visit you one day, That's already an interesting idea. You can't make a visit happen. You create the situations for a guest, but then the guest comes or doesn't come. But the guiding spirit or the guest Yeah, or the Buddha mind or something.

[39:55]

Is only going to visit, is only going to appear, be realized. If you have a way of acting and behaving, Wenn du eine Art und Weise des Verhaltens und des Handelns hast, die zulässt, dass dieser Besuch stattfindet, und die einzige Art und Weise, um dieses Verhalten zu erlernen, ist, mit einem Lehrer zusammen Zeit zu verbringen. Now is that really true? Certainly the concept of lineage in Buddhism is based on it. That puts a lot of pressure on us as lay people.

[40:57]

So Buddha mind is not really accessible. Yeah, we left work or home or something. We got here and it feels like Buddha mind, but it can't really be Buddha mind because we didn't inherit the right way to behave. Okay. So we have to sort these things out. Now it's very clear.

[42:02]

Well, I started out saying what I'd like you to imagine. Yeah, when you feel presence of ordinary mind or whatever you mean by that, or usual mind. And when you feel, I get stuck at the word city. But we're using city and mountain. Yeah, ecstasy in the city. Oh, no. Ecstasy, of course, means ecstasis, out of place or out of stasis. Yeah. And in our minds, most of us think that somehow the agricultural countryside is more fundamental than the city.

[43:08]

Fundamental. More basic. And prior to. And that's probably not true. Certainly, I would guess, not that I was there, but nomadic... or settled hunting and fishing life is probably prior to cities. But I agree with Jane Jacobs, I don't know if you know her work, but she's a wonderful, brilliant, now dead political activist who wrote probably the best book on city planning some years ago.

[44:22]

Jane. Jane. Jane Jacobs. Now what was the book about again? On city planning. I anyway agree with her that... It's the motor of agricultural life, our cities. Because agricultural life requires markets. Without markets, you don't have any place to sell your goods. And markets are cities. So an urban means either city or city-like life. So what is city life?

[45:24]

Does that mean something like Buddha minds? Does that mean something like if Buddha mind does not have a ordinary mind? He has nothing to sell. Yeah, well, that sounds good to me. Except Sukershi told me not to sell Buddhism. So on the prologue, pre-day, I like to cause problems. So it seems to me I'm succeeding. Because I want us to kind of not take things for granted. Okay. So... Yeah, and we were the other day in Johanneshof.

[46:52]

Katrin went into Freiburg for the day. And I said, why are you going to Freiburg? She said, do you have a cappuccino? I said, you know, really, you can have a cappuccino here. But somehow there's some difference being in the city instead of having a cappuccino. Really, what is the difference? It's not the cappuccino obviously, it might be better made, but it's not the cappuccino. What is the solace of complexity we find in the city? Solus means simultaneously comfort and console.

[47:56]

It's root in its etymology is related to happy, something that's good. So solace is to be comforted, to feel good, but also to be consoled in your sadness or your complexity. Can you also explain console, please? To console is to grieve with somebody. So to comfort, to be happy, and yet to be able to be grieved with. It's a very complex idea. So my feeling is we find some solace, let's just play with the word, in the complexity of the city.

[49:14]

Okay, then what is our vacation? We like city life, but we need a vacation. So Neil goes to the Palatine, the false. Is that the Palatine? I think so, yeah. And some of us go to these little garden houses that you're not supposed to sleep in that are around the cities. Or we put a tent up in our backyard to sleep in our backyard. So we have the city, we have vacation, countryside. Italian beaches. North Sea beaches. What is that in relation to our city life?

[50:31]

Yeah, it's different patterns than our usual patterns. And then we have the monastery. So we have the city and the countryside or vacation time in the monastery. And some of you take your vacations, precious vacation times, in the monastery, you crazy people. Okay, so what does the monastery supply? How is that different from taking a vacation? Or what is it saying, related? Do we find Buddha mind on the Italian beach or more likely in the confines of the maze of life at Johanneshof?

[51:32]

Or can we find it 30 inches from our nose in the untilled air? Now, I really think to look at anything with some subtlety, we have to take an inventory of our present feelings, views, positions. So what is the choice from your workaday life, your usual life, and coming to this seminar? And the choice, did you say? What is the choice? What is the choice to decide?

[52:47]

Neo often does, to go to Johannesburg for the weekend. That's a long trip from Berlin. At least you have the common sense to take a train or a plane. But we have another member of the Berlin medical community who drives at 250 kilometers to come to Janusau for the weekend. And then starts seeing patients with a scalpel. Even while he's driving, 30 inches from his nose, the borders of his person go.

[53:51]

Now, in what I'm saying is I'm assuming that all these different modalities are slightly different persons. In all these different modalities are slightly different persons. As the French philosopher Badiou says, it's not a matter of being, it's a matter of multiple being. So don't search for your being, who you are, but rather all the what you are. Maybe acknowledge that we're multiple beings.

[55:10]

Maybe it is knowledge. Let us acknowledge that maybe we're multiple beings. And could one of those or more than one of those beings be Buddha mind? Anyway, I think we have to start. I have to start. I have no basis for starting with such subtle questions. Unless I look at what I already think. And especially look at what I already feel. When I notice the difference between, say, work life and wanting to go on vacation or actually going on vacation?

[56:30]

Or can I take a vacation at each moment in Buddha mind? All right. So in the background of all this, of what I'm saying is my thinking about You know, as I get older, I guess, I presume, I seem to be getting older. I notice some of you are too. Some soldiers. We're getting older together. There's so many people in the Sangha I've known for 10 years or 20 years, and we're graying together as a graying population. One of the advantages of Buddha mind is you can shave the gray. But gray is very pretty too. Okay.

[57:31]

I'll just pronounce it. Yeah, but you know, when you shave your head, it starts growing out blonde. Okay. Anyway, getting older I noticed that, of course, that I'll have to retire one day. Yeah, and I have to have successors and all that stuff.

[58:32]

And will, how will the successors fare, fare, F-A-R-E, make, survive, make do? It's another word like train fare, but it's the same spelling, but it means, how will they fare? Like farewell or something? Probably in farewell, that's the fare. Yeah, could be, maybe. Farewell. I'm not ready to say farewell. Anyway, okay. Fare thee well. Okay. And will the place of practice, Yohannesov, survive? I'm, yeah, I think the teaching will survive.

[59:42]

I'd give it a, our particular lineage, I'd give it about a 70 or 80 percent chance. Okay, but the, Johanneshof, I'd give about a 40% chance. Okay. But it's very clear and it's very interesting to me that Johanneshof was created by a lay Sangha for a lay Sangha. No one else created it. And it's financially created as well as in demographic sense created by the lay sangha. Okay. So it belongs to the lay sangha. And the lay sangha definitely, in my experience, has matured dramatically through Johanneshof.

[61:07]

Even those of you who don't go there. Because we also mature through others. And many persons in the Sangha do go to Johanneshof. But in any case, we had one kind of Sangha before Johanneshof and a very different Sangha since Johanneshof. Okay. But the residents of the Sangha of the Johanneshof would like to have Johanneshof different. They don't want all you lay people coming there.

[62:10]

At least some of them don't. They want to just be there and have their own practice and have a few poor people with no money come and so forth. Die wollen einfach lieber ihre eigene Praxis haben und wollen, dass ein paar arme Menschen ohne Geld daherkommen. They don't like these big seminars. Die mögen diese großen Seminare nicht. That means I have to start doing seminars in Hannover every month. Das bedeutet, dass ich jetzt jeden Monat in Hannover Seminare geben muss. Well, this is interesting. So the Sangha creates... The lay sangha creates a semi-monastic practice place. But the people who run the semi-monastic practice place find they can't handle all the groups that come all the time. In other words, you.

[63:12]

And they'd rather just have a few people who could come and live there all the time. But then those very people who live there and want that also want their lay life outside sometimes, part of the year. Their city life. Somehow that doesn't seem to mean there's going to be a long life for the center. Yeah. Unless we really think this through and try to resolve it. Buddha mind, ordinary mind. Sangha mind. The guiding spirit of our people won't visit you.

[64:16]

Unless you know the kind of activity and behavior that allows the guiding spirit to visit you. That's something the Sangha discovers among itself through a semi-monastic practice place. This seems to be the case. And yet, how do you maintain, how does a lay sangha maintain a semi-monastic practice place? Well, it maintains it by people who want to live in a monastery.

[65:37]

But those people are not necessarily people who support lay practice. I'm glad I'm retiring soon. I can't figure this out. But it's extremely interesting, so maybe I won't retire. Extremely interesting. Dream on. What, on retiring or not retiring? Not retiring. Oh, really? I'm always retiring. I'm a retiring kind of guy. So maybe you could say something about your experience of Johanneshof and Crestone and so forth.

[66:37]

You don't have to translate. Okay. Yes, in my experience, as Roshi has also described the places, it is quite accurate that I experience the Johannishof as a semi-church practice site and Crestone as a church practice site. And that is a decisive difference. I have the feeling that at the Johannishof we have something like an experimental lay practice. where the question is, how do we bring a monastery practice, a practice that is based on monastery traditions, that was developed in monastery traditions, that is made for monastery traditions, and that works in monastery traditions, how do we bring that into everyday life that has completely different forms?

[67:42]

And the Johannishof is a kind of interface. We, as residents, have spent a lot of time in Crestone, most of us, and carry within us a sense of practice of what a monastery practice means. And we make room for it, even if it's an atmosphere or something, where a part of it, a taste of it, is present in the Johannishof. And that's where you come in as a layman. And from there you go back into your cities and sometimes you have seating groups like here in Hanover or in Vienna there is a seating group that meets very regularly, in Berlin of course. And so there is somehow, I always have this picture of almost a bit like a sun that has a light source and then Also in the form of the practical experience that we try to transport from one place to the next.

[68:51]

A light source in Crestone, where the light shines differently and the practice can be lived differently and also realized and experienced as, for example, in Johanneshof. where the composition of the group changes again and again. This is not so much the case in the practice period in Creston, for example. There you have a very solid framework, where the structure is once very set, i.e. a very dense schedule, but at the same time the framework is maintained in which there is no coming and going, at least not in these 90 days. And there are completely different things just possible. So that's interesting too, that's what Roshi once said to me when I complained about it in the practice period, that then in Oldenburg everything will be different again anyway than here in Crestone. That I just can't, the practice that I experience in Crestone, I can't transport it to Oldenburg like that.

[69:56]

He said, yes, that's like, you can imagine, you are the boss in a company. Und du kannst immer nur innerhalb der Möglichkeiten dieser Firma arbeiten. Also wenn du eine Firma hast, die, sagen wir mal, Flügel für Flugzeuge bauen kann, dann kannst du innerhalb des Möglichkeitsspielraums dieser Firma arbeiten. Aber du kannst dann nicht auf einmal sagen, ich baue jetzt mit dem... Mit den Maschinen, die ich da habe, mit den Angestellten, die ich da habe, baue ich jetzt auf einmal Häuser oder so. Das geht einfach nicht. Du befindest dich immer in unterschiedlichen Kontexten. Und da sind andere Möglichkeiten da. Da brauchst du gar nicht erwarten, dass die Praxis eine Sache ist, die du so mit rübernehmen kannst, sondern immer eine Aktivität im Kontext. And I also experience that, that in Oldenburg, in a different context, I simply had completely different possibilities. And at the same time, the relationship is important. The relationship between my life in Oldenburg, now my life in Johanneshof, and the life that I experience in Creston.

[71:02]

And for me it's a big question. How can we do this? How can we do this? How can we ensure that this works? How can we keep Buddhism in the West alive? And I think that the Johanneshof is an enormously important place. An incredibly important experiment in which monastery practice meets lay practice and where both work somehow. Thank you. So what is this mountain path and this city path? And how can the mountain path inform the city path so it's a real path? And how can the city path, through which we develop most of our identity, inform the mountain path? This is the challenge of Western Buddhism.

[72:21]

And you are the historical experiments. You and I, we're in fact trying to do it. Yeah, and Nicole's a layperson. And Neil is a layperson. Yeah. And Nicole is thinking or planning to be ordained. And Neil is not thinking or planning to be ordained as far as I know. He's never hinted anything in that direction. Oh, really? That's because he's made such a bad example. But my point is you're actually both laypersons. And it's the Time we've spent together, 10 years, 20 years, which allows me to speak with you.

[73:49]

Because we're also creating, sometimes I say Buddhism, Zen is a fourth mind. waking mind, dreaming mind, and non-dreaming deep sleep. And we add a fourth mind realized through meditation. And we need a fourth language. There's the kind of language of dreams. There's the silence of non-dreaming deep sleep. And there's the language of consciousness. And now there has to be the language of this fourth mind. The words come from consciousness, dictionaries and things like that.

[74:51]

But the mind that informs the words is different. I think if I'd asked Neil back at Maria Locke, that first Sashin, to translate for me, you would have translated very differently than you do now. So this incubation of this lay sangha Allows me to speak to you like this in any language. Not about English and German. Oh, do we have enough problems to break for lunch? So it's, I'm bionic now, did you know that?

[76:27]

I have two plastic lenses in my eyes, two implanted teeth. Ich habe zwei Plastiklinsen in meinen Augen und zwei Zahnimplantate. A plastic ear? No. But I can't see my watch. You're all clear at a distance, 30 inches. They're the border of my chronology. What time is it? Oh, I can't read your watch either. It's too complicated. It's quarter to one. It's supposed to be quarter to twelve. Oh my gosh. So what time should we come back after lunch? 3? 3.30? How long to find a place to eat around here and get... It takes a couple hours, right? And... So we'll meet again at 3 o'clock.

[77:32]

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