just to consider how much we should speak about that. Okay, does anyone else have something you'd like to... Consider rehearsing. I'm not promising rehearsals. I'm considering. I don't really know what I'm going to do. I just... Weil ich wirklich nicht weiß, was wir tun werden. Ich möchte einfach nur ausfühlen, was wir tun könnten. Okay. Just to add something, the problem I want to bring up, it seems to me in one way rather trivial. But it happens on a daily basis to me, and also when I sit satsang, I realize that I get angry about it.

[01:33]

About satsang? No, not about satsang, but about what comes up. And it's the way I am dealing with other people, And I realize that often there is a lack of mindfulness. And I realized that I spent many years to practice that. So I spent many years practicing mindfulness. And in the meantime, I think I'm rather mindful. But because of that I think there are many problems that creates many problems with other people.

[02:35]

For instance, when I work together with someone, And also in my work with my clients, I realize it's easier to teach it to my clients than to live with myself. But I'm very interested to enter in that question more deeply and I'm also very interested in this aspect of dealing with other people, being in contact with other people. And teamwork and how it goes perhaps in Johanneshof to bring, to do it together.

[03:46]

What is the aspect of contact and communication? We're not always such good examples at Johanneshof. That in itself is interesting. Yeah, okay, you can think of mindfulness as one aspect of mindfulness. Is it clears the water. And in clear water rather than muddy water, various things happen. Yeah, fish like the clear water better than the muddy water. You know, some fish like the muddy water better. But also some teachings will surface in clear water, which won't surface

[04:49]

or float in muddy water. And one of those is the six parameters, which are central to which are central to Mahayana practice. It's the urn. Urn or... What do you make butter in? Churn it, but it's in a... Anyway, it's the kind of... You mean this wooden box? Yeah. It's the kind of urn or place where you churn the bodhisattva, the butter sattva. The better suchness.

[06:02]

The better suchness. And it's the, can't find words, but the core of the imagination of relationships. The core of the potentiality, the imagined potentiality of relationships, which is for both the... region of ordinary relationships and the forging of bodhisattva relationships.

[07:14]

So I can put that up. I don't know what we'll do, but let's see. Even if we don't rehearse all these things, I think we can see how these teachings relate to each other. How such teaching allow you to put practice into effect.

[08:15]

One of the basic ideas in Buddhism is access of principle. Access, correct. When you... How do you... How are you in a situation that you turn it and turn it in such a way that you can practice in it? One of the things I admired about Jerry Brown, the present mayor of Oakland.

[09:23]

And Paul has been a good friend in Oakland. to Jerry for years. When I first got to know him just before he was governor, when he was first governor of California, He has various degrees of interest in Buddhism. I think he's the only public official that anybody knows about that's ever done a sashimi. One thing I admired about his political skills in the early days was that there'd be a situation, a big problem. Mark people around him, telling him how to solve the situation.

[10:36]

And often there was rather opposite ideas about how to solve the situation. Most of the situation was not solved. He could do something. Maybe he learned it by growing up in a political family. Instead of solving the situation, he changed the situation into a situation that was solvable. It was a kind of gift outside everybody else's front. He just changed it into something and that's all. And practice is something like that.

[11:39]

How do you change your situation into something that's solvable, actualizable? Before we have a break, can you bring us something else up here on the flip chart? If nobody else, I would like to. Well, what? But I don't know. It's not a practice. It's much more a question. Oh, well. I have been practicing for a long time with you, so I have some kind of feeling or understanding of Buddhism.

[12:46]

I hope so. Or I don't hope. But I started doing psychotherapy one and a half year ago, And I realized that I entered certain areas I didn't enter with practice. And on the other hand, there are also areas in psychotherapy you don't enter in practice. So somehow I'm dealing with the same stuff. my, whatever that is, but with different kinds of practices. And since the head title of this seminar series has always been psychotherapy and Buddhism. So I'm quite interested in what are the differences? Where do you see the differences? Because you It's such a big difference to deal with my story in psychotherapy, but still there are emotions which I also can enter in practice.

[13:52]

But still there is a difference. It's quite a different thing. So maybe it would be interesting also to see what everybody and what you think about that. Does anybody need a translation? Yes. So I have been practicing with Beke Roshi for some time now and I have felt that I also understand a little bit of Buddhism. And a year and a half ago I started with a psychotherapy and what is interesting for me is that dass man ja immer mit dem selben Zeug, mit sich selber, was immer das jetzt ist, da gibt es ja verschiedene Formen von Selbst, über die wir jetzt nicht reden wollen, aber grundlegend beschäftigt man sich mit sich selber oder beschäftige ich mich mit mir selber. But with very different practices and there are also different results. So that when I deal with myself in psychotherapy and with my story, then it is something completely different than when I deal with myself in practice.

[14:55]

And yet it is somehow very similar. There are a lot of overlaps, but it is also something fundamentally different. And since the title of this whole seminar series, which has been around for a very long time, is also Psychotherapy and Buddhism, I would be very interested in where you see the connections and cross-sections, or where are the connections and where is it something completely different? Because, yes, that was what I said. That might be of interest to a few people here. Yeah, I think that some of you, when we first started, I think, if I remember, said that you noticed that clients who practiced made better use of the therapy than clients who didn't practice meditation.

[15:58]

And I've noticed that practitioners who've done psychotherapy make better use of practice than those who don't. In fact people who practice even a lot who haven't done psychotherapy usually have big blank spots in how they They don't interact with their personality. Yeah, so it's probably not couch or church. It's couch and church. Yeah. But it's hard to make a comparison, actually, of the two as overall approaches.

[17:13]

Because... A lay practitioner is... How do you compare a lay practitioner to someone who is really doing it in a traditional way, living in a monastic setting for minimum ten years? And where it's set up that you can... the teacher and the practitioner can really spend a lot of time together. Plus when it's the basic conception is you work on your personality at the end of ten years of practice, not at the beginning. And here I'm making distinction also as I think I have in the past between personality and psychology.

[18:18]

For instance, I would say that Sophia, from the moment of birth, has something like a personality. I don't think she has much of a psychology. And she has very little personal history yet. And I think personality is something almost genetic. And how you work with that in the context of your story and so forth is also, I think, worth looking at. But in any case, I don't think we can sort this out clearly, but I think we need, my own feeling is we need to keep plowing this territory.

[19:39]

Yeah, and as you know, I would... I think some kind of dharma psychotherapy or psychology can be developed. Okay. So, anything else? Yes. I say in German first. You have already spoken that it is also about that something wants to come to the surface, that it wants to have connection to something that you call actuality, as it is. And my question is, You need tools to really perceive it, because he said we do it as Buddhist practitioners, but maybe it is also the task of the psychotherapist to perceive what wants to rise up there.

[21:00]

And I remember that, for example, Stengard, who wrote in his life, It's called spiritual emergency situations, where people come, with whom something wants to come to the surface. But with which concepts and with which tools do you go about it? There are different ways to go about it. You were talking about, early this morning, about something that wants to surface towards... and that is only satisfied with something you called actuality as it is. And you also said that we in Buddhism work with that and psychotherapists might too. And my question is, what kind of tools or what kind of right view or world view do you need to actually see what wants to come up?

[22:04]

And the way the world view you have determines what you see and what you don't see. And I was reminded that Stan Graf only did it an organization that's called Spiritual Emergency for people who are in a situation where something comes up. But what kind of tools and how do you perceive this and what kind of different tools can you use to deal with the situation? And if you have different worldviews, you see different things and you act differently. Yeah, yeah. We should take a break soon, but maybe you could also make that more precise at some point.

[23:09]

I'm sorry. That's what you described as a general picture. The answer is all of Buddhism. At least if you could make it more precise at some point. But it's true that I think that practice and life itself can be a disintegrating force. Probably the four foundations of mindfulness are the best antidote to this disintegrating force of actuality as it is.

[24:12]

Now, I assume that not everything we've talked about in nine years It's crystal clear and fully actualized. So you may have something you want to bring up. But it hasn't occurred to you. Okay. So let's have a half hour break. And that's I'm also going to put Maitreya Buddha there. The Buddha of the, what's called the Buddha of the future. Okay, so we'll have one minute of quiet. Hey.

[25:35]

Anyone would like to bring up? I've never known you to be so silent. I make your mind cool. I don't eat much since four days, so maybe that makes me silent. You're fasting? Yes. OK. Is there some ...? Yeah. I'm thinking a lot, all the time, very often about the structure and the content and how much freedom there is within the structure.

[27:36]

And what I realize is that I am putting more emphasis on the structure than on practice. And on the other side, I also have the feeling that the structure is somehow putting myself into boundaries. But on the other way, I know that structure is necessary to a certain extent to be able to practice. So that's something I'm very occupied with and thinking about a lot.

[28:46]

So can you give me an example of structure and of content? Can you give me an example of structure and content? If I... For instance, when I'm in a group and I'm very much taking care to conform with the rules, then I have the experience that I'm quite irritated about that. When do I have to get up? How am I supposed to walk? How am I supposed to sit down? You're not talking about this room, are you? You're not talking about this room, are you?

[29:49]

No, I don't have the feeling in this room. To a little extent, yes. To a little extent, I am quite unsure, unsecure. I wish people who weren't so familiar with sitting would sit on chairs. Anyway, I offer anyone that there's no reason we have to sit this way. And there's reasons also for practice to sit this way, but that's another question. Yeah, well, the relationship between... Okay, so that was structure. Now where's the content? You're speaking so far just structure in general, not the structure of a particular teaching.

[31:09]

Sorry. But if I think about it like that, whether I Mm hmm.

[32:11]

I don't know whether I got you right. But also, it's hard for me to put it in a certain way. But if I am quite concrete about the example, for instance, this morning, 6.30, it was rather hard for me to come because I was very much occupied with my thinking, should I come or should I not come? Maybe I should stay in bed and I need the rest. So I was rather much occupied with this whole idea of coming and not coming and 6.30 I'm supposed to be here. Yeah. Yeah, that's your problem. And my problem, too. Even when I say the first period is especially voluntary, we have that problem.

[33:39]

Yeah, yeah. Yeah, I don't know. I'm just speaking to your example. I try to make most choices as simple as possible. hearing the bird song. If I hear it, I like it. If I don't hear it, I like something else. So if I had decided not to get up this morning, and I stayed up fairly late last night, Even though I'm more supposed to be here than you.

[34:54]

If I decided not to come, what should have taken me about that long? I never would have thought about my choice again. I would have just come now or something. That kind of thing at least I would describe as part of the craft of practice. Separating the... The separating effect from cause. Also this... What I mean by that, if I listen to the bird, of course there's an effect if I...

[36:01]

hear the bird. But I don't have to add, oh, I missed hearing the bird. Or I should have heard the bird. I just didn't hear it. Oh. Yeah. You know, Mahayana, early Buddhism, I would say, you know, when we speak about early Buddhism and later Buddhism, it's a little bit like looking at a Western church where you see the, originally it was a Romanesque church At some point it's part Gothic in some parts.

[37:09]

And then you go in and it's Baroque. Yeah, Buddhism is like that. It's sort of early and late, all mixed up. And these basic teachings are... Most of them are really early Buddhist teaching. Yeah, and what's the difference? Well, I mean, at least one of the differences seems to be in early Buddhism. There was more attempt to control. To control your impulses, to shape your impulses. And in later Buddhism, there's a more effort to... trust your impulses and allow them and transform them.

[38:15]

Yeah, it's a flavor and an attitude, but it makes a big difference. The content is the same, but the structure you bring to it So in Mahayana Buddhism, the point of entry becomes important. I don't know if I know what I'm saying here, but I... trying to say something. In other words, I haven't thought about thoroughly how to say this. So I'm making some kind of approach. Now what is this point of entry? Yes. I call it something, I don't know, the words I attach to the point of entry.

[39:33]

Are something like choice. Interruption. Interruption. Feel real with awareness. Give us an... It's not a choice.

[40:39]

Intent. Intention. Intent, but not intention. Where do you put it here? Maybe you can tell me a little bit. Yeah. Noise. And I'm ready. Intent is... Yeah. Intention so strongly, at least in English, carries... with it consciousness. Intent, the way I'm using it, is something that you hold.

[41:44]

But it's not... It doesn't necessarily carry consciousness with it. Mm-hmm. Could it be somehow like I directed towards something? Directed towards something, yeah, but not with consciousness. So you make some choice. Perhaps you make a choice not to make a choice.

[42:49]

To suspend a choice. That's a kind of choice. Yeah, and you... Yeah. Okay, so maybe I should go... Maybe this is easier to come back to later. So let me go to, unless you have some objection, to the three minds of daily consciousness. Okay. Okay, I think the simplest thing is to speak about that first. I mean, yeah, to speak about it in a simple way first.

[43:53]

Okay, so these three minds are, as Siegfried said, immediate consciousness, secondary consciousness, and body. borrowed consciousness. And it's a borrowed consciousness we call borrowed because you've borrowed it from your culture. Yeah, and it's I think in Castaneda's phrase he would call it a foreign installation. An army base in Germany that's not yet been moved to Spain. Yeah. And this foreign installation, army base, or whatever you call it, is often a kind of headquarters.

[45:09]

And to get a feeling for this, and I think it can be this... these three minds of daily consciousness can become a very basic fact of your activity, a continuous fact in which you can feel their individual and simultaneous presence. We're supposed to have lunch at 12.30? This is impossible. borrowed consciousness.

[46:22]

I've done this a lot, so I hope I'm not boring you. It interests me, I just imagine it's boring you. Now, what I'd like to show you, make clear later, that this is actually rooted in the first foundation of mindfulness. And there's much more depth to the practice, there's much more depth to your actualization of this. to your enactment of this, and that's hard to translate.

[47:37]

When you have fairly fully developed the first foundation of mind. Okay. Okay, immediate consciousness is, in the usual examples I use, you're taking a walk in the forest here, and you're not thinking about anything. Maybe you're with a friend, and you just feel the... path, the trees, etc. If you want to bring a teaching into that walking along, feeling the path, you can bring attention

[48:41]

You can just bring attention to your activity, to what you're doing. Okay, but we often have habits of attention. We have habits of attention which make us think about things if we're walking along. You can practice the sensory disnyanas. And just for the heck of it, emphasize the smell of the past for a while. Silence of the true trunks. For instance, don't just listen to a sound, listen to the silence as well. So you don't say, oh, there's no sound.

[50:15]

You listen to the tree trunk equally listening to the leaf. And likewise, you feel the space of a tree as well as its the structure. Yeah, this is like what they call exercising in English when you go to the gym. The word calcine. Yeah, not calcine. Not calcine, but aerobic fitness. So this is sensory fitness practice.

[51:16]

And it's assumed in Buddhism that if you're going to do physical fitness practice, you do sensory fitness practice. And, you know, if you begin to really have a habit, and now I'm going back to this collateral knowing, or coincident knowing, I think it's this one. That's all right, anyway.

[52:31]

this symmetric complementarity. This is a phrase of Barbara Dutton. Barbara Duden, she wrote books. She's a historian of women's bodies. And she's published a couple of books. They're in German and English, published by Harvard University Press. She's a well-known dictionary family. Describes men and women having dissymmetric complementary Not symmetrical complementarity, but dis-symmetric complementarity.

[53:50]

And I think that's a, you know, to me this is a powerful idea, what that means to me. Things are complementary here, but not through symetricality. Maybe a way of saying viva la difference. Is it like they fit together because they're different? No, they don't fit together. They occupy similar space, but not through similarities. In other words, I would like you to feel that word in the sense that each of your own times are not symmetrical. They have a certain complementarity, but they're not symmetrical.

[55:06]

And I think it's, we have such a tendency to move toward oneness, generality, unities, and so on. I would like us to feel that we all live in a world of differences that don't fit together. And yet we make an effort to allow them to share the same space. I think that is a more fruitful view than to assume some kind of unity, which creates generalities.

[56:07]

Now, this Native American teaching poem I have mentioned now, then, There's a line in there. No two branches are the same to rate. No two branches are the same to win. Keine zwei Zweige sind dem Wenn gleich. And when is a more interesting word in this context than now? Und wann ist ein interessanteres Wort hier als jetzt? We all share, so now, that's a general thing.

[57:08]

Wir alle teilen ein gemeinsames Jetzt, aber das ist eine Fallgemeinschaft. What's happening now... Yeah, I don't know what's happening now. What's happening when? Your when. Your when. Much of the way you can look at Buddhist teachings is to keep moving you into differentiation. And that movement into differentiation leads to emptiness, not oneness. Okay. So you differentiate the senses and bring them together but don't synthesize.

[58:17]

Or if you synthesize them, you're aware you're making a synthesis. So to break your usual habits If you want, you can emphasize each sense field for a while. Basically, you come into an awareness or consciousness which arises from the immediate situation. And then... You do tend to notice something.

[59:22]

You notice it. But it's like you notice, as I've said, oh, they've cut some trees down and molded a field over there. But it's still rooted in the immediate situation. So you still have very much the same kind of mind. Now we can ask, where does that mind arise from? Excuse the square, please. So some kind of mind arises here. The root in the immediate situation. adept practice assumes that you simply don't lead this.

[60:35]

And until you get there much of practice doesn't really make any sense. And to get there you do zazen and practice mindfulness and so on. It's like It's like staying continuously not separate from your breathing. They're both... Not the same. Okay. Borrowed consciousness, if you're on the same walk, and you think it's lunch soon, and the cooks are nervous, I promised I'd make a phone call as soon as the break was over, if you did. Then you're in borrowed consciousness.

[61:52]

Consciousness, you're basically borrowing or sharing with your culture. If it turns into a shared consciousness, you're aware of your sharing, it's good. But if it's borrowed and you don't know it's borrowed, then it's some problem. No. From borrowed consciousness you can also notice that the fields were cut and trees. So you can have This is secondary because it can belong to this or it can belong to this.

[62:56]

And you hardly know the difference until you know the difference. And the strange fruits occur if you do something like, you know this when you do sensory fitness practice. And you practice this simultaneous knowing. So you get in the habit of seeing the structure of the tree as well as the space of the tree. A lot comes from such a thing. you can actually see the structure, the facticity of the tree, and not your generalization about trees.

[64:14]

If you see a generalization about trees, you're in borrowed time. If you see drop your imagination of the tree, if you see that you are seeing the imagination of a tree, and not this particular tree itself, then you free yourself from the imaginary, I'm more rooted in the image itself. And when you get in the habit of being rooted in the image itself, that generates a different mind. in which you then start to see images and not imaginations.

[65:35]

And if you simultaneously get in the habit of seeing the space of the tree as well as the structure of the tree, then you begin to, in general, feel the space of everything. Because the space of the tree doesn't have precise boundaries. And if you get into the habit, it's interesting to me, I mean, How simple is it? And the difference is between actualizing it and just knowing it. And making it a habit. Or inhabiting it, it may be a way more powerful. And the word inhabit means to have over and over again. I don't know, probably just dwell?

[66:55]

Yeah, but it's like living somewhere. Like in a house, yeah. But the word habit means to have. Yeah. And to inhabit means over and over again to have something is to live there. So if you get into that habit with a tree, By having over and over and over and over again, hundreds of times a day, always, you never hit a bell twice. You always hit a bell once and once. So this is over and over again, this once and once and once again. You get in the habit of seeing the space of things.

[68:11]

And seeing the space of whatever you look at after a while, not just trees. actually develop a habit, the ability to see things without boundaries. So you can take the simplest practice and if you do it thoroughly, it has immense So if I get in the habit of seeing the space of a person, of a tree, you can more or less almost feel the space of a person. The way a blind person feels.

[69:16]

They come to a person and they walk around and they touch him. They had to learn to know the space of a person. The aura of a person. But you can just mechanically get there by developing the habit of seeing the space hundreds of times a day. For a few weeks, you've done it a thousand times. But this has to be a choice to interrupt the fabric. And then you have to deal with its distribution. And why do I want to do it? Well, it doesn't give me any benefit. I think of somebody who says, oh, what a beautiful forest.

[70:32]

We take care of it well. It's a billion board feet a year. I don't know the forest. So if you are rooted, as Siegfried said, in immediate consciousness, even the line up here, that line, remains immediate consciousness. It carries the mind with it. Vice versa, it's the same. Borrowed consciousness carries its roots with it, and it's rooted in shared mind.

[71:34]

And the big difference is, this is nourishing, this is not so nourishing. Now, Gary Schneider has a little poem. Mid-August sourdough mountain look-out. Look that. Oh. Here's August at a lookout, a fourth lookout. Down valley, a smoke haze. Three days of heat. After five days rain, pitch glows on the fir cones. You know what that is? It's that little sap that comes out of pine trees.

[72:55]

And this... Harz. Harz, yeah. Harz. Harz kitzert an den... Light is shining off. Kitzert an den zweigen. Across rocks and meadows. Über Felsen und Weiden. It's August, of course. Swarms of new fly. Schwärme von jungen Fliegen. I cannot remember things I once read. A few friends, but they're in cities. Drinking cold snow water from a tin cup. looking down for miles through high, still air. This is really built, as a Zen practitioner, this is built around these three minds of daily consciousness.

[74:00]

He's from the mind of immediate consciousness. Noticing various things. Not disturbing that immediate consciousness. But then he acknowledges borrowed consciousness. I say I cannot remember the thing I went through. A few friends, but they live in cities. So that's like this, and then... Then he's looking down from the mountain through high, thin air. And this, in the tradition of Asian poetry, using the particular physical circumstance to show you the mind of immediate consciousness.

[75:02]

To show you the mind clear mind without obstruction. Things just look out. So we can put this poem up if you'd like. But it's interesting to see, you can feel in that poem, somebody who's realized this. So the poem is in a way to show you this teaching.

[76:10]

Let's have another shortest period of meditation in the world. Thank you for coming.

[77:47]

Is there any discussion at this point? Are you discussing any of this within yourself at this point? I would always like all of you at once to say yes. Then I'd feel like maybe I'm doing something. Well, at this... what I find I'm doing so far... is emphasizing the... Necessity to actualize each practice.

[79:06]

Why am I emphasizing this? Because I think it's necessary. And because I think, I feel that most of us have the preconditions necessary to actualize a practice. Yeah. To actualize a practice, we have to really feel, assume that it's possible to actualize.

[80:13]

And we have to get to the point where no... know what it feels like to actualize a practice. When you have actualized a practice, it does you. You don't have to do it so much. You feel its presence in you. I mean, Sophia is trying to bring perception and her body together.

[81:19]

At some point she doesn't have to make an effort to bring perception and her body together. So she's actualized bringing perception and the body together. Now to actualize a practice requires, again, you have to believe it's possible for Buddhas and human beings. That means you have to have a view of Buddhas that's not so different from human beings. I think it's important to think of it as a practice for Buddhas and human beings. Because then you know the transformative dimension of a practice. I've often told the story when I was, I don't know, 20 or something, 19 or 20, of reading this very long sentence in a novel by Faulkner.

[82:58]

And I couldn't understand it. And I was frustrated. This is a novel, and I'm in college, and I can't understand this sentence. Yeah. They shouldn't have let me in, I thought. So, but I thought, then it occurred to me, this sentence was written for a human being. I qualify. So I went back and read it again. And it was completely clear. through some shift of this is for human beings.

[84:08]

And this is the shift, I would say, between an insight and realization. I might have an understanding or insight. Yes, this is... A human being wrote this, it's for human beings. But I was so genuinely frustrated by not being able to understand the sentence, that my insight that it's written for human beings, became a realization. And it sounds strange to say this, but I've never had trouble understanding things since. What does that mean?

[85:13]

Because obviously if I read some physicist or something which I'm not sure I can, what the heck is he talking about? But I have some confidence that that if I can put myself in what's being said, I will understand it. So it was more than insight, it was a realization. So... You know, what I'm saying is, it's trivial. But at the same time, somehow, these tiny things, these trivial things, are actually, as the word implies, two roads, three roads, tri-via, And you find yourself at a fork in a choice.

[86:28]

So we could say the craft of Zen practice is to really thoroughly be in the details. to have your mind thoroughly in the details, your attention thoroughly in the details. Again, I'm sorry to keep referencing Sophia. But she's struggling to get her hands to do what she wants. And she really has to have her mind and fingers in every detail, just to pick something up.

[87:29]

Now, in a way, you know, she is, and I want to make this point, she is trying to create a consciousness. And, and, and, And a conceptual consciousness. And she has to do this. And we're trying to free ourselves from conceptual consciousness. Or to make use of conceptual consciousness but not be identified with it. Now what do I mean by she has to... have a conceptual consciousness. Yeah, well if I lean, if I take my hand, if I hold my hand and she looks at it,

[88:41]

And then I bring my hand up to here. It's a different object for her. She's quite threatened by this object. I can't even focus on the damn thing. But if she has a conceptual consciousness, she knows, oh, that's the same thing close up. And recently she's been able to know that. You can move slowly or quickly and change the range of perception. But it used to be at each difference it was a different object for her. So I mean, she has to create a conceptual consciousness to function.

[89:45]

So you have to believe a practice is realizable. And so you just in a way have the intent to realize the practice. And you really don't go ahead to another practice until you've realized this practice. Which requires tremendous thoroughness. If anything, if there's any obstacles, you simply solve the obstacles. At a certain point, Yeah, yeah, yeah.

[90:54]

I don't want to create some insurmountable or unrealistic barrier in practice. And one can approach practice and make use of a lot of it. And insights flow from practice into your thinking and way of life. But the transformative effect of practice is accomplished through realizing a practice thoroughly. Yes, so we take this really very simple teaching of the three minds of daily consciousness. And as I said, if you... If you really practice this, you get so that you are stabilized in this mind.

[92:59]

Oh, the poem's up there. I was going to write it out here. I forgot. And when you are practicing, stabilizing yourself in this, if you do find...

[93:25]

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