And she asks me to... Yeah, you can say it only in English because they all know what happened. Yeah, but Jack... Oh, yeah, Jack would like to know, yeah. So maybe I say it first in English and then give a short version. But please help me if I don't cover it completely, because it's really difficult to talk about it, what happened in our group, because it was a very dense, complete, touching process. And it started out when Hildrud rose the question, how do I really do that to complete a moment or to perfect a moment? So it was, I mean it felt to me like we established a field in our group and that every person who said something really said something which really emerged not really from that person but from the field.

[01:12]

And we manifested in a way how to complete something. by each person's process weaving into this field. And it was a very deep experience for all of us. And areas were touched, like trust. How do we experience trust? how we recognized how we all have the ability to experience moments of completion and perfection sometimes looking back in our lives and one person said yes these are exactly the moments when we were completely in the presence these moments then have a clarity and a brightness that also don't change over time and have an experience of feeling of timelessness

[02:20]

And one person brought up, what do you lean on, really? And Siegfried then just completed it and perfected it by saying at the end, well, if you lean toward one thing, you lean toward everything, and that's the presence. Oh, that was nice. Is that more or less? Did she do okay? It wasn't in the book. Sounds nice. Did you notice that, Jack? We really did manifest something about what was going on this morning. Unintentionally, actually. And everyone contributed something to it. It was a very beautiful process.

[03:24]

Anybody else? Something like confusing again between Dharma, therapy, what you call Dharma therapy and... we find out what it is and the normal therapy and to be something like a Dharma teacher and in this we were looking for what qualities belong to and when we saw the qualities or we find out some qualities to be more in the perception and the trust and things like this, if it's a real changing of the method or if it's only another attitude?

[04:33]

So if it's a changing of attitude, perhaps influence of a good therapy, or if it changed really that a Dharma therapist would use other methods. So at this point we rested and we were... Upset. Oh, you were upset and the other group was complete. For us it was like this, that we, again about the three different things, that they suddenly stood in the room, these three different terms, therapy as a normal method, so to speak, as you traditionally know it, and more the Dhamma therapy as something new, which we first try to define. and then the lady teacher and that we then asked ourselves whether, so to speak, methodical differences would arise if you now work more in the direction of the lady or whether it only changes the attitude.

[05:52]

So that was actually where we ended up at the end. So I was happy that finally something controversial was there. So I think that if we're going to be genuinely creative here and come into something new together and not just kind of improve the old, we're going to have to keep sorting this stuff, you know, And sometimes this way, sometimes it doesn't make sense, etc. And it's more important, I think, if we come into a feeling of it than an understanding of it.

[06:53]

And I was struck yesterday or the day before when Ulrike spoke in English for quite a long time. And then I said to myself, or maybe half aloud, are you going to remember all that so you can translate it? Because if someone else said it, she'd have to kind of remember it all and translate. But when she has spoken it herself, she doesn't have to remember to translate it. She has to go back to her feeling and let that feeling come into German. So I suspect when she translates well, she actually picks up the feeling of the other person as the root of their words as well as listening to their words.

[08:03]

And, of course, I do that. If somebody's speaking, I try to walk into the feeling, and then I listen to her translate, and I join it to the feeling I had when the person spoke. So partly what I'm saying here is that I have fairly clear feelings about what I'd like to talk about with you. To follow up on where we're at right now. But I only have sketchy words for it. So let's say I have six or eight sort of feeling places. And I would like to kind of like speak about each of them and try to give some words to it, but I don't know if I can.

[09:38]

Because this is, while it can be quite clear in my feeling, it's quite slippery in words. But I'll try. As you know, I always try. And we're supposed to stop at 6.30, is that right? Okay. Yeah, okay, we'll see, okay. But we continue tomorrow. Now, one of the things that happens when you... Just picking up on this immediate discussion. When you're more in this physical space. You do remember what comes up is... primarily a flow of memories when you're in the present.

[10:54]

Like you said, or someone said, there's these brighter or clearer moments you still can remember and you felt good in, and they were when you were completely in the present. So this embodied space carries embodied memories. And it doesn't carry mental memories so much. So your space becomes, again, a more embodied space in this way. Now, When the continuity — let's keep coming back to this thing — when the continuity stream is breath, body and phenomena,

[12:16]

I think we understand that and we have a hold on it. Okay. So the stream of continuity is in breath, body and phenomena. Let's just call it the embodied stream. Okay. When your continuity is an embodied stream, it doesn't carry your personal historical baggage. when your sense of identity and continuity is in a thought stream, it's constantly carrying all your personal baggage that's in thoughts. You can imagine sort of bags of anger, trauma, anxiety, personal bitterness flowing along in the thought stream.

[13:31]

Impatience. And somebody says something to you. And for no reason, they puncture this bag of anger shit. Because you didn't know it, but it was just floating along in this person's thought stream. And you made them a little bit angry. But you didn't make them angry hundreds of times in the past. Yeah, okay. Now, the more you're in the embodied stream, your experience is that you are time.

[15:03]

Because you're in a kind of timelessness and you're making your own time. That's what being embodied is. Mm-hmm. So if somebody disturbs you, you're not impatient. You don't feel they're taking my time, I'm too busy, or something like that. Because at that moment you are time, and what's happening is time. So what comes out is patience. It looks like patience. But actually this is as good as anything else that might be happening. What are the six paramitas? The qualities of bodhisattva. One is patience. So the more you're in embodied an embodied stream, the more that what comes out are these qualities of the bodhisattva.

[16:22]

The more you're in a thought stream, what comes out is your personal history. created over a long period of time. And you may feel quite impatient when somebody disturbs you. Because you're not living in that present, you're living in some kind of future-directed present that you're trying to maintain. Okay. When we do zazen, this is a posture big enough for two. Okay, when you're doing zazen, It's, as I always say, it's a dialogue between your posture and an ideal posture.

[17:36]

And you're accepting your posture just as it is. But you can feel the kind of demand or request of an ideal posture in it. And if you sit zazen regularly, sometimes something takes over your posture. And it feels very clear. Something comes up through you and you sit in a way that goes beyond your ordinary posture. Isn't that true? Do you know what I mean? That's then the ideal posture or Buddha's body taking over.

[18:37]

So when you create a dharma position, you create the possibility for dharma to appear. We take this posture and all the Buddha statues are in this posture because this posture allows a Dharma body to appear. When you're just here, at ease, intimate with yourself, intimate with others. And this is what we mean by a Buddha body. Okay, so that's why I say this posture is big enough for two. Sometimes it's you inhabiting it, sometimes it's something that transcends our usual sense of you.

[19:44]

Now, when we begin to act and live an embodied stream, An embodied continuity. We sometimes experience the quality of sameness. Each thing has its own presence. Each thing you can feel its interdependence. Now, each moment is, let's say, when you're not in the thought stream, or you're in the embodied continuity,

[21:20]

What you experience is interdependence. And that interdependence is also you. But you are a live, sensing being. This is not passive. This is an activity. And this particular moment you enfold in yourself. And you hold it a moment. And you unfold it. This is what Dogen calls the exertion of each moment. The effort or the energy. Okay, so each moment is not just something like that. It's an infolding, a holding, and an unfolding.

[22:31]

And it's an infolding into the manas, or into your experience, into your field of mind and body. And to, again, to become one with just what is given to you. So to become one with what is given is the practice of dharma. You could call this a dharma position or a dharma moment. So this is bringing us into, through the embodiment of continuity, We open ourselves to the Dharma stream of momentariness. And these are not just little moments that go by.

[23:37]

They're moments of infolding, holding, and unfolding. And a feeling of becoming one with the moment. What this one is, you can feel it in yourself. And the more you find yourself equally like that, that is actually called suchness. This activity of each moment without initial discrimination is called sameness or suchness. And there's a feeling of nourishment in it. Or beneficence or goodness.

[24:39]

And that's exactly the description of the body of Samantabhadra. The body of Samantabhadra is one who experiences sameness, beneficence and goodness on each moment. So by the simple act of shifting the sense of continuity out of the thought stream into an embodied stream you open yourself to the dharma position of a Buddha body. The same when you do zazen. Okay. Now how can I come into this from other angles?

[25:43]

Let's just imagine each of us is in an embodied... an embodied stream. Our sense of continuity is in our breath. Our sense of continuity is in our body. Our sense of continuity is in phenomena, in things as they appear. You're all breathing. I can feel my sense of continuity extend to your breathing. I can feel my sense of continuity, my body. I can feel Rika's body and Siegfried and yours and yours as present here in my body stream.

[26:48]

And with Christina and Gunda, there's also this phenomenal stream we share. This is already a Buddha-type position to move the world and yourself into a common stream. If I'm in a thought stream, I can't do that. I can think Buddha's thought stream is this and Siegfried's is that, and yes, but there's lots of comparisons and differences and so forth going on which don't let that thought stream widen. The thought stream doesn't stop. Sometimes it just settles into the sand of phenomena. The sand of the breath. But sometimes it draws up and runs like a stream on the sand. It's very shiny and bright.

[28:11]

But you're not identified with it. You're identified with this embodied continuity. Now I may be going too far, but I'm trying to give you a feeling for this. And when you really touch this occasionally, I think you'll know I'm not going too far. So far so good? Am I making sense? Okay. I think to me it's just totally remarkable that such small things make such a big difference and you enter into another energetic kind of world.

[29:15]

Open to possibilities you could only imagine before. Okay, so now maybe you can understand better why Suzuki Roshi spoke about the perfection of the personality is the latter stage of practice. Okay, because when your practice is developed and your experience of continuity is firmly embodied, Your personality, the interactive personality arises from the field of the present.

[30:17]

It doesn't arise from your personal history. So you begin to have the Buddha qualities or Bodhisattva qualities being what characterize your personality. Because the bags of impatience or likes and dislikes and so forth aren't flowing in the embodied stream. So your personal history now is what you construct, is the... Now, I tend to think of, and in fact I to myself, call this non-conscious storehouse, or unconscious, I call it the threshold consciousness or reservoir consciousness.

[31:34]

Because I don't experience it as something that different from my ordinary consciousness. And I don't experience it with some kind of hard manhole or woman or something, some cover over it. It's more like a threshold or reservoir that's there, ready to pop into consciousness. And I find that when the thought stream isn't carrying my identity, I'm not so disturbed by what might come out of this threshold consciousness or not. So this threshold or reservoir consciousness, which is the alaya vijnana, is the material from which your ordinary thoughts and attitudes are constructed.

[32:35]

And it is what you construct your personal identity from. Yes, your personal identity. But that personal identity isn't reified by being your only sense of continuity. So you work on your personal identity, your personal history in a different way. It's not tied to your personality. That makes sense. What Buddhism means by personality, what Sukhyoshi would mean, is what arises right now from this present moment with us. We all laugh together or something. Does that come out of our personal history? Yes, to some extent, but it comes out of something infectious right here.

[33:49]

So, I guess maybe I can't say much more than that. But the more you are The more your habit is to find your continuity in embodiment, the more the personality where your consciousness primarily rests, because this is not just about we're nice to each other.

[35:01]

It's where your sense of well-being or your sense of living is rested. It's resting here in the present. It's not resting in your personal history. Your personal history is this reservoir in which you bring associations, reminisces, etc. But you're resting in this present. So your personality is a reflection of your resting in this present. So this is again why we can see why the sage is seems to be in a good mood all the time, or cheerful or something, because that person is resting in their sense of beingness, aliveness, is resting in the present.

[36:12]

So what does this mean for how we develop ourselves, mature ourselves? Well, the maturing of the personality in and through the embodiment of the present is already one kind of process. Okay. The development of our relationship to the Alaya Vijnana to this personal reservoir consciousness and how we know things, think about things, identify things, is a somewhat different process then and less highly charged when it's not our experience of continuity and our only experience of identity.

[37:22]

And then there's a clear prior level, which in my mind I call a mythic level, where the mythos of your society the cultural disposition of your society, and your own genetic disposition, are a kind of grid or pattern that's behind everything you do. And there's a clear kind of differentiation of this mythic grid from your personal history and from the functioning of personality.

[38:27]

But when your identity and continuity is carried in a thought stream, These all get mixed up together and it's much harder to sort them out. Okay. So that's a Buddhist view of personal history, personality, and so forth. We call that something like carrying the sun and moon on entering the way. Carrying the sun and moon on your staff.

[39:37]

Knowing, I can't remember the phrasing exactly, knowing the fundamental transmission. Meeting the secret teacher. Well, this is the sense of carrying the sun and moon on your staff means you're in the embodied present. It's your time. You are carrying the sun and moon on your staff. The fundamental transmission is present. And you everywhere meet the secret teacher. Sounds good. Zen makes it sound good. So, but also it's nice to see how these phrases and poems in Zen, what they're really talking about when you can get the feeling of it. So I'm not sure... Sun and moon on your staff.

[41:00]

This is great, huh? Is this also in the meaning of sun and moon as good parents, as what we talked yesterday? Reparenting? You could if you want. I didn't think of that. It's a very psychological approach. So maybe that's enough for this evening. Maybe I can fill in the gaps tomorrow morning. I was at a point yesterday in this afternoon thinking, I cannot feel out how to bring this into the next transition we need here, but I touched on it.

[42:28]

But I know when I'm frustrated like that, I'm either going to... I'm either going to go through it or get stuck, or both. And so that's what happened. I poked some holes and I got stuck too. So I'll let you hit the bell, why don't you? If I go out of the room, is there anything you'd like to bring up?

[43:29]

Because if you're alone, you'd certainly talk a lot. When you are alone, you talk quite a lot. Could you use this picture also to shed some light on enlightenment? In terms of... I shared something light. In terms of... Yeah. Yeah. Yeah. To keep it simple and in the context of this diagram,

[44:41]

Let's say enlightening with ING. enlightening activity and lightening self-enlightening, own enlightening behavior or activity would be when there's a freedom from the tainted and constricted activity of this receiving mind. That would mean, if one had a freedom from this confined, stained activity of this receiving spirit.

[46:16]

What else? What else? Just a simple question. When you give us the senses, the organs of the senses, the ear has the sense of hearing and on the other hand the sense of Gleichgewicht. I don't know the word. Gleichgewicht. Is it in Buddhism one sense? What? If your inner ear, where you keep your balance, where you distinguish between up and down. Well, I think that that would be more part of touch and proprioceptive knowing. I mean, the organ of ear does both and all of it's done in the brain. You know, my slowness this morning is, I think we kind of entered into quite a lot of things yesterday.

[47:50]

And I'm hesitant to broaden or develop this picture just because it's nice enough to absorb this much. It might be useful if I... I'm waiting for you to give me some cues of where you'd like to go. Schlüsselwort dazu. I lost one of my hands here. Oh, that's me. Every perception is

[49:04]

Sixfold. I'll explain. That's obvious. Two. Pretty obvious once you know what it is. Is a sign or a mental representation Is, um, Conditioned or unconditioned.

[50:27]

Conditioned or unconditioned. By views. And usually, most, usually this is the subject-object distinction. Each perception is also the ordinary process of perception. As viertens haben wir den gewöhnlichen Prozess der Aufmerksamkeit, wiederholte Aufmerksamkeit und so weiter.

[51:41]

And five, yogic attention. For example, sustained clarity. Affliction free, etc. And sixth, by psychological and personal disposition. That would be like mood, caring, interest. Now, so six-fold, just means it's in the six visions, hearing, etc., etc.

[52:58]

So even if you look at a stone and say you don't hear a stone, one of its aspects is the absence of hearing. So it's always sixfold. Of course the stone, if you hit it, can have a sound. So every perception is sixfold. And everyone is a mental representation. It's not the object, it's the mental representation of the object. And that mental representation is conditioned by your views. And primarily the overriding view that conditions... mental representations is whether you are ingrained in the subject-object distinction.

[54:09]

In fact, everything we speak about like space connects or separates are all versions of same thing as dual or as non-dual. And when you see something, when you first see it, if you see it as interdependence, when you have this experience, let's say, of enfolding it, You reach, in a sense, there's a reaching into. And in a way, you could say you establish an object of perception in its independence now.

[55:13]

Because first it's interdependent in relation to all things and you bring it in and you create a kind of independence from everything. And this is a little like the mountain walking. Or when you stand still, you're reaching into your own standing still in order to stand still. And this, yesterday I used the example of, I said metalogue and I said good morning, but Ulrike told me I should have said hello, which she's right, it's just a simpler example to say hello. But good morning, if it's like a hello, is the same. Okay, there's a related idea here, which is that a metalogue is something that is defined only through itself.

[56:18]

And a flash of lightning, the experience of it is defined only through itself. Every unique moment is defined only through itself because it's unique. But this most subtle idea of this is it's known only through itself. In other words, this unique moment of us all sitting here There's no knower of it. It's also known only through us being here. Okay, so when you internal enfold the present moment,

[57:19]

At that moment, it's known only through itself. So it's a kind of independence, do you see? It's a kind of power, actually. At that moment, it's known only through itself. And you feel it as a kind of power or strength or energy. So this kind of... Remember I started out and I said, I was struck by these scientists, these group of scientists I met with, how they took very simple things and talked about them very thoroughly. Here we're talking about the act of perception and talking about it very thoroughly. In a shift, for instance, in the act of perception from interdependence, which is already an enlightened way of looking at things, to transforming this moment into its independence, to a moment known only through itself,

[58:51]

Which is also a definition of suchness. So the absolute reality is called suchness. Because that's the moment at which each moment you know only through itself. There's no reference. So this would be an enlightening process for oneself, for others, if each moment you know is known only through itself. That's as the initial and functional process that's called on the path of going beyond that phrase I gave you yesterday entering the path actually it's on the path of going beyond

[60:09]

Carrying the sun and moon on her staff. Continuing that which cannot be transmitted. Meeting the secret teacher. So this is all unfolding for us from looking very carefully at the act of perception. And in Buddhist practice, the act of perception is the key and only act really that counts almost. So Dogen starts this genjo koan, which I mentioned earlier, The first sentence is when all things are the Buddha Dharma.

[61:24]

there is a delusion and enlightenment. Practice, birth and death, Buddhist And sentient beings. I think a sentence like this is wonderful if you look at it carefully when all things are the Buddha Dharma now let's just for a minute I think if you look into your heart even if you're a thoroughly a Christian

[63:18]

You wouldn't object if there were a few Buddhas around. Just to make life interesting. But I think that one of the problems we have with practice is we don't really believe there are Buddhas. We don't believe it's a real possibility. Or we think, oh, maybe it's those guys way back in the past. And then maybe there were some near Buddhas around, but no real Buddhas. But somewhere, I think, in our heart, we'd like to have the feeling that there's some kind of person that really we wish existed. Yeah. So, Dogen says, yes, when all things are the Buddha Dharma,

[64:27]

And this just means the act of perception that we've been discussing. When there is this act of perception that we've been describing, And it's Buddha means free from these afflictions and views and dualities. Then we live in a world where there's not only delusion, but also enlightenment. And there is in fact then real practice. And there's fully understood and accepted birth and death. And there are Buddhas as well as sentient beings. So each perception is six-fold. It's a mental representation.

[65:38]

Now, here's where we could use the word cheetah, maybe fairly accurately. Yeah, go ahead. Another problem we have with these terms is they float into the surface of English texts or German texts. Just think of all the ways we use the word mind. Or consciousness or heart or thinking. I thought that was a good idea. Only a few of its uses could really be called a technical term in any philosophical sense. So a writer like Vasubandhu uses all these words, you know, thought, this and that, and so a word like citta appears in so many contexts, it's very hard to say exactly what it means.

[67:05]

But most specifically it seems to mean both as cause and result a constructed thought. Or an accumulated, the capacity of a thought unit to be accumulated with other thought units. So in that category, citta is sometimes a synonym for alaya-vijnana. Because the alaya-vijnana depends upon the capacity of thought to be accumulated. But only certain kinds of thoughts are accumulated.

[68:20]

Some kinds of thoughts are non-accumulable. Like the thought that's known only to itself can't accumulate. although it can have an effect on us. So I'm just trying to say that maybe it's simpler to use things like receiving mind, thinking mind, and so forth. But here, if we form the view If we formed some kind of attitude, non-dual attitude, which would be a complexity actually, like to notice when we make the decision to stay within the within the inventory we've created this seminar, to develop an attitude which allowed us to notice every time or often when we made the self-other distinction.

[69:30]

And part of this attitude then would be also to when it is noticed to dissolve it. Because the perception of duality is also the dissolving of duality. And the act of dissolving duality is an enlightening experience. But if you didn't have duality, you couldn't have the experience of dissolving duality. So duality has an enlightening function because it allows you to dissolve it. And that's why duality is an enlightening function, because it creates the possibility to reveal it.

[70:41]

An example, I need examples to... For instance, when I'm meditating and I think of something, yeah, that I maybe name it and say, okay, I thought of this, so that's marking duality, and then let this go. Is this such a... Yeah, yeah, that would be an example. But you have to find the craft of this. I'm giving you lots of suggestions. But you have thousands of dharma moments, millions, billions of dharma moments, and you have to develop your own craft for meeting these. But I can give you an example right now while you were speaking. I noticed that I experienced you as speaking. And I found an observing thought wondering what you were meaning. And then I noticed that was a self-other distinction.

[72:00]

And I dissolved it and listened to you as if I was hearing my own voice. And that made me have a physical relaxation right away in my chest and back and so on. So we could say it changed my body. Just that act of dissolving this when listening to you put my body into a dharma position. Okay, so every moment there's these opportunities to practice. One wish. This was very, what you told me now was very important for me. To understand what you are telling me. So it would be very precious for me more examples like this that I can follow the process.

[73:20]

How do you do it? Is this curiosity or greed? I'm just teasing you. No, no, it's really the longing for understanding, for getting to know in a deeper way what you are telling. Yeah, I understand. But again, probably you're mostly going to have to find this... Through your own craft. Yeah, I know. And the feeling in yourself of one fairly or as clear as I can make it example. Particularly an example that happened in the moment. Is far more relevant or and effective in my thinking up some examples. So I think you should feel lucky you got an example in the moment. I mean, if the categories of luck apply to what we're doing here.

[74:22]

Okay. I am at a point where I am thinking whether disappointments are really a good part of the experience. I am thinking of the example where we were both walking yesterday and there were white dots in the grey fog that were only from his cold. Then there were some plastic scraps, and I thought it was snow, but in the end it was just stones. And now I notice that in the text there is deception, so on this sheet before. And then I ask myself whether you need deception directly to live. because I am always afraid that I am deceiving myself too much.

[75:31]

This is a problem already. This fear that I could be deceived, and now the question arises whether deception is necessary so that I can survive, so that I can go through these processes. I'm wondering right now whether delusion is not a necessary ingredient for realization. Often I'm a little concerned that I'm too much in delusion. But yesterday when I was on this walk with Ulrike on this mountain top and we were in the fog and we saw these white spots and first we thought it was cows, then we thought it was plastic bags. And we thought it was snow, and then it turned out it was just white stones. So we went through this whole process, and it really helped us study something. And so that made me aware of the fact how important this delusion is for some kind of recognition or experiences. So it's not a bad thing. It's true, but don't use it as an excuse.

[76:35]

Yeah, I mean, the alaya vijnana and the whole world is a play, an interplay of the seeds of ignorance and the seeds of wisdom. And a third factor, the farmer. And you're the farmer. So we have this whole everything is the seeds of ignorance and wisdom. And the, to me, extraordinary thing is each of us has the opportunity to decide which we plant. And that's not a matter of good and bad, it's a matter of deeply feeling good. Knowing what really makes a difference in your life in a deep way, in a sustained way. So we can say that for some reason we live in a world where this decision to make a difference makes the difference.

[78:19]

There's no plastic question. There are no plastic Buddhas. I know. You're saying wish, you had a wish that made me remember. I just saw my daughter in Portugal. Somehow she came up when she first could write. I don't know how old that is. Three or four. Or when she could write out a sentence. And then we somehow remembered when she was four or six. She could write a sentence. I think she was four. And she wrote this kind of, maybe five, I guess, I don't know, but when he first went to Japan. Anyway, she wrote out this clumsy note. You know, capitals and small letters mixed together. Dear Santa, I want a wishing wand. Ich möchte einen Wunschzauberstab.

[79:28]

And a machine that tells me what I don't need. Und eine Maschine, die mir sagt, was ich nicht brauche. The Buddhist influence in the household. The Buddhist influence in the household. Then the influence of her mother. There was a little postscript. Postscript? P.S. And that tells me when I'm rude. Okay. Now... The next is the ordinary process of attention.

[80:31]

The ordinary process of attention is we're always looking at things, we look a second time, we hold it, and even in a moment there's different kinds of perception going on. And this, that it's a process of attention, is important. And then there's also yogic attention. And I think this year we've built well on last year's, I think we talked about the development of attention and the muscle attention. Didn't we talk about that here, I think, last year? I meant to. I don't know if we did. The development of attention through several stages. So yogic attention would be sustained clarity, brightness, Affliction free.

[81:42]

And then psychological and personal disposition. And your interest in something. Now your interest in something might be negative. And your interest might be caring. And caring is a much more powerful interest. When it's negative, you kind of look at it just to make sure it's not going to hurt you. But a caring interest, the way you look at your baby or something like that, is much more attentive. So this is again part of where this comes in. That the perceptual process, because it's a process... of various kinds of attention is affected by your psychological disposition.

[82:50]

And your views are built into this receiving attention. And this is more in your overall general disposition. And of course in this, as we talked yesterday, the way in which you can rest in your personality independent or rather free from your personal history. The personality in the sense being a spontaneous presence in the immediate presence. No, I only did this to indicate in the simple perception how much is going on.

[83:56]

Anything else? And I'm also happy to discuss, although we've primarily been speaking about, so loosely, Dharma therapy, I am also happy to discuss any practice questions you might have if you have some in relationship to your practice or what we are doing. Of course, I don't mean your psychotherapeutic practice, but your mindfulness and meditative practice.

[85:27]

I think that what has touched me the most in these days, that is, also touched my heart, is this, on a completely different level or new, to be made clear to me that the only security is the one that is at the moment, and the perception that it is now. What I sort of took from these days and what touched my heart the most during these days was really getting that the only security I have is the immediate presence. And I ask myself what is sitting here in everyday life that reminds me that the present is just good enough.

[86:41]

And I'm just wondering how I could deepen this insight in my everyday life, reminding myself that the present is simply good enough. That's good. Just do that. Remind yourself that the present is simply good enough. You just created a wisdom phrase that you can enter into your background mind as a sort of mantric reminder on each moment. Well, you're right, I said that I'd be happy to speak about any questions relating to practice itself, meditative or mindfulness practice. And I think we have the idea, because there's so much emphasis on lay practice, nowadays, as there well should be,

[87:56]

We generally have the idea that somehow we can just kind of inject practice more or less into our daily life here and there. That's true. But really, if you want any sustained maturing of your practice, You don't have to live in a monastery. But you do have to design your life to support practice. You just can't take your ordinary life and kind of add a little practice here and there. It may create your sense of well-being. Das erzeugt ein Gefühl von Wohlsein vielleicht, oder dass es euch gut geht. But it won't develop your realization of non-being.

[89:09]

Aber es wird eure Fähigkeit, das Nichtsein zu verwirklichen, das wird es nicht fordern. It doesn't mean you have to change your life completely, but you have to figure out some kind of way to practice regularly and so forth. And probably other than the doing of it itself, the regularity is the single most important thing. For example, I would say a person sat, if any of you want to introduce, as some of you have already, sitting into your life. If a person sat six hours in a day ten times a month, This would be almost completely insignificant in comparison to somebody who sat 20 minutes a day every day.

[90:24]

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