This is trying to create a kind of self that works through awareness and the body. So if I had asked Sukhirashi, do we have a self? He'd say self covers everything. We could study that. Das können wir jetzt untersuchen. What the heck did he mean? Was hat er darunter verstanden? So I think that's enough. We're supposed to stop a few minutes ago, three minutes ago. Ich denke, das ist jetzt genug. Wir hätten ja schon vor einigen Minuten fertig sein sollen. I'm just trying to get you to think. Ich möchte euch nur dazu bringen, dass ihr denkt. I'm trying to let you help me get me to think. Ich möchte euch dazu bringen, dass ihr mir helft, dass ich drüber nachdenke. So let's sit for a minute or two.

[01:02]

And we'll get to mindfulness and speech after lunch. If just temporarily, during this teaching, you take away the idea, any idea of self, soul and ego,

[02:45]

Yeah, put it aside for a little while. If you can put the self, conscious self aside for a little while. Just... Notice mind observing mind. mind observing mind observing then we're at the center of the dynamic and practice of the eightfold path

[04:03]

Then we are at the center and the dynamics of the eightfold path. Is there anything anyone would like to bring up at this point?

[05:38]

In the last session I noticed this sentence, longing for the natural order of mind. Before, the last few sentences were that actually everything is a construct. My experience is this kind of phrase, it's a real chant. So it's kind of... It's the essence, but it's, you know, completely essence of the essence. So it took me real long to discover this phrase, yes. But I'm kind of surprised that there is one hand everything is construct, there's one thing, and the other one to desire the natural state or something.

[06:58]

Yeah, that's my fault. I actually wrote that line. And I was sitting with Suzuki Roshi and Kobinchino Sensei at the time. And we were trying to figure out an English for the chant. So most of that English comes from me. They'd try to say phrases and I'd try to make it into English. Kobin didn't know English at all at the time and Tsukiroshi sort of knew English. So somehow we hit upon that phrase.

[08:02]

And it was partially my understanding at the time. But I actually think the phrase should be changed. It's not a good phrase. And I tried to change it a number of times back in the 70s, but everyone likes it, so they didn't want to change it. I left it, I gave up. But since you remind me, you have to chant that we are longing for the artificial nature of mind. Longing for the mind that arises through artifice, through art. It's a complicated question, actually, because we could talk about it if you want this whole idea of original mind or some, you know, it's a, it's, I think, an important point.

[09:16]

But I don't know if we want to take the time now, but we can go back. Okay. Someone else? Everything's completely clear. And you expect me to have something to say then, I bet. Yes, it's supposed to be equal, fair, you know. Yes, I'm... For me, the question is, how should I practice or how can I practice? So I always have to question, how do I practice with this?

[10:17]

Can I connect this in the practice with my breath? The words, for instance. So I can ask myself, what is this effort? So first you think, can I solve that kind of through thinking? But then when I take this into zazen or sitting, then completely different things arise. Yeah. So the question is how to practice it. Yeah. The different things are often fruitful, though. The different things that arise are often fruitful. Okay, so we could say something like the right use or proper use of mind is the observation of mind itself. Step outside the eightfold path a moment and say, one of my fundamental reminders.

[11:42]

Oh, I see. I concluded that certain things I should remind us all and myself of every seminar and more often. until you just take it for granted. It's just your own habit. All acts of perception point at the object of perception

[12:46]

and point at the mind that is observing. And the second part is the more fundamental part, but the part we usually overlook. In other words, mind always points at mind. Somehow you really have to keep that in mind. Like I'm looking at you now, I'm seeing my mind. It's like you're in the liquid of my mind. Excuse me, I'm sorry, you're not drowning. The liquid of my mind. I've got to see that liquid as well as see you.

[14:07]

Now does that turn you into something less than yourself? The watcher or the watched. Does my saying, I'm seeing my own mind, turn all of you into fantasies or something less than you are? Yeah. I suppose, you know, maybe that would be a way of describing psychopaths. But as a practice, it's not like that. In other words, if I see you and I know I'm only seeing my own mind, or only what my mind can see of you, then I know there's a lot that I'm not seeing.

[15:25]

So because I'm seeing the limits of my own knowing, If you don't feel that, then you might have a pathological situation. I know that I'm only... As much as I'm seeing is only part of what's here. That is one of the clues to what concentration is in the Eightfold Path. So if the Proper use of the mind is to observe itself.

[16:43]

Okay, so let's go back to my... What I'm observing a lot, of course, is Sophia. Not only does she observe a lot of things and increasing her observational skills and as her observational skills increase her physical skills increase. It seems to me the more precisely she's able to observe something, the more also in a parallel development, the more precisely she is able to pick it up and things like that. Now I'm somewhat sadly observing the process of conflation that's going on now.

[18:03]

The point at which she's naming it... Is it putting layers on top of each other or is it melting together? Melting together, reducing. There's inflate and conflate. So when she's naming, not wording, naming activities, it doesn't seem to be reductionist. It seems to be maybe even enhancing. So she names, she has sounds or signs or names for activity. So the sound for a bird is, names the activity of birds.

[19:37]

So if she saw a shadow go across the thing, she'd say, no, it was the activity of a bird. This is a little off the subject for me to point this out, but it's very interesting to me. That form and pattern are more powerful by far than size. We were in front of a statue, a fountain in a park, with a baby that's bigger than a sheep. She immediately said, baby.

[20:44]

Oh, that's amazing. I mean, it's not about size. It's about the look of it. And we saw a stuffed ostrich, which was in a glass cage, which is... Several times bigger than me, and she saw him and... I'm not sure I'd recognize it as a bird. What the hell is this thing? A dinosaur? Okay. But this naming of activity is beginning to conflate into words.

[21:49]

Partly I'm approaching what Dieter brought up. Because words fit into sentences. Denn Worte passen in Sätze hinein. Words have to make sense in the syntactical structure of sentences. Worte müssen in dieser Syntaxstruktur eines Satzes Sinn machen. So the flight of a bird, the shadow of a bird doesn't exactly fit into a sentence. Also der Flug oder Schatten eines Vogels, der passt irgendwie nicht richtig in einen Satz hinein. So she's... This process of activity and observing the activity then turning into words is a real significant process. And I'm really wondering what the alternatives are.

[22:53]

She has to learn language and words, no question about that. And I'm looking forward to when she knows a few more words. Like shut up. You don't need to cry all the time. No. Okay, so she's observing herself. She observes objects, right? She's observing herself. She observes objects. And she's in the process beginning to observe herself in relationship to the objects.

[24:05]

And as I said, she definitely observes herself in the mirror. And she's even pleased when she puts on a sweater, both the act of putting it on that she can do herself or the look of it. And I think when she's pleased that she's done it herself she's developing a self. And then if she sees us approve of it then she's developing a self through us. Because she's observing herself being observed by others. The other day she was up here when we first came back from the United States.

[25:09]

We have some insulation along the door from about, I don't know, 1890 or something. And she's pulling it off. Before I knew it, there was a pile of... Insulation all over the floor. There was about an inch left. So for some reason I decided to save the inch. So she started to pull the inch off. I said no. First I just said no. Then after a while she kept trying it out. And I looked at her and she wasn't paying any attention to it. She was watching me stop her. So she was observing herself through others.

[26:27]

So this is all to say that we can't prevent, there's no way I think we can not develop a self of some sort. Okay, but just because it's unavoidable that we develop a self and a self-conscious self and it must be the primary source societal act. Because the creation of a self through others and yourself

[27:27]

The only way you can really relate to your parents, your family and society. But that still doesn't mean the only way we know our activity is through the self. I want to say that the self is the fundamental social act, so we say. But just because it's so important and essential and so early in our development,

[28:35]

It doesn't mean we can't loosen its hold on us up. And look around it. I'll go back to the beginning at the roots of mind observing mind. Because before she had much sense of self, mind was observing mind. So I'm asking us, the Eightfold Path asks us to go back or awaken again Pure mind observing mind.

[29:37]

All right. So mind observes mind. I think Buddhism recognizes that the world flows from this act. Now this Basel chimp certainly has some kind of self. Our dog Igor has some kind of self. But as a primitive self. Compared to a self-conscious self.

[30:43]

And compared to the freedom from self of Buddhist practice. So we're not going back to being something like this Swiss chimp. Again, mind is observing mind. This is, I would say, the central act of Buddhism. All right, it's an act. It's an act, it's an action.

[31:47]

And what happens when the mind observes the mind? What happens when the mind observes the body? Now that's the four foundations of mindfulness. What happens when mind observes itself? Okay. Now we can look at why speech is there. Okay. Speech is there because it's one of the most fruitful target for mind. If mind is going to observe itself, or rather if mind is going to observe, let's say, something other than itself,

[32:50]

That's its simply best target. And according to the Eightfold Path, that's speech. That's why it's in the list ahead of conduct. Because you can observe your activity, walking in and out of the room and so forth. That doesn't transform your speech. Makes you more alert, aware and so forth. Okay, can I ask something in between? Yeah. Is conduct behavior or is conduct just what you're doing?

[34:06]

It's all of that. Again, okay, let's go back to one of the reasons I talked about Sophia naming activity. You have to understand that these are all signs. They're semiotic. They're signs anyway. They're not words and they're not names. They don't name anything and they're not really words that fit into a sentence. They're in a way, we could say, signs for a whole lot of activity.

[35:06]

Eightfold has many meanings, but one would be activity. Eightfold doesn't mean eight items. ist eben nicht einfach nur acht Dinge. Fold means it folds together and unfolds. Achtfach bedeutet, dass sich das zusammenfaltet und dann wieder ausfalten kann. And every time you fold it together and unfold it, something else slightly different unfolds. Und jedes Mal, wenn ihr das einfaltet und das dann wieder auffaltet, entfaltet sich etwas leicht anderes. If it just folded together, it would be a list. But the folding together means that the folding itself changes it. So the order is something about how you fold it together. Okay.

[36:31]

Yeah, we could have reading in here instead of speech. Bringing attention to your reading wouldn't have... If that was in there, you'd have to have a list of about 800... The 800-fold pass. So just paying attention, bringing attention to your conduct makes you more alert and so forth. It doesn't have much effect on your speech. But if you bring your attention to your speech, it has a profound effect on your conduct. Okay, so speech is there because it's the best thing for the ordinary person, a non-yogic adept, to bring their attention to.

[37:51]

The non-adept yogi or the non-yogic adept. Yeah. Okay. So how do you bring your mindfulness, how do you bring attention to your speech? Well, when you bring your attention to your speech, what do you discover? Yeah, you discover that speech is made by the breath.

[39:03]

So you're inevitably bringing attention to your breath as well as your speech. Und ganz unausweichlich bringt ihr damit eure Aufmerksamkeit auf den Atem, sowohl als auch auf das Gesprochene. Und auf den Mund und auf die Zunge natürlich auch. Primarily it's an activity of the breath. No, breath isn't in here. Yes, but it's discovered by bringing attention to your speech. So if you practice bringing attention to your speech, you find that speech and breath are inseparable. So if you start to bring attention to your speech and breath, now, this is, again, Sophia is learning to walk by walking.

[40:14]

I can't really teach her to walk. She's learning to walk by walking. And she's slowly learning to run by running occasionally. But she really wants to jump. And she's seen people jump, but she doesn't figure it out. She doesn't know how to jump. So she does little dances of triumph quite often. She's accomplished something. She's so pleased. She dances like this, you know. And what struck me is she struck me is when the church bells strike. She has a sign for sounds, you know. Which is putting her tongue out like.

[41:32]

And we saw her learn that when she heard the dog lapping water. So when the dog first arrived, she heard him in the other room. And then she heard him in the other room. She raced in to see what it was and then turned around and came out and went... So she soon adopted that became a signal that she was hearing a sound and wanted to know what it was. Now, when she hears church bells, she swings her arms. It's unbelievable.

[42:43]

It's like her body is part of the church bell. There's almost no separation between the phenomenal world and her response. So the church bells ring. We were in Austria, a lot of church bells. She spent a lot of time doing this. When she wanted us to notice it, she'd go... Marie-Louise is really alert at picking these things up. Sometimes I don't notice. Why are you telling her there's a car in the distance? And I look down and she's going... And then she says, Marie-Louise is very sensitive and I ask her, why do you say that there is a car driving back there?

[43:43]

And then I look at her and she stands there. So we bring attention to the voice breath. And we discover, of course, we notice that breath and speaking are inseparable. So we might as well give equal attention to them. Now, if we start doing that, our breath becomes much more present in our speaking. It just happens.

[45:02]

And you then start to notice that a lot of your thinking is, I mean speaking, is really a form of, a lot of your speaking is really thinking out loud. Your lips are racing to keep up with your mind, with your thinking. They had contests in America, how fast you can speak in how many words you can say in 30 seconds or something. And if you're good at it, you can get very high-paying jobs reading advertisements on the radio and television. And if you win that, you get very well-paid jobs for radio and television advertising readers.

[46:12]

Yes, some people... Oh, no, some people can say an immense number of words very clearly, and people can understand it in a very short period of time. But that's not really the body speaking. Okay, so what happens when you begin to bring... I'm going slowly this because I really want you to get the brush strokes. Okay, so as Sophia learns walking by walking. Also, wie die Sophia das Gehen durch Gehen selber lernt. I started to say she tries to jump and she just imitates jumping, but she doesn't get off the ground. I tried to show her, but studying how you jump, it's a very complex act of the feet and the legs bending and so forth.

[47:16]

Yeah, so she's just going to have to learn to jump by herself. She wants to so badly, I've tried to say, well, do you do it... doesn't help her at all. We have to learn practicing by practicing. I can say quite a bit this afternoon about breath and voice. But I can say infinitesimal percentage of what it's like to practice it.

[48:16]

You just want to start bringing the entry teaching of the Eightfold Path. It's the entry teaching of the Eightfold Path. The earliest teaching of the Buddha the source of all the teaching of the Buddha, is this bringing breath, attention to speaking? I'm trying to make it sound important. Right there, the third. The first act, the first thing you can act on is to bring mindfulness to your speech. And speech is the activity of speech. In the four foundations of mindfulness it says bring attention to your thinking.

[49:43]

But this is prior to that teaching and this says bring attention to your speaking. Okay, and the speaking is the activity of speaking. Which includes the breath. So you're bringing attention to the breath. The breath is the medium, the vehicle of attention. It's almost like as sound gets to you through the air, Mind gets to you through the breath.

[50:56]

Okay. So the first thing you're really discovering here is that breath is the vehicle of mindfulness. Okay. The lorry, the laden? Lastwagen. Lastwagen? That sounds funny in English. I couldn't say that in English. Might be true. Also, das Last ist Lust auf Englisch. Also, er sagt Lustwagen, das könnte er nicht auf Englisch sagen. Breath is the wagon of lust. It might be true, but we're not talking about that today. Okay. Now, through this, you've discovered breath is the vehicle of mind.

[51:59]

And it starts changing your speech. You begin feeling your breath in your speech. The sounds become kind of shapes of the spirit, of the breath. Yeah, and... Of course spirit means breath. Inspire, expire, so forth. So you're, we could say you're maybe discovering to some extent your spirit.

[53:20]

whatever that is. And you're beginning to feel your body in your speaking. So you just keep doing this whenever you have a chance, you bring your attention to your breath, to your speaking and your breath. And speaking is a physical activity of lips and mouth and so forth. And your diaphragm, lungs. And so you're beginning now to bring mind into the body, into speech through the breath.

[54:47]

And through the speech and breath, you're beginning to bring mind into the body. No. Through speech and breath you're bringing mind into the body. So what are you doing? You're weaving mind and body together, literally. You're weaving it together in your speaking. Okay, so after a while mind and breath and speaking and body are one integrated activity.

[55:52]

They're integrated and they're integrating. That's a real big step. And you don't have to be a Buddhist even. I heard lots of people speak other than Buddhist. So if you just start bringing Breath, attention, attention to your breath and your body. This, you know, desire we have to be nowadays, to be a body and mind more integrated.

[56:58]

The loom is speech. So it's the loom of speech which is there as the third of the Eightfold Path. Also, was hier als drittes im achtfachen Pfad steht, ist der Webstuhl des Sprechens. Okay, now, why do lie detectors work? Weshalb funktionieren Lügendetektoren? They work a pretty large percentage of the time. Also, zum großen Prozentsatz funktionieren sie. Because the body doesn't lie. It's very easy to make the mind lie and make your words lie. Very hard to make your body lie.

[58:17]

And your body, just this little article, as people have known for a long time, your body knows what you're what actions you're about to take before your mind does, before your thinking does. Okay. So what are you doing, weaving mind and body together? You get so you can't lie anymore. Hey, that's a big one. And it changes your thinking too. Because the thinking connected to the body is so rich by comparison to the thin thinking that's disconnected from the body.

[59:35]

Our most famous genius is Einstein. And he's also pretty well known that he tended to think he got his ideas from his body. Part of his genius may have been that he trusted the way his body felt, which led to certain ideas. Also, Teil seines Genies lag darin, dass er dem vertraut hat, wie sich sein Körper angefühlt hat, wenn er verschiedene Sachen gedacht oder entdeckt hat. What's this word, anschauen? Ja. Anschauen, which I guess Einstein used, but it means to, as I understand it, it means something like to look and pray at the same time.

[60:55]

It exists in English, this word. No, the word doesn't exist in English. It means something like looking and praying. It's a bit like a Russian told a friend of mine, an icon is not a symbol of God, it's a window to God. Now, when you start practicing the Eightfold Path and really start weaving speech, breath, and body together, You may notice that you only imagine the possible.

[61:56]

Then or before. Through the practice you notice you only imagine the possible. You imagine what you can do. I suppose it doesn't mean you don't have fantasies, but you could have fantasies, but you do notice that suddenly what you think of or imagine, yeah, it's possible. Also, das bedeutet nicht, dass ihr vielleicht keine Fantasie mehr habt oder so, aber ihr merkt, wenn ihr sozusagen... For example, if you're standing on a building and you want to jump to another building across an alley, your body knows whether you can do it or not.

[63:05]

Your mind doesn't know. And hopefully you don't trip. And hopefully you get old enough not to do those things after a while. So what happens is you're developing a truth body. So we can start talking about something like true nature or truth body. We can start talking about not a world view, but a true view of the world.

[64:05]

Yeah. Yeah. We say, can you say face of the world? You could, yeah. Okay. Okay, so the entry, the gate of speech in the Eightfold Path is a gate or an opening to the truth body. ist ein Tor oder eine Öffnung zu dem Wahrheitskörper. And the truth body then transforms conduct. Und dieser Wahrheitskörper, der verwandelt dann Verhalten und Tun.

[65:13]

So you can't really practice conduct in the Eightfold Path until you practice speech in the Eightfold Path. And until you realize this unison, unity of speech, breath and body, and mind, Now, if you see somebody, somebody's reading your story, oh, they gave some guy, and it says in the newspaper, a lie detector test. You can say, oh, that's the proof of the Eightfold Path. Mm-hmm. No one will understand what you're talking about, but you know.

[66:16]

Okay. The lie detector that proves the Eightfold Path. Okay, so now we've got We're supposed to stop in 25 minutes, I hear. And we haven't had a break. What shall we do? Shall we take a stretch and come back for 15 minutes? What do you want? What does the schedule say? No one knows. The schedule says we have a lot of time until the seminar is supposed to end and then the actual dinner. So we could have a break now and just go on a little bit longer. Okay, because I usually stop at four, but we can go a little longer.

[67:20]

Let's have a break. Shall we have a break then? Shall we just have a short break? Okay. Okay, so let's say we have a break till ten to four. Then we can have a little walk and stretch and then we'll come back for a little while. Okay. So how are we doing? I don't know if we... What I wanted to do today was before we start this evening, so you have an edge on all the people who arrive tonight,

[68:27]

A little advantage. No. So that I wanted us to see how the four foundations of mindfulness is rooted in the Eightfold Path. So, Mother, I think maybe you've got that, you've got that feeling, you've seen that. But, yes, but does anybody want to say anything? Louise came up and said a couple of things to me about what surprised her about it. You might say what you commented. That you don't get a behavior template and say you shouldn't lie, you shouldn't do this and you should always be nice and so on and try to press your language or your behavior into a form and a thousand rules and you don't even know where to look anymore, what to pay attention to, but that you

[70:15]

I don't know how to translate that. So this is this consciousness anchored in the body, where you are confronted with what you are currently facing. So I can't talk about someone because the person is probably just sitting on the chair and no one is currently bringing what I see, but these are stories from the past or memories that you need to talk about. So if you are anchored in the body and anchored in the situation, No, this is Gabi wants to say something.

[71:21]

Not boxed in, you said that? Yeah, I said not pressed into a shape and rules. Yeah, Gabi? So she says, but in your body there are past memories are stored. So they could be negative. And they're just as real as... Yeah, that's true. Do you mean that because there's negative things you can lie through your body? What do you mean?

[72:23]

I mean, yes, yeah. Yeah, that's what she means to what I see. I say you can't kind of bad mouth. I see. She's speaking to what you said, yeah. Because you're located in the moment or in the primary consciousness. But she says, well, I assume, can't you talk badly about somebody who you've got bad memory in your body? No, sure. But what you notice, at least my experience is, what you notice is that when you do that it makes you sick. So in that sense, right speech would mean that it's speech in the sense of a wide activity, including thinking,

[73:35]

You feel the karmic consequences of negative thinking much more directly. Because you can't just think it, you now feel it with your whole body, and your body... It's really terrible to have bad feelings for somebody else, if they really are in your body. No matter how much, in a superficial sense, they deserve your bad feelings. It's not worth it to you. Okay. Yes.

[74:44]

We also said, then seeing another person is seeing your own mind, and then even less you will say such things about this. Yes, that may be true. I hope it's true. Yeah. I have a question about, you said, Sophia, when she makes sounds, it's a sign for activities. It's not a word or something. My question is what... what keeps that signs in a similar um what what makes her doing the same when she seized perhaps the shadow problem of a bird which is seeing a shadow is quite something different than hearing something yeah so what makes her doing the same the same sound by so

[76:04]

Yes, German, please. German, please. Yes, you said earlier that when you see the shadow of a bird, that it is a sign of an activity. And to hear a bird is a very different activity than to see the shadow of a bird. Well, I don't know if it will be a theme of our seminar. But it could be. which is the relationship between seeing entities and seeing activity. Now, this seems to be a hard distinction for most of us to get. So we have to reach into it from various directions.

[77:20]

Let's say that the word bird is a name for an entity, bird. Okay. So, if I see a bird, that's the bird. I'm not the bird. I'm Dickie Bird. I mean, I'm... I was called that sometimes as a kid. Dickie Vogel, yeah. Okay, but what I see is activity and not entities.

[78:22]

So I see the activity of birds, of a bird. Then my actually listening to it is part of the activity of the bird. And my imitating the bird is part of the activity of the bird. The boundary of activity is much wider than the boundary of entities. But the wide boundaries of words, the wide boundaries of activities don't fit into sentence structures. But it fits into a semiotic structure.

[79:40]

It does? It does fit into a semiotic structure. What's the difference between semiotic and a sentence? I will tell you. Oh, good, thanks. Aber es passt in einen semiotischen Zusammenhang hinein. In eine semiotische Struktur passt das. At a semiotic level... ...has the same weight as sticking your tongue out... ...or swinging your arms... ...or saying woof for the dog... ...or saying... Buba for the Buddha. What does she say, the Buddha? Bube. Something like that for the Buddha. She called a little tiny Mercedes, no, BMW sports car the other day.

[80:45]

She literally went up to it in the vents, you know, she hugged it. What is she going to expect as a graduation present from high school? I can't afford it. Then what did she do? A big white panel. Oh yeah, she went up to this little car, hugged it and said, baby. And then parked next to it was a big white panel truck. And you know what she did to that? Yeah, she went out and, Papa! So, at a semiotic level, those are all the same weight. Because cars, she sees me driving, so cars are part of my activities, so they're partly papa.

[82:01]

Yeah. Okay, so now, your question again? My question was, what is it that makes her give the same sound or sign to such different activities than the shadow of a bird and the sound? Just because she's seeing activity, yes. Okay. No, you didn't say what's the difference between sentence and semiotic. Why one fits in and the other one doesn't. Well, because words have to... Signs don't have grammatical rules applied to them. Words have grammatical rules.

[83:04]

Names don't have grammatical rules applied to them, but words have grammatical rules. So you could put Krrsch into the sentence, but nobody would understand what Krrsch meant in a sentence. The krish did such and such. Yeah, I mean, you wouldn't know it was the shadow or you wouldn't know what it was. So what happens when we do that? If we put in a sentence. Yeah, no, let's say what happens when we turn all of our pattern recognition, semiotic behavior and naming into words. Also, what happens when we turn all of our semiotic patterns

[84:10]

and naming into words. Remember, the mind is constructing the mind. You are giving the mind the shape of entities. Some people can't distinguish thinking from language. At Rastenberg we had that discussion. Some of the most intelligent people were thinking and language are the same. And from the point of view of Buddhism, language is just one way to think and not necessarily a very productive way to think.

[85:15]

Language is a great way to think, but it's not the only way to think. But in general, we shape our process of noticing into a language process. Yeah, and what is... What is the success of Buddhist practice rooted in? Repetition.

[86:26]

It's a mantric practice. There's no commentary on the planet that can tell you what I told you about speech. Except this tape. Anyway, because what I said arises through doing this. And you can listen to this tape a hundred times if you want, but only by doing it will you make it your own. I can just see somebody driving along the Autobahn, they come to that statement, they open the window, throw the tape out.

[87:48]

Heck, and I listened to it twice before I noticed that sentence. So what is language? What is speaking? Also, was ist denn Sprache, was ist sprechen? Repetition. Wiederholung. Language itself is a mantra. Sprache selbst ist schon ein Mantra. And you've been repeating a certain shape of mind since infancy.

[88:48]

Und ihr habt seit Kindheit an einen spezifischen Mantra, So it takes meditation practice to get you to see around that. And even insight won't get you around it. Mindfulness practice won't get you around it. You need the still sitting and the stillness of mind to see past the repetitious habits of your entire life. Okay, so now I'm only going to say one more thing.

[90:01]

And then we'll end. The one more thing is the relationship of the next several paths, of the Eightfold Path. So I would make a distinction now between mindful attention and mindfulness. Okay. What we're doing when we bring mindfulness When we bring attention to speech, that attention we could call mindful attention. First it's just attention. The Eightfold Path is we bring attention to each of these.

[91:03]

And we knock on the door with attention to each of these. And if you knock on each one, when you knock on speech, the door moves a little. Oh, that door, this was the only one that moved when I knocked. So you knock a little more. After a while, you notice the door is nudging open. And your attention, you can start bringing your attention to your speech. As you bring attention to your speech, you recognize breath is inseparable from speech.

[92:29]

And as you recognize that speech and breath are inseparable, You're knocking attention. Your attention starts turning into mindful attention. And as breath and speech are joined to mind, joined to attention, That breath and speech start spreading into the body.

[93:30]

And that breath and speech start spreading into the thoughts, into meditation. And it really does weave thinking, body, breath, mind together. So speech is only the door. Also ist dieses, das Sprechen ist nur die Türe. And right speech, perfected speech is one of its fruits.

[94:26]

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