Like the world lights up. Everything becomes vivid and precise. And easy and open and fluid. All this is wrapped up in this simple teaching. Nested within, waiting to be incubated. Don't invite your thoughts to tea. So I worked backward to this from my experience of driving through intersections with a little bit of trepidation. But now that we know that the practice, the fruit of practice is the space of phenomena, we can go forward and find other practices also nested to open this up.

[01:17]

I think I didn't get that. As I went backward from the practice, now we can go forward and develop practices how to realize those things directly. Which will be further nested practices which will open up through incubation. Like Chinese boxes or those Russian dolls. Practices which will light us up and light up the world. Thank you very much.

[02:22]

We will in our intentions equally penetrate every being and every place with the true service of the Buddha-Way. Sojomu henshe gandho ono mojinshe gandhan Oh, my God. [...] Yafu-den-man-ho-ni-yo-hai-yo-ko-to-ga-cha-shi-wa-re-man-en-no-shi-ju-ji-su-ru-to-sa-ri-

[04:14]

May the one who won your right be worshipped in your Geshikate Matsuran. I don't know if I'm allowed to speak in that word, but [...] I don't know if I'm allowed to speak Now that I can see him, hear him, understand him, and be with him, I believe I know the truth of the truth of the truth. Here we are doing this funny practice represented by this statue.

[05:32]

Yeah, a 500-year-old statue people taken care of for a long time and ends up here somehow. And you can see on the statue, though, because it was restored in a way that the old original layers of gold are left and new are put where it had been dropped off. And rubbed off because people felt a physical relationship between the statue and their own body. So the custom is they touch the statue and then touch themselves.

[06:42]

And particularly somebody like Geralt. He'd reach around the back of the statue and touch himself. He's been doing that at night. That's why his robe is so golden. And although it's this funny old practice we're doing, and we can feel it in the representations of the Buddha, still we have to find it in our own body. So I'm trying to give you some, as clear as I can, conception of practice. I'm not trying to give you a conception that you can reproduce.

[08:19]

I'm trying to give you a conception that helps you notice this practice in your own body and mind. Because part of practice is simply to notice the territory of practice and begin to emphasize it. And often the fruits of practice get lost in the many physical and mental experiences we have. And usually in the beginning of practice, they're not so noticeable. They don't stand out. Now for the purpose of this session, and in general too, I'm trying to develop a vocabulary we can share.

[09:37]

So we can have a vocabulary that we share so we know what we're talking about. Okay, so I said yesterday that we, through such a simple unfolding on... unleafing of such a simple practice as don't invite your thoughts to tea. And by its repetition, repetition, repetition and zazen, And repetition as just a view we hold in the midst of noticing our experience, in the midst of our zazen, which lets us notice our experience.

[11:02]

One problem with Sleeping in zazen. Ein Problem mit dem Schlafen im zazen. Yeah, it's okay. I mean, it's, you know, people can't sleep in zazen. They can't even do zazen. Das ist schon in Ordnung. Die Leute, die gar nicht im zazen schlafen können, die können eigentlich gar kein zazen. They can't relax. They're always thinking like somebody who can't sleep. So if you can sleep in zazen, it's a step in the right direction. Some of you seem to be quite good at this stuff.

[12:08]

Sometimes me too. But you don't notice your experience. So, you know, every zazen period you sleep is a wasted zazen period. That's why I stopped the practice of everyone staying up all night sitting. Because the next day no one noticed their experience. Excuse me for telling you what this funny story just popped up. You know it before, but my little daughter, big daughter, now she's two inches taller than me, Elizabeth was in the car seat, you know, asleep, nearly hitting her head on the dashboard.

[13:19]

Yeah, like some of us hit this thing with a radiator sometimes. That's why the reason we put the paper there. We don't want to be sued for somebody damaged while sitting still. So she's nearly hitting the dashboard and I said, Elizabeth, watch your head. The dashboard is white. The dashboard is white.

[14:24]

She almost hit her head on the dashboard. I said, Elizabeth. She said, you watch it. I can't see it. I said, you watch it. I can't see it. I thought this was quite good. I thought this was quite good. Yeah. But at the same time, you know, true zazen is a substitute for sleep, so we can also do with much less sleep, find a new territory to wake up into. But coming into that is easier in a monastery where we don't have our daily habits taking over. But it is easier to enter a monastery where our daily habits do not take over the leadership.

[15:31]

Okay, so through a phrase, so it's not just zazen, it's using an instruction like don't invite your thoughts to tea. As a way to observe our experience, bring our experience into sharper focus. Yeah, so we not only feel that The mind of zazen is different than our daily mind. But we begin to see what the difference is. And I said, we begin to notice a difference that we can call, we can have these terms, guest mind and host mind. And we can begin to see a difference in our thoughts.

[16:51]

What? A difference in our thoughts. a difference in our thoughts. As I said, discursive thoughts and intention thoughts. And we can begin to get a physical feel of the difference. Now, what I call gate phrases, wados, like just now is enough. And mantras. Act now. underneath our consciousness, at the level of the knowing body, which is quicker than consciousness, and they themselves stabilize the host mind.

[18:11]

So repeating any phrase, whatever it's about, are just the sounds of a mantra. draw out and stabilize the host mind. In contrast to discursive thinking, which establishes us in the guest mind, a useful mind, but not our fundamental mind. And as you know, the self is a function of consciousness. The territory of self is the guest mind.

[19:31]

That's why the self is considered delusion in Buddhism. Because its territory is our guest mind, our fundamental or host mind. So then we have to separate the functions of self from the entity of self. But that's another discussion. Right now I want to stick with this sense of a host mind and a guest mind. And maybe I'll come back to the four functions or the four minds of Dogen I mentioned earlier. Yes, we talked about, you know, really initially at Dieter's suggestion,

[20:43]

Because these four minds, as Dogen expresses them, actually move the functions of self out of the guest mind. Yes, but let's not get so complicated. It's interesting to understand and it's helpful, but right now let's stick with host mind and guest mind. And to really begin to notice that, And to feel the refreshing difference of finding yourself most of the time established in the host mind. to find the refreshing difference of being established in the host mind as a kind of under mind or a mind like understand, but in this case it's a mind that's under our usual thinking.

[22:19]

And of course, that's the way we are. except we don't notice this as our experience. It's the way we exist. But consciousness obscures it like daylight obscures the stars. We can't think it, but we can feel it. We can think about it conceptually, but we can't think it because thinking is the conscious mind. But we can... Yeah, we can feel.

[23:25]

Okay, so now we have the host mind. We can also say there's a host body. Now, can someone show one possible today? Zazen instruction I can give you. When you sit down, then you're fairly settled. Bring your attention to the top of your head. And then, almost like pull your backbone up to that point, pull your spine up to that point.

[24:51]

Yeah, and then bring your attention in addition to your hara, below your nape. And then bring your breath to that point. Breathe to this point below the navel. And then circle that breath down through the perineum and up your backbone. and then let the breath, perineum is the dam, so up to the dam, the spine up and down again. Yeah, and you can feel that and develop that circle in your breath as you exhale with a kind of image of the exhale coming out and the inhale coming in from below.

[26:03]

And that's the most stable way to breathe in zazen, not using the chest going up and down. So the circle is part of the way we breathe, and it can be, as an image, it can open us into bringing our breath to our hara and then up our spine. Um... Also, there's... There's... [...] Getting used to this feel of the breath in this circular way, stable circular way.

[27:04]

And to have an image of that circle. Then helps in bringing our breath to our hara and So that's the second thing I would say. And the third is to bring your attention to the back of your eyes. And then melt your, a kind of wide space can appear. And then melt your body into that space. And then you can feel what parts don't melt.

[28:15]

Certain parts will start to hurt and things like that. And this melting is, you know, we want to... The kind of self we want to have is the self that... melts into each moment. As yourself might melt into a lover, In realization, your self melts into each object. So we could say it's a self-realization. The realized self is the self which continuously melts. Now, these suggestions I just gave you for Zazen instructions,

[29:22]

Please don't memorize them and grasp them like a drowning man hangs on to a piece of wood. Form! In the middle of my formless zazen. I don't want one of you to tell me a year later, I'm still doing this, you know. This is just a way to explore the host body. For not only does a different mind appear in meditation, also a different body appears.

[30:37]

And it's not that it appears newly only, because it's Because it's generated by our meditation experience. But it's generated also from a potential that's always present. And always present to some degree. But not noticed because our consciousness doesn't notice it. And our consciousness doesn't notice it because also our culture tells us not to notice it.

[31:38]

But also because it is actually unthinkable. But through consciousness, intention thought, we can touch it and awaken it. Yeah, and so what you're doing when you follow some version of what I just said, You're beginning to notice how the host mind is also a host body. Because the host body also presents itself. Yeah, sometimes quite specifically. For example, many people, when they sit, they begin to have a tingling or itching feeling at the top of their head.

[32:44]

As I mentioned earlier. And you can actually kind of notice that tingle or itching feeling and... and maintain the body-mind that generates it. Or just notice, in what kind of zazen does it appear, or what kind of... reading or thinking or talking or activity does it appear? It's almost always a characteristic of of something close to non-dual experience.

[34:08]

When we might notice the self is melting into our experience. Or we notice that our activity, mind, et cetera, inseparable from our breath. Let's say it's a different kind of body. And what I've talked about here is the traditional body, speech, and mind.

[35:08]

How interrelated these are. The host mind. the intention thought, and the host body. We can start talking about our true nature or true body or Buddha nature. True nature or true body or Buddha nature? Now we can look again at this phrase I've been giving you quite often in the last couple of months or so.

[36:18]

Yuan Wu, one of the compilers and one of the authors of the Blue Cliff Records, Yuan Wu, again, as I say, one of the most trustworthy of all of our Zen ancestors. He shaped much of Zen as we know it. Once you've understood, realized, the gist of the teaching. Yeah, something like the quintessential. Something like the... Yeah, the knowing, feeling the host mind.

[37:37]

Then concentrate continuously. Now, this doesn't mean the concentration that's done consciously. Conscious concentration can be a door. But continuous conscious concentration only produces consciousness. but the ongoing conscious concentration only produces consciousness. The concentration he means is the concentration that things concentrate themselves. Things are already concentrated. Yeah, like feeling the stillness of the wave in its activity. the concentration that's already present, which is continuous really with the host mind.

[38:53]

So he says, once you have realized the gist of the teaching, then concentrate continuously without breaks in the embryo of sainthood. will develop. Allow or incubate the embryo of sage-hood. Everything becomes a womb then. Yeah, and that's one of the words for the world in Buddhism, the Tathagata Garbha, the womb-like world.

[40:18]

Garbha is womb and embryo. What can I say more about this body, both to show it's different from our usual body, What else can I say about this body to show that it is different from our usual body? And also to show that it is part of our continuous experience. For example, one of the signs of the presence of this host body is that usually your hands and feet and head are always warm.

[41:24]

That's one reason a shaved head isn't a problem. And they say you lose something like 80% of your body heat through your head. So there's something different going on when you can have a shaved head and not be cold at all. Yeah, that's what I've read. Something like 50%? Okay, 50%. A lot, anyway. She suggests eight. Oh, no, it's much more than that. Okay, 50%. From now on, I'll say 50%. I remember 80%. 50% is probably right. Of course, how do they really know? Anyway, it's a large amount. And it's when you also don't feel anymore that your feet are down there.

[42:45]

You feel all of one piece. There aren't different parts of you, sort of in a different weather system. My feet are in northern Germany, my shoulders are in Italy. And your body usually has a softness and flexibility. When you've had a lifetime of conscious strength, your body often gets very stuck. That's why yoga, I think yoga is the Certainly one of the best practices for us, in addition to zazen.

[44:06]

Particularly with you. started this practice late in life or you don't do it too much. Yeah, so you can, if you know, if you realize there's no reason your feet have to be cold, You can begin to work with noticing when your feet are colder or when they're warmer, seeing if you can begin to keep them warm. Some years ago they used to say, I don't know if it's still the case, that people with migraines, if they can warm their hands, they can lessen the effect of a migraine. I asked Sukhirishi once years ago.

[45:13]

Of course it was years ago. He's been dead a long time. How do you practice heat yoga? Could you give me some instructions? He said yes. He said, but the first condition that's necessary has to be very cold. If you're in a place where it's freezing, then you really start using the instructions. And you can feel when they work and when they don't work. Yeah, and at Tassajara, we used to have the zendo wasn't heated.

[46:17]

Sometimes it would be, I don't know what cold is here, but it would be 10 degrees or 15 degrees. And 32 is freezing. And it was, you know, you didn't want your hands out there. You have to keep your hands out there. So it's cold enough to start generating heat between your thumbs and in your arms and so forth. So the point I'm making is you can actually work with whether your hands are warm or cold and noticing, you know, for instance, I noticed So in this practice you can work with the feel of your mind, the feel of your thinking and the feel of your body. Yuan Wu also says, if in this practice you imagine an end point, if you imagine a calendar,

[48:06]

your practice won't work. We just do it without a sense of will I accomplish this or will I not. Yeah. And we stabilize ourselves and the mind's body, and stabilize our body, speech, and mind. In our direct experience of the phenomenal world, but that A little bit about that practice I bring up tomorrow, I think.

[49:17]

I mean, I feel, I might. Thank you for translating. In our intention to penetrate every being and every being, I tried to do it for you, but I can't. I will die in your hands. I will die in your hands. I will die in your hands. The living beings are countless, I believe to guide them. The desires are unachievable, I believe to give them up.

[50:19]

The desires are unachievable, I believe to step back. The reality is unachievable, I believe to make it happy. O Jai Jai Jai Mimmyo no wa Yakuzen man no diyo ayo koto katashi Ware makemon chi suji suru koto etari Neh-gha-gha-gha-gha-gha-gha-gha-gha-gha-gha-gha-gha-gha-gha-gha-gha-gha-gha-gha-gha-gha-gha-gha-gha-gha-gha-gha-gha-gha-gha-gha-gha-gha-gha-gha-gha-gha-gha-gha-gha-gha-gha-gha-gha-gha-gha-gha-gha-gha-gha-gha-gha-gha-gha-gha-gha-gha-gha-gha-gha-gha-gha-gha-gha-gha-gha-gha-gha-gha-gha-gha-gha-gha-gha

[51:48]

I praise the truth of the Tata Kata. So I've spoken about a number of things, a number of realizations and practices. And I don't feel like elaborating them further. Or adding something, bringing up something additional.

[53:04]

Yeah, because, yeah, then it just becomes, you know, at some point it just becomes thinking. I don't want to say more than can be absorbed, sensed in our experience. And the... And the realm of experience, too, that Sechín opens up for us. And the realm of experience, more than can be sensed or experienced, by the realm of... realm?

[54:10]

Yeah, I just got the... Realm of our... The grammar. Of the Sashin, yeah. My grammar, I don't know. This realm, this realm that the Sashin opens, I expect you to supply the sense. I just supply a little bit of stuff. I just move my mouth and you can say something. Okay. So I thought maybe what should I do? Maybe I can try to speak of these things in... In our, you know, what I would call a simple sense of our practice. Okay. So here we are. We're here in this room.

[55:11]

And this building that we're trying to take care of. Let me just say for a moment, you know, this whole thing, the new windows and our new heating system, which produces electricity for us... And the new roof that's going on. This was really mostly Frank's idea, willingness to start it out. I was a little skeptical about it. Yeah, but then Frank was joined by Beate and the guy in the neighborhood, Bernhard, and somehow it's happening.

[56:31]

We're a construction site. Anyway, it's great. The building's going to be much more substantial, and it's already warmer. And practice, you're beginning to recognize practice takes quite a long time, so it's good to have a building that's going to last. Okay, so here we sit down in our more substantial building here. And what is it that's sitting here?

[57:34]

You know, we really don't know. You know, I meet once a year or so with a group of about half of us are scientists or philosophers, and I'm the wild card. You know, the scientists are usually so smart. They're sort of the gorillas, and we're the little guys, you know? Yeah. Everybody defers to the smart scientists. Anyway, we actually have quite a good discussion. And two of them are close in the world, supposedly close to showing how inanimate life becomes animate life.

[58:44]

And one of the keys is the establishment of a membrane. As soon as a membrane is established, you can begin to have auto-catalytic or self-sufficient systems. So it's interesting that a membrane seems to be the turning point. But in many, we can even consider, by a slight stretch, this sashina kind of membrane in which we're Finding a freedom through this limitation.

[59:56]

But science is amazing and we can describe and understand to a great degree many things. And understand many things. But in the last 10 or 15 years, there's been a general recognition what no one understands is consciousness. We can know many things, but no one so far can... explain the process of knowing itself.

[60:59]

And the thinking about it, it tends more and more to be awfully close to Buddhism. So each of you is at the forefront of contemporary science. You are directly in the midst of experimenting with what the heck is this stuff called consciousness or non-stuff. German has a second power, doesn't it? Okay. I don't know if I'm half German yet or three quarters.

[62:10]

If I ever learn the language, I'll be 120%. And You know, the answers we can have for what is here. You know, our personal history, our culture, particular culture and so forth. Mm-hmm. Yeah, we know don't answer the question.

[63:11]

That we know don't answer the question, what is here? Yeah, it allows us to function in our society and with our friends. But it's also not quite satisfying fully because it's not Yeah, it's only a part of the story. Yeah, so it's good to start out in practice with, you know, the feeling you don't know what's here. You know, Sophia, that's my little daughter, two and a half. She was at Esalen.

[64:14]

That's where we had this meeting. There was at the big house where we were staying. You know, it's right on the ocean. And then it was built there because up the coast half a mile there's these hot springs. So while we were meeting, Marie-Louise took Sophia to the hot springs. At the hot springs, Sophia looked out at the ocean. She announced proudly to Marie-Louise Mama, there are two oceans, aren't there?

[65:22]

One in front of Michael's house and one here in front of the baths. But that was her actual experience. There were two oceans. And she hadn't generalized it into one ocean. And that kind of innocence is good in Zen practice. Just what is this? And don't try to relate the different parts together. Oh, this must be an example of that. It isn't helpful. We're usually more likely to be right to see things as particular and different than as somehow examples of each other.

[66:33]

And the pain helps too. It takes away a lot of our culture and sense of personal history. Sometimes we become almost animals. Ring that bell. Yeah. Okay, so what's sitting here? Now I said you can notice there's actually two minds sitting here. We can notice some difference. And what you want to do is notice differences. And as I said, when we are sleeping in zazen, we waste zazen.

[67:38]

Because we're not noticing our experience. Okay, now, we want to notice, mostly we're noticing our experience through consciousness. Which consciousness has a bias toward predictability, chronology, and so forth. So in zazen is your chance to notice your experience with this host mind. So we could say in zazen, if you're trying to do anything, you're trying to establish the host mind. And a good part of really establishing the host mind is also this practice of non-doing. An uncorrected mind, and so forth.

[69:14]

Noticed, but not corrected. So your fundamental posture, mental and physical posture, is just to be present. And things begin to kind of separate into parts when you do that. Anyway, you're practicing noticing. But without thinking about it, just noticing. Really, it's a kind of science. You're a kind of scientist when you do this. Es ist wirklich eine Art von Wissenschaft.

[70:24]

Ihr seid eine Art Wissenschaftler, wenn ihr das tut. You're your own test tube. Ihr seid eure eigene test tube. Euer eigenes. You're good. You can stay. We need you. Du bist gut. Dich brauchen wir hier. Du kannst bleiben. You want to move in? Willst du einziehen? Okay. So now I said yesterday I gave you this little couple, three two-fold suggestions for sitting. Bring your attention to the top of your head and lift your backbone toward it and so forth. And from Doksan, I found that several of you have tried it and somewhat successfully.

[71:28]

Now what you're doing here is you're taking some manifest aspects of the subtle host body and you're trying to bring attention and a dynamic to those aspects. So you awaken the host body. So the host body and the host mind is what is noticing your experience. Now, if you've been practicing with us in the Dharma Sangha for some time, you have the tool already of the five skandhas.

[72:44]

So let's, for the purpose of this review, let's look at the five skandhas as your entry into zazen practice. You start out usually from consciousness. You hear the bell, you think you have to be here at a certain time, etc. All that's consciousness. That's all that's the... This guest mind, which is 90% of our mental activity, or 100%, well, but not, because dreaming is more the host mind. But our definitive consciousness is consciousness.

[74:02]

So you're trying to let that settle out. You're trying to let loose of it. So we sit in this posture. Which is a different posture, as you know, from waking, sleeping, or dreaming posture. Yeah. And you tried something like bringing your attention to your breathing or the things I said yesterday. And you will usually find now that you enter the mind of associative thinking.

[75:06]

And it's much like, as I pointed out, Freud's mind of free association. And this is where you don't invite these thoughts to tea. Thoughts, images, so forth, just float up. Now, if you can manage your energy, and part of this coming into the host body is to come into some kind of basic energy body. We don't have a good word for it. But the more there's a kind of energy readiness, a kind of readiness, alertness in our body,

[76:21]

We can flip, we'll say, into a more crystal-like space Or clear space. And we're beginning now to not so much notice the contents of mind as the space of mind. So consciousness makes us notice the contents of mind. But as soon as you get into the foreskinda of associative thinking, you begin to feel the space of mind in which things come up, and the things that come up aren't necessarily connected.

[77:44]

But they're in the same space of mind. So now you can bring your attention, because what we're doing is noticing what our experience is. So we're not trying to think so much about what do these images mean or dreamlike images mean or something. As soon as you do that, you conflate them. They diminish. They lose energy. Yeah. So you turn your attention, your noticing, to the space of mind itself.

[79:02]

And this takes energy to get there, but when you get there, it starts giving you energy. And your zazen can become a quite clear feeling. Pain ceases a lot. It's almost like pain travels through the contents of mind, but it doesn't travel very well through the space of mind. You still hurt, but it's not exactly pain anymore, or it's not suffering. Yeah.

[80:15]

Now this shift, and it really makes a difference whether you notice it or not, this base of mind is always there. But it's not there in the same way... as it is when you notice it. When it becomes... When it begins to have precedence or priority, something like that. Okay, now these things happen to you just by doing zazen.

[81:20]

The five, but they happen through doing zazen. They happen differently when you notice them in zazen. Without thinking about it, but noticing. Okay. And the five skandhas are a way to develop your noticing. Now, when you begin to shift to the space of mind in the associative thinking, you very easily click almost, move into another kind of energetic feeling where you just hear, just smell, etc.

[82:37]

Now, you know, if you're just sitting there and trying to manage the best you can, And the dynamic then is usually you're making some effort, then you relax, and you make some effort, then you relax. And that effort and relaxation itself is a dynamic which... which propels or is a kind of engine of zazen. So you just find yourself in one or different skandhas. But when your noticing is more developed, there's actually a kind of, you can feel a shift from one skanda to the next.

[83:54]

So we're just talking, I'm just talking about noticing now. Okay, so now you notice the third skanda, which is perception only. And as you all know, this is most easily exemplified by you hear hearing itself. Already, the light of the senses is being turned toward you and away from the world. This is an example of turning the light so-called inward. To stick with the example now, instead of hearing the bird, you hear the hearing of the bird.

[85:13]

And you know that's more accurate, that's more scientific. Because what you're actually hearing is the hearing of the bird. It's a generalization to say it's a bird. It's just the hearing, the sound of the bird. And it's not even the sound of the bird, it's only the sound, the portion of the sound of the bird which you can hear. Yeah, as I always point out, another bird hears the same sound differently. So you're not even hearing the sound of the bird, you're hearing your hearing of the sound of the bird.

[86:19]

That's very, very important to know. And to always know that all your perceptions are like that. It opens up a realism and a mystery at the same time. You know your actual experience and you know how much is how much you're only getting a part. And you begin to open to the missing parts. And almost another kind of sense, a sixth or seventh sense, since Buddhism counts mind as a sense, there's a wider sense, proprioceptive sense, I don't know what, there's no word for it, which begins to know that which is in between the senses.

[87:48]

And then something like a sixth or seventh sense opens up, perhaps seventh because Buddhism counts the spirit as a sense, a kind of proprioceptive sense, but I don't know, there is no good word for the sense, for what lies between the senses. Yuan Wu says something like, when you really are fully engaged in the noticing of the phenomenal world. This is the Buddha's body itself. Now, what would such a statement mean? We don't know what consciousness is.

[88:49]

We don't really know how this stuff, physical stuff and consciousness all interrelate. And if we take away, as Buddhism does, a creator god... And we don't have any outside forces. We only have this inside. Everything is an inside. Our outside is an inside. And we're in the midst of this. Whatever this is, this is the midst of an inside. So in each of these skandhas you establish a different kind of subtle body and energy body.

[90:10]

So when you find yourself in the state of mind of hearing, hearing, and most of you know that experience, When you almost feel transparent and the world is just passing through you without preferences, without a conscious effort, Allow yourselves to stay in this place. And you'll find that mentally and energetically, you begin to feel different, like you're in a kind of different kind of bath.

[91:14]

A perceptual bath. I don't know what words to use, but that one I used. And then the second skandha. of non-graspable feeling, the most subtle field of knowing without even perception, no eyes, no ears, no nose. And then, since I'm supposed to stop soon, we're coming to the fifth skanda, or the first skanda. Form. Form.

[92:26]

Okay, now we know that form is emptiness. Emptiness is form. So form means what I was speaking earlier about experientially means to see, to feel simultaneously the space of an object as well as the object. To know the space of an object simultaneously with knowing the substance of the object. Now, in consciousness, it's a thought object. But in the other skandhas it's not a thought object anymore. It's something in the field of mind, or something in which you

[93:30]

know a part of it through your perception of it. And it's lost its names and labels and so forth. And in your knowing it's become a kind of force or energy in itself. it's becoming a kind of energy or force in itself. And in this skanda of, form skanda, it's like almost every object is Handed to you on a... I don't know why I'm saying silly things. Handed to you on a cushion of space. Yes, like somebody is coming in

[94:41]

Here's this object, holding it up on a cushion of space. And it has a tremendous preciseness. On this cushion of space, It's very precise. Auf diesem Raumkissen ist es etwas ganz Prezises.

[95:25]

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