Ja, ich fühle mich sehr genährt. Das geht bei mir nicht. Und ich habe heute bei diesen acht Kleidungen so gespürt, wie diesen Prozess, das so ins Detail und in die Differenzierung zu gehen, In the morning when you were teaching the eight sufferings that it's very impressive to go into these details of this teaching and to go in the differentiation of this teaching. And there was something like Yeah, to realisation, recognition, yeah.

[01:03]

And what concerns me now is how to implement this. For example, these different forms of addiction. And now I'm very much occupied with the idea of how can I make it work, how can I put it in practice, how can I deal with it, not only by myself, but only in my practice as a therapist. Of course, part of the teaching of something like this is The content of what's being taught, but the process of looking at things. So this kind of process can be applied to other things.

[02:04]

And that's what I'll talk about after I hear something from you. I'm very glad that you mentioned the flat there later. Sometimes it's go, you know. Because I had the impression that I'm a total flatliner. And today I realized that it also goes up the hill, and that's very, very, very happy, I think, really short.

[03:11]

Yeah, and I was dealing with the AIDS of France. Mm-hmm. During lunch. And I made it in a way which is very familiar and a way in which I deal with those things. I made a graph. And I'm not quite satisfied with the graph, but I think it will improve. So the first part behind it is actually that these first four lines really touch me, because I am more afraid of my personal history, that I am relatively far away from my birth and that is the age, maybe also the disease.

[04:31]

The serious part behind that is that the first four of them, I was very touched by them because birth is already far away in my case and old age and sickness, maybe sickness and death will approach and will come. I've heard. And I don't feel it in this way actually right now, but in contact with my old-aged mother, I'm always in contact with that, that it's going to be going to happen. And what I want to do is to deal with that problem or with these fears and sufferings with dignity.

[05:41]

Let me say the best way is to get ready to die now. And not wait until it's, you know. So, well. And if you're willing to die now, then it's no problem, because you usually have a little more time. I know that's easier said than done, but it can be done. Did you close your windows? You know, actually, I remember I just left mine quickly wide open. Yeah, I'd better change.

[07:05]

Like a teaching lab. Yeah. You go down and you think, well, it makes sense, birth, old age, etc. And you get here and you say, why are the five skandhas there? I forgot the five skandhas. I'm so glad you have the courage to admit it. . Impulses or gathers.

[08:35]

Also, Formgefühle, Wahrnehmungen, Impulse oder Sammler und Bewusstsein sind die fünf Skandalen. So this is what we usually experience, consciousness. But it's constructed from these four. And you practice something with the five skandhas. You learn to isolate each. And you discover that each has its own past, present and future. So this is the lifeboat. If you imagine the self Anyway, this is a substitute for the self.

[09:55]

Everything you can think of falls in one of these categories. So the only thing not in the thing is self. So this is a way of talking about the function of self through the construction of the consciousness. So sometimes it means self in Buddhism. But it would have been more natural here to put self as one of the sufferings. And the fact that they put the skandhas here instead of self means they expect you to recognize the turnaround point, because skandhas can be self or non-self.

[10:59]

So in a teaching like this, they usually put in some incongruities to make you look at it more deeply until that incongruity is congruous. um dich dazu zu bringen, da hineinzuschauen, bis dieser scheinbare Widerspruch zu keinem aufgelöst wird. Now we can look at this and we can analyze it the way I did. But if you just practice with it, and you just keep bringing yourself back to it, it's the teaching, so you keep looking at it, this begins to unfold in you anyway without analysis. Because there's a kind of implicit analysis that goes on through attentiveness.

[12:15]

Yes. And I also want to thank you very cordially for the teaching. And also for the way you are teaching. It's very beautiful and I'm very touched by it. um um Yes, I could say a lot, but I don't want to.

[13:33]

What I want to say is that I have a feeling of being in the middle of something and that something is in the middle of me. and there are so many things I could talk which are working in me from this teaching, and there are so many that I cannot talk about them, all of them, but what I want to say is that I have the feeling that I'm in the midst of something, and this is also in the midst of myself. Okay, danke. Danke. I'm very attentive and I also like to listen to you, but at this moment there is nothing I can say or ask.

[14:33]

Okay. I have the feeling that the teaching of the IP suffering would be something I could make a poster of and put somewhere. Mm-hmm. Mm-hmm. And I have the feeling somehow that it would be good to do that and to look at what it makes or what comes forth in myself and in others by that. And I think my speciality or what I'm good at is to compare. And there were already a few good insights that I made.

[15:35]

And you gave several good hints which are useful to me. Yeah, OK. I've been here only for a while, a short while. We'll see. And what I like, the way I like to do that is to grow into a question for a while. And this little stick prohibits that and calls for just asking.

[16:46]

Mm-hmm. Mm-hmm. So in the morning I was stuck in this idea of separation. Because I remembered the function of the self, which were separation, connectedness, and continuity. Yes. And what I would be interested in is where is the difference in this separation in the function of the self and the separation in this teaching of the eight sufferings?

[17:56]

Well, the emphasis in separation as a function of the self is just we are separate in some ways and we have to establish that separateness. As I say, you have to know this is my voice and not his voice or your own voice. I'm sorry. You have to know that that's good enough. And... Well, let me... Simplicity. We have the three functions of the self. And the first is separation.

[19:31]

And the second is connectedness. And the third is continuity. And separation is like our immune system. What? Our body knows what it wants, does and doesn't want. But the We tend to emphasize this in our culture. At least on the surface we emphasize separation. Yogic culture tends to emphasize connectedness. and the fact to absorb continuity in the connected.

[20:38]

So in a yogic culture, you more have connectedness and separation, and this is less. In our Western culture, we have more continuity in separation and little connectedness. And if you just stop to think about how are we connected, you say, I'm polite. Or I'm married. But there isn't much that really... senses an immediate connectedness. They're always present. And I would say our mantra is already separated. And I would say that if you want to practice, use your mantra while already connected.

[21:53]

So like when I look at you, assumption that there before fire rises is already separate. So I have to think about how can I establish a connection. What you want to do in practice is you want to change that assumption that's prior to thought arising. To already connect. So if I feel, when I look at you, already connected. I don't have to make any effort to be friendly. I nearly have to acknowledge in various ways how connectedness proceeds.

[23:15]

Now you can work with the phrase, like what we do in Zen, We work with images and phrases and mantra-like ways. And you do it mechanically. I come up with a nice sentence and he introduces it. Last name? Under my breath, I say. So that feeling actually, you don't say it out loud, but it comes across. And a kind of softness begins to appear, a medium. So a teaching like this is meant to It's the teaching basically I made up.

[24:34]

But I made it up to work with the Western sense of self. But teaching like this, if it works, it shows you how you can shift between these three. These are included in this, and these are included in that, and so forth. and how these set the stage for the bodhisattva self. Now, this kind of separation is, of course, increased by this. And they're all forms of separation which we work at by practices which emphasize connectedness, wisdom, acceptance, and so forth.

[25:48]

Okay. Now, this thing about asking questions and so forth. Yes. Yeah. You don't have to practice Zen, but in Zen the feeling is you should at any moment have a question. So you should be able to say, what do you say? Unless you're the translator. Unless you're the translator. Could it be a permanent translate?

[26:59]

And the reason is the feeling... is if you're practicing, the fertility of the practice is the question you're working on. Let me try to give you an example. Like I say, instead of analyzing a dream, it's perfectly fine to analyze dreams if you want to. And it's, of course, been important in psychology, to see what happens when you do. But the attitude in Buddhism is not to analyze your dreams. You bring the feeling of the dream into your daily consciousness. Because it The problem with analysis of a dream from a Buddhist point of view is the considerations you bring to the dream

[28:32]

are considerations from our everyday life. And they're considerations from how it fits into our personal history. Perhaps there's a personal history going on in us, unknown to us. So in a way, analysis tames a dream. I think it's good to tame dreams sometimes. And I'm sure when you're skillful, they are very revealing. But just the general attitude in Zen is to bring the dream, the feeling of the dream, as a kind of pressure from non-conscious areas within you.

[29:55]

And you let that pressure press on everything you look at. And you let then the situation talk to you. The other approach to dreams is to learn to go into the dream and investigate it from inside the dream. In a very similar way, you find the question you're working on, which is only half coherent or half cohesive. And you keep the pressure present and it's always... introducing itself to the world. So the dream, a question like this, a basic question, fundamental question, can't be answered by you.

[31:01]

It has to be answered by your context, your situation, things begin to speak to you. So if you imagine a good Zen student would be like a balloon full of water. And the pressure is working on his question or his practice. And the teacher comes by every now and pokes and a squirt comes out. And you might say, oh, very good, clean water. Or you might say dishwater mind. Mind you've just been washing your karma in. Anyway, I'm mostly joking here.

[32:12]

But anyway, there's some point to this feeling of being able to say something. Yes. It touches me, or concerns me, to be here on more than one level. And the one level is that the concepts, when I hear them or feel them, are sometimes By being here on several levels, and one of those levels is that the concepts you are presenting are touching me by their beauty. I have the feeling that they are very beautiful.

[33:13]

And I have the feeling that many of the things you are presenting, I know already, are familiar to me, but they are more like pieces which are not connected. From yesterday, from the areas of being present, where I notice that I am mostly packed or busy, where I think I will stay for a long time, the rooms, the rooms, for example, that would have been a time concert. It makes a big difference. And what touched me most or what I'm dealing and I'm occupied with most is about the realms of being yesterday.

[34:28]

They have a spatial dimension because normally I tend to think about myself to have more time. Sequential. Sequential than the spatial dimension. And these levers are happening at the same moment? Yes. So that I have the feeling that you could approach two different layers at the same moment. Yes. Today I was struck that the skandhas are also part of the eight sufferings, so I couldn't believe that. It seems logical to me and clear, but in my first impression posted, I couldn't understand it.

[35:41]

The eight sufferings. Why the five skandhas are there. But now you understand. Yeah. Oh. Yeah. And that's also the thing I want to do most in the next time in the future. The other three, do you mean the functioning itself? Four. Yes, that with the scullers, that was somehow new for me. I didn't have that much in there. You know, the string in between. The string, yes. The string. So it goes through. Delusion, yeah. Delusion, weakness, comparison and death. That is something I think we have also in psychotherapy.

[36:46]

And we talk about this and we deal with that, but we don't deal with delusion. This is for me in some way the biggest shit. Mm-hmm. Mm-hmm. And at another level that touches me so much is that I have the feeling I, for many things that are inside, and I somewhat uprooted, with the work here, we find language. I hear language, but sometimes the language touches me so much. You OK? So it's interesting to me that I have the same thing with the five skandhas like Guni.

[37:48]

So it's like in this koan, the amazement, every dog has Buddha nature. And then I am hearing five skandhas move. OK. So I don't understand so much about what you're dealing with. I have many questions. Disappointment. What is the difference between disappointment and delusion?

[39:03]

Because in German you have these words are very connected. Delusion in this means to think something's real which isn't. I'm glad you brought it up. So I want to share an experience I had. One of the most wonderful things I can think of is when there is a thunderstorm and I'm lying in my bus. with these massive sounds.

[40:22]

These powerful sounds. And then suddenly there was a kick, where it was as if these sounds came out of my head. And then the feeling for my body went away. It was very... When there was a sudden shift, as if these powerful sounds came out from my head, and also the feeling from my body vanished, and it was really powerful. That's the word for it. So for a few moments. Yes, I understand. And when I sit down, I don't feel so good. I'm mostly in the future, in the past. I'm just busy watching. Ah, now you're here. Ah, now you're there. Ah, now you're doing this. Now you're doing that. I think to myself, okay, now it's like this.

[41:23]

And during Satsang I have problems that I'm constantly occupied with. Now I'm in the future, now I'm here, now I'm here. And I'm just noticing where I am. Okay. And... Was mich auch beschäftigt, das ist jetzt von diesen zehn Räumen des Seins, dieses Zeitbild, And what I'm also preoccupied with is these ten realms of being, the realms of disciples. What does it mean? What are the consequences of that, this realm? And I also want to say something about dreams in Gestalttherapy.

[42:32]

You are working with dreams in a non-analysing way. that we take certain elements from dreams and that people identify themselves. For example, when a house in a dream occurs, it says, I am the house in a dream. And that makes completely new experiences possible, because there are always resonances with... So the way we are working in gestalt therapy with dreams is, for instance, if you take, I have a dream about a house, you say to the client, the client says, I am the house and I have my dream. Walls are that thick, and there is also a room which is a complete mess.

[43:34]

And in the way people identify with that, it resonates and brings up certain new perspectives. Yeah, I understand. One difference with... Oh, it's your turn in a minute. With Buddhism and psychology is that psychology is much more... I don't know what word to use, explicitly interactive than Buddhism. So that you... Which is interesting, and it's an addition to this kind of larger shared practice that we have. And, of course, Zen practice, Buddhist practice in general, is very interactive, but it's not interactive the way psychotherapy is.

[44:40]

And I think there's definite elements of the way psychotherapy is interactive that could be brought into Zen practice. Another kind of difference is this distinction between a mindology and a psychology is psychology probably tries to deal more with this directly. And a mindology says, how do these things arise from the function of the mind? And let's work the way that the way the mind tends to make comparisons. And once we've got that worked out, then let's go back and see what's left here. But it's quite useful to have both approaches. Do you want to say something? Sure.

[46:16]

The stick is in France. The stick, yes. So I am also very happy to be here. On the one hand, because it is always a great support for me in practice when I see and listen to Roshi from time to time. And that brings me up a little more in practice. So I am also very grateful to be here. also because I'm able to listen to you because it also lifts my practice in a certain way. To have, you know, these curves. It is for me a very For me, what brings me here is a somewhat strange world, because I don't deal with it in that way. And what other people are bringing up or what they are saying is, for me, a little bit like a strange world, because I don't deal with questions like this, not in this way.

[47:34]

But it's very interesting to me and very touching, although sometimes quite difficult to translate. And I would just like to say something about this idea of separation, because it touched me so much this morning when I was walking with Julius. Just this feeling when people pass each other and act as if they don't see each other. And it is completely clear that they see each other, but how much energy you need I'm coming from a small village and it was usual and it was normal that everybody greeted anybody at each moment. and he didn't mind whether I knew him or not. And I came to the... With 18, I moved to the town, and it took me two or three years just to unlearn this habit, to grieve.

[48:36]

Because you feel stupid when you're doing that in town. When I was first in Germany, I was saying hello to people, and someone said to me, are you running for Burger Man? Also, wie ich das erste Mal in Deutschland war, da habe ich zu jedem Scott gesagt, und jemand hat mich gefragt, willst du zum Bürgermeister gewählt werden? But, you know, I would say, and I say this to Americans, they ask me about teaching in Germany. I have many observations about what it's like to teach in Germany versus in comparison to other European countries. And Americans often ask me what I have to say about Germany, and I have a lot of observations about the difference between Germans and Americans, also in terms of... To teach it.

[49:52]

To practice and live in Germany. And I usually say, Dharma Sangha developed in Germany for a number of reasons, but one of the most crucial is the inherent friendliness. of Germans in Switzerland and Austria and Germany. I find that Germans, and I mean Austrian, German-speaking people in the larger German culture, I know some people think there's some divisions between Swabians and Bavarians and things, but... Anyway.

[50:54]

But for me, In private, in private situations like this, semi-private situations, people are more mutually supportive of each other than in any country I've ever been. And there's many ways in which this is the case. And it's probably the main reason I'm practicing here, because of the way each person supports each other person in their practice. But then when you go out in the streets of the cities, everybody is screaming. You ask somebody for directions and they hardly turn towards you when they give the directions.

[52:05]

They just want to keep going. But I finally... see that now as the reverse of this friendliness in semi-private situations. It seems, again, from an outsider's point of view, There's an immense respect for each person's own space and privacy. And you don't want to intrude on someone else's space. And the funniest example of this for me is when you go into a restaurant. Everybody sits and puts a lot of energy into not noticing this table. They're all listening, but... But no one pays... And then you get up to leave and everyone says,

[53:32]

In America, it's the opposite. You go and everybody says, hello, and then when you leave, no one notices. I sometimes wait in a restaurant. I go in a restaurant and eat something just so when I leave, I can say, oh, Peter's there. OK. It's probably break time. But I'd like to, if it's okay, push the time a few minutes and do something. Okay. One is, you know, I do, I of course like it that you appreciate what I'm saying and what we're doing together.

[54:42]

And I likewise, as is obvious, appreciate being here. I'm always giving you little bows inside myself. But what will really make me happy, not that this is your interest, is if you can really make use of this yourself. It becomes something that makes sense to you and works for you. And I think a very important part of that is to have discussion among each other. So sort of compare notes, compare understanding, compare experience.

[55:47]

And I think it's kind of hard to do, this group's almost small enough to do it, but it's kind of hard to do in a group particularly in English. So I might ask you to at some point break up into two or three groups and have some discussion among yourselves. And I'd like to try it at least. If it's not useful, we don't have to do it, but I'd like to hope you'd be willing to try it. Now I'd like to work toward this sense of importance of attention. Okay. Buddhism is a, let's call it a yogic philosophy.

[56:53]

And it's not a revealed teaching. What does it mean that it's not a revealed teaching? It means that some human being discovered this for him or herself. And if some human being revealed this teaching to themselves, we can also reveal it to ourselves. Now, So the main effort in adept practice is to reveal the teaching to yourself. But also, there's no problem in sharing the teaching.

[57:55]

teaching as it's developed. Because a lot of the teaching is really about your discovering it for yourselves. Ideally, all the rules, for instance, in a mystic practice place are just Really, what makes it possible to do it together? Plus breaking our usual habits. So ideally, there's no rule that isn't either how to support each other in practice or how to rub us the wrong way on purpose. No. And I'm not saying this to get anybody to think about living a monastic or practice-type life formally.

[59:09]

the rigor in trying to keep the practice related to our basic life. If we look at And some of us really like to look at Julius. What does he do? He looks at things. He kind of looks at this, looks at that. And in that is what's most basic for human beings from this point of view of a yogic philosophy. There's curiosity. There's interest.

[60:36]

And there's direction. There's these two things, attention and direction. The most basic unit of a living being. Now, what is phenomenal about a human being versus a rock or this rock of a pillar? is that we can give attention.

[61:41]

And we're amused by attention. You watch a kitten, it gives attention. Thank you. So if we look at the most basic ingredient of life, it's attention. And the other overall The most important single quality to this attention we have, this mind we have, is that it can have direction. And we could say that all of Buddhism is based on working with attention and direction.

[62:44]

Now, I'll present to you these eight The eight forms of friendly attention. Or the eight gates of attention. And they're very simple. And I don't need to present this kind of structure. As Gerhard pointed out, conversation at the meal table. I mentioned the muscle of attention. But I might in a Sashino lecture mention the muscle of attention, but behind that

[63:48]

reference is this eight gates. And the important things in relationship to attention in Buddhism is that you give attention to attention itself. That's unusual, actually. In other words, most of us give attention to the bell, to this, but we don't give attention to attention itself.

[65:03]

The second is the thoroughness. And Third aspect, it's typical Buddhist way of doing things. Und der dritte Aspekt, das ist eine typische Art und Weise, wie man im Buddhismus Dinge tut, is attention. Very similar though. Attention not only points at the object, It also points at the mind giving attention. Okay. So this very typical Buddhism. What is the most... basic thing that's the root of life.

[66:11]

It's curiosity. It's interest. And you can see it in Julius or any baby, curiosity. And we need that. You know, you look at an apple and you look at it carefully. Is it edible or is it spoiled or whatever? Yes. So basically the practice of attention is rooted in not a revealed teaching or something, simple curiosity. But it's again a study of curiosity of the process of attention. You not only give attention to the object, You give attention to attention itself and the attention to the mind in which attention arises.

[67:15]

And then what is the result? You mature attention. You evolve attention into something that's different than So we could say mindfulness is the practice of evolving attention. And what basically is direction? Intention. Intention. We can give direction to attention through intention. And it's the working with intention and attention that's the root of all Buddhist practice. Now, like anything, you start with something extremely basic. The way Julius plays at the table.

[68:35]

And you examine in yourself the same attention and the ability to give attention to attention. Then comes up what kind of attention and in what direction. That's enough. That's it. The coming and going of birth and death is the true human body.

[69:38]

I find that Dogen was a 13th century Buddhist, Zen Buddhist, Zen master and philosopher. And one of my ancestors in the lineage. And God willing, I'm also happy to have him considered one of your ancestors. I think that's an extraordinary statement.

[70:41]

The coming and going of birth and death is the true human body. He means that this is not Eric's body. This is what he sees and works with as his body. But his true body, his true human body, is created from all his comings and goings in society with Christina and Julius and even with me and with his grandparents and so forth. All those comings and goings through birth and death are actually, when you look at it, what makes our body.

[71:47]

That's a very far out and big and realistic question. conception of what our human body is. And it's this body which practices. He also went on to say, even though is where ordinary humans begin. Although birth and death is a place where ordinary people stop, move around,

[73:08]

Even though work and death is where ordinary human beings drift about, it is also where great sages are liberated. So this is a Isn't that a great statement? Maybe you don't appreciate it so much yet, but I hope you come to appreciate it. It's also the statement of a teacher which is, again, not a revealed teaching. All we've got, if you don't have a revealed teaching, if there's no Archimedean point, there's nothing outside the system, then all we've got is this. So what are we going to do with it?

[74:48]

It's the ordinary coming and going of birth and death. And this is our true human body. I've also... I know big numbers kind of just get lost in the mind. Vast numbers. But one that's been sticking in my mind in recent weeks is if you counted in the in the neocortex, in the mantle of the cortex. Mantle or the cortical sheet in neocortex.

[75:53]

Anyway, the mantle. OK. which is about the size of a napkin and about that thick. If you counted every synapse in it, one per second, it would take 32 million years. That's right here, even there. See, you can make fun of somebody you practice with. My permanent translator is fighting back. He likes to fight back, actually. And there are 10, with 80 zeros after it, of positively charged particles in the known universe.

[77:10]

That's a lot. There are ten with millions of zeros after it, the number of connections possible in the neocortex. And what evolution shows us is the neocortex has become, during evolution, has become increasingly fluid. And its resources are allocated through competition. And there's no question, I think, also that literacy has changed our brain.

[78:21]

So what I'm saying is, I think that when you change the way you function, if you make simple changes, from like identifying with a literacy-based mind, to a mind that processes functions through signless states of mind, you're actually creating another kind of human being. another kind of human being where even probably medically it will be somewhat different.

[79:23]

I think there's surprisingly big changes even over decades in one person. But I think there are definitely changes How can I say definitely? But I think definitely there are big changes over generations. So I think that my feeling is that is that you get a population going a certain direction, and that direction gets more and more reified. And my feeling is that when you practice, you're doing something

[80:29]

By changing the way you function, you're doing something biological as well as psychological. So I think we can actually think of there's a certain plasticity in our beingness with others and with ourselves. That I think when we make decisions, we're making decisions for our entire gene pool. So on the one hand, I say, oh, it's very simple. All we've got is direction and intention and so forth. But at the same time, I think, when you build on those, you end up with a slightly different kind of human being. And that's why I think that on the one hand, it's true that you say, these are very simple things like direction and attention, but when you make these decisions and see things like that, you end up with something completely different than you started.

[81:50]

I think there's no, I think most people would agree that our consciousness, at least, is primarily created by culture and culture-bound. But, so what we have to ask is, what culture And how is it bound? And I think we have a choice of what culture we bring into our living. And if you actually begin to function less through identifying with language, in a basic way, you're changing your internal culture. Mm-hmm. Of course, when we look at Julius, we see that his development isn't just his attentiveness and direction.

[83:14]

It's how that attention is received by his parents and by other people. They've done studies which show there's a direct correlation of IQ and general intelligence with the kind of attention the child got from the parent. Okay. Now, we're just little guys. We're doing the life the best we can in our culture of this century. But that doesn't prevent us from having a big vision. And it's not something egotistical to have a big vision.

[84:16]

I think it's a necessary capacity of us human beings. So if we can have a vision, we can function in relationship to. It's almost irrelevant whether we realize that vision. But that vision becomes part of our larger way of giving attention to each other. And a lot of this has to be hidden practice. So you give attention to other people in terms of what's allowed by your culture. But you give some other kind of attention to... in every other way you can that sort of slips around the sides.

[85:36]

For instance, to just make a simple example, you're talking with somebody and having a normal conversation. At the same time, you've aligned your body with their body. Or you've brought your breath into conjunction with their breath. And you have to be a little careful, because if you do it too much, the person gets quite nervous. What's going on here? Or you can feel another person with your stomach while you're talking with your head. Then you can sometimes pull their energy down. by pulling your own energy down.

[86:43]

So basically practice is hidden practice, but you're attempting to live your vision without interfering with other people's views. Anyway, this is the general idea of practicing with others, which even I've been doing this 40 years, I'm a faltering failure. But I got the vision. So these eight gates, I'll make them really simple.

[87:51]

Observe. Mold. Mold is like to mull over, to think over, to ponder. Erwägen. Erwägen. But you mull is a process of making a puzzle or something, too. Yeah, but it's a process of thinking. It's also a process of thinking, to mull over, to think over, to turn over, to chew. It's like chewing your cut. Gären, aber auf der anderen Seite erwägen, versuchen zur Reife zu bringen. Gären. Gären. Aufmerksamkeit zu entfalten. Sich vorstellen, eine Vision haben.

[89:08]

Erkennen oder öffnen und das Gleiche. So those are just one word kind of memory devices. Now generally this is meant as a way to approach a teaching. But it's a Basically, a process of evolving attention.

[90:16]

OK. So let's take something as an example. Let's take my simplest example. A space connects. OK. Anybody want to say anything at this point? Okay, space connects. So someone tells you that, like I just did. So you've observed, you've just observed the object teaching the statement, space connects. You bring attention to it. Basically, we observe as you bring attention to it. And then you mull it over. Space connects. But you begin to have certain feelings through mulling it over.

[91:31]

Space connects, space doesn't connect. What if it did connect? You know, just simple ways you mull it over. There's nothing mystical about this. I mean, in very pedestrian ways, you think about it. But through thinking about it, you begin to have some feeling. And you begin to give attention now to that feeling, the result of having mulled it over. And Through that, often a teaching will unfold. So you begin to have an operative understanding of it. So we take something like this. You simply bring attention.

[92:45]

You get as much information as you can about it in just ordinary ways. You memorize the list. Have Christina suggested that we photograph each of these and sell them as posters? She didn't suggest that. So you put this up as a poster in the back of your mind somewhere. So that's the first step of just bringing attention to do observing. And you mull it over. Hungry ghost. If you keep mulling it over, you begin to see, suddenly you see somebody walking down the street and say, that's a hungry ghost.

[93:46]

They recognize it. My brother. No wonder. So in mulling it over, you begin to notice this in yourself and in situations. And so by mulling it over, you begin to have some examples, and you begin to think, Maybe this is so. Now, this is a natural thing to do. This is just an extension of natural curiosity. And most people practicing come to some process like this on their own. But once you notice the pattern in yourself, the process, and actually bring your attention to things, knowing the phases, you stay with the mulling over phase for a while.

[95:09]

You don't rush. A teaching like this is not meant to get you here. It's meant to let you stay here or here as long as you want. And it might be years or it might be months. You might be mulling over several different teachings at the same time. Get me not in a rush. But if you keep mulling this over, simultaneous, not sequential, my brother is a hungry ghost.

[96:11]

Actually, I can see a hungry ghost in me too. Then at some point you begin giving attention to, yes, I saw it in my brother, I see it in myself, I see in our society that we do such and such, you know. And it suddenly makes sense to you as an operative understanding. This stage. You give attention to what you've been mulling over, but suddenly it starts to open up.

[96:59]

@Transcribed_UNK
@Text_v005
@Score_74.32