And it is something which gives information about the world. It's connected to language. And it's that what is perceived is related to or connected with concepts. It's conceptualized. And then the question was raised whether awareness also is used to make connection with the world and to get information about the world, whether there is connection between... Yeah? ... And the difference between awareness and consciousness might be, or we came up with the idea, that es mit Sprache zu tun hat.

[01:12]

That awareness first is without any words. so that there are impressions which only afterwards are connected with concepts and with language. And then we discussed the practice of mindfulness. and that the practice of mindfulness encompasses that one deals with objects which are named and also with objects which are not named in the beginning but afterwards can be named

[02:22]

And thus, awareness as well as consciousness are instruments to arrive at mindfulness. And these two things supplement each other in a way that one makes like a pendulum, a movement between consciousness and awareness. So that the awareness informs you that the name is not sufficiently named. ...

[03:42]

And that one rests in awareness as long as one can find, until one can find a name which would fit. Ah, and then you are again in consciousness until the moment where you have the feeling that it's not enough, the names don't stick anymore, and then you can... Okay? Ready? This is great. I can retire. You can be those who continue. I'll still come back next year, though, if you'll have me. Ich komme trotzdem zurück, wenn ihr mich aufnehmt nächstes Jahr. And these two groups had professional reporters. Und diese zwei Gruppen, die hatten wirklich professionelle, wie nennt man das, rapporteur.

[05:04]

Yeah, we can publish them in 10. Wir werden das in 10 herausbringen. Did you feel happy they were arrived? Hast du? Did they send them? Die senden sie. I haven't seen them. They sent them here? Okay, let's see. Where to start? now these are hard acts to follow the rest of your groups I don't know how you're going to manage you'll be up burning the midnight oil writing reports wow Okay. Let me just show you my little exercise about one-pointedness.

[06:14]

You've all heard this, but maybe it's okay to hear it again. If I bring this stick up, you can have a stick arising mind. Concentrate on it. if you concentrate on a stick. Dennis, you know, we talked a little while ago about one-pointedness. The mind, you have to keep making an effort to concentrate. You have to bring the mind back. Ihr müsst einfach den mind immer wieder darauf zurückführen. After a while, it's easy to bring the mind back to you. Und nach einer gewissen Zeit ist es einfach, das zu tun. It's easy to return to the counting of the breaths. Es ist einfach, nach einer gewissen Zeit zum Atmen, zum Zählen des Atmens, zurückzugehen.

[07:19]

And you get past one. Sometimes you're at three or eight. Und man kommt über eins hinaus, und manchmal kommt man bis drei, manchmal bis fünf. And after a while, mind stays, comes back by itself. And then mind can rest. That's a basic yogic skill. To really get it takes a few years. That your mind just rests where you put it. and it doesn't get distracted and you have the feeling of not needing anything just now is really enough you don't have to turn the radio on you don't have to have a drink you don't have to

[08:23]

It's quite satisfying. Your mind just rests like the water without waves. Okay. So say that your mind is concentrated on this. And it stays there. And then I take that away. And your mind stays concentrated. What's the object of concentration now? The object of concentration now is the field of mind itself. So now mind rests in itself and you can call that one definition, samadhi. Now the one-pointedness of mind has become a field of mind.

[09:35]

So a field of mind is the fruit of one-pointedness. And now you can bring the Stick back into the field of mind. And stay concentrated. And now you can observe this from the field of mind. Which is not the discursive mind. So we can say that the learning to One-pointedness is shamatha. And to know the world through the field of mind is vipassana. The continuous seeing of uniqueness.

[10:36]

We can say insight. A deep sense by insight. Inner seeing. Yeah, and we can say that bringing the effort back to the stick the activity of consciousness. The more that becomes intentional mind, this activity of consciousness shifts into awareness. Now this field of mind, the knowing aspect of it, is awareness. And that field of mind is always present.

[11:37]

And in the night time. At all times it's present. If we can peer through the suds of consciousness. Or feel through the suds of consciousness. The the always presentness of it, yeah, maybe that's something we can look at tomorrow. Thank you very much. Vielen Dank.

[12:37]

Can I ring the bell just because I like to hear it? You don't have to meditate, just stop.

[12:54]

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