Each year with you. Yeah. And as I told the people at dinner, I was worried for a little while. I was in a double four-car crash. I mean, it was right in front of me anyway. The police were pretty frantic because there was something like a 10-kilometer block on the other side of the road.

[01:06]

And this one looked like it would be as long because two groups of four cars smashed up. And we're in one lane. thing with barriers so that somehow the police came and they got us all around. But it looked like no one was hurt anyway. So we have a title, Extraordinary Realization, I think.

[02:07]

I find recently I start saying, we have this title. Almost like a kind of formula. And it's also struck me recently that it is a formula. And as I said, an alchemical formula. Because even though it's just a routine way of beginning, if I look at what I say, I say, we had. And I think the title has to

[03:08]

you have to cooperate as much as me in making a title work. So we have no place to start unless we have something particular. And I would like to How many years have we been doing this now? Everybody counted? Ten? Ninety-three? Ninety-three? Oh, yeah. Okay. So, you know, as I've told you before, it's important for me to gather with you each year. And I like it that... It's essential that some of us are the same every year.

[04:44]

But this year I'd really like it if you could give me some help in what has been most useful to you during these years. I'm always trying to make practice, as I understand it, accessible. If I can make it... First, of course, I have to make it accessible to myself. And this alchemy doesn't happen unless it's also accessible to you. And... Somehow, if it's accessible to you as well as to me, and if I can find that place with you, then something happens that I wouldn't have expected.

[06:27]

Yeah. I guess the word is synergy. And... So, coming here after I got up pretty early this morning in London. And... I think most of you know I now am part carer for a three-month-old baby. And I can't do as much as Marie-Louise. But still, I don't get as many hours sleep as I used to.

[07:30]

Because the baby sleeps with us, so the baby does what it does, you know. It's utterly charming, but in the middle of the night charm wears thin. It's still fine. So anyway, driving after, the plane was late getting here and then I was somewhat sleepy, so I stopped in, Amstetten, is that it? Amstetten, ja. Amstetten. Also, das Flugzeug hatte Verspätung und dann, als ich hierher fuhr, war ich schläfrig, also habe ich in Amstetten angehalten. I thought it would be more interesting than one of these roadside places. Und ich dachte, das wäre vielleicht interessanter als eine dieser Raststätten an der Straße.

[08:46]

So there wasn't much in Amstetten. Und in Amstetten, da war nicht viel los. Yeah, it was a smelly conditorei. I'm still somewhat ahead of my daughter in my German. So it seems like she can say Apfel. Sounds like she can say apfel among the various sounds she makes. But she'll catch up with me soon. Apfel. Yeah, she says it better than I do, yeah. So I found this kind of place... called Brauhof.

[09:47]

Stadt Brauhof. It was as predictable as a place as you could have. Where you wouldn't expect anything unpredictable to happen. And I was looking for something fairly predictable because, you know, I can't read the menu and stuff like that. So it has to be fairly predictable for me to figure out what the possibilities are. So anyway, I found some food and some melange, etc. So I wouldn't fall asleep driving. So then I, you know, I'm sitting there and I know I have to visit with you soon.

[10:49]

And I'm wondering, sitting in this place, what practice means, what does it mean? Mm-hmm. Well, you know, one of the things I would like to make part of the seminar this year is something I call coincident, not coincidental, coincident or simultaneous seeing. And so I'm sitting there sort of practicing that. Because if you... If we take this teaching into our... the practice and the teaching into our activity, the custom is to hold it... hold it...

[12:16]

what can I say, before you, but it's not before you, hold it in your activity. It's one of the most basic of the ideas of Buddhist practice. Not to know something, but to actualize something. Yeah. So one of the basic ideas taken for granted in Buddhist practice is there's that averaged time Average time is a kind of convenience, but also a delusion.

[13:35]

Average time is something we can do. Like we can all be here this evening at a certain time. But for any sense of Zen practice, we have to assume we know or we take for granted that each thing is in its own time. We're Maybe the idea is something to try to put a feeling to it. We could call it ripening time. And it's going to be impossible, I'm sorry, I apologize, that I don't talk about this little girl who's called Sophia.

[14:37]

So she occupies me, so I'll speak about it, I'm sorry. So Sophia is clearly in a different time than I am. as I pointed out about my sleeping. But she's also, you know, the word I was going to mention to sort of get a feel for it is ripening time. And her time is ripening in a very different way than mine or yours. And I think we could try to make some connection there with why

[15:57]

When you're little, time is so different than when you're older. We know it's a different time. We remember how different the time is. Is that time of infancy and childhood available to us today? If I see there was a little unmoving merry-go-round of four animals right to my side. Just some sort of plastic gadget. But big enough to climb on. And there's a little grocery store right there, too.

[17:01]

And there wasn't a kid Even up to eight or nine years old, it didn't try to climb on this thing. It wasn't going anywhere. I couldn't see. There was a swan and a horse and a couple other, two other creatures. But the kids all wanted to climb up there. sometimes the mothers wouldn't let them for reasons that were unknown. There was no way you could hurt yourself on it, it was just sitting there. But some kids weren't allowed to climb on it and some kids were climbing on it. Because it wasn't even turning, some of the attraction must be that it's supposed to or that the animals are there.

[18:06]

So I could feel this different time of the kids as they went back and forth. Whole different way the parent went up the street and the kids went up the street. So the kids were acting in a different time than the adults were. But is that time only there if you're a kid? Or is that time also there for the adults? Or something like that, if you get the direction which I'm going.

[19:10]

Now I'm speaking also about the beginning of Dogen's most famous fascicle. He says, when all things are the Buddha Dharma, he says, when all things are the Buddha Dharma, there's enlightenment and delusion. Yeah. And ordinary beings and Buddhas. But that's present when all things are the Buddha Dharma. When is this when? It's not the same as saying all things are the Buddha Dharma. when all things the Buddha Dharma.

[20:23]

So what different kinds of when are here? And if there are different kinds of when, how do we penetrate, feel that? So my experience, my understanding is actually there's, I don't know how many of us are here, 20 say, 20, 15 different times here. So an example of simultaneous seeing, or simultaneous knowing, would be to have the experience of being here in what I call averaged time, but simultaneously feel that I'm in many times that are all different.

[21:41]

that are all very particular. So that if I look at you, Paul sitting here, I feel Paul on this Wednesday evening, but I also feel Paul's ripening time. Which is different than all the rest of you. And different than me. And Sophia, that's the baby's name. Ripening time is different from mine, for sure. And since she's in the process right now shaping her consciousness, defining a perceptual field, Being able to create a perceptual, a coordinated perceptual field.

[23:09]

And within that, beginning to create a consciousness. And there's no question that she's going to be stuck with the consciousness that Marie Louise and I give her. I think there's as many consciousnesses as there are languages. And there's not yet discovered consciousnesses. But she has to create a consciousness. Every bit of her is struggling to do it. And her desire is way ahead of her body's ability to accomplish these things. So she's going to step into the consciousness we offer her.

[24:15]

But she can, that'll be more, I'm saying such obvious things, I'm sorry, but this is the way it is. But at least it can be more fun and creative if we, as much as possible, can can enter her consciousness, or whatever it is, her forming consciousness. And enter her time. I think my experience is, although there's no way I can it's not something you can prove, is that you can feel attention at a pretty great distance. I've experimented quite a bit with mice. We had a lot of mice in...

[25:22]

We've had a lot of mice at various times in Creston. And I've pretty much isolated my part of the house from mice. But there was a time when it wasn't very isolated. I couldn't get over how smart these darn mice are. I'd hear them doing things. Sometimes in the wall, sometimes in the room. So, of course, you wake up first. And I'd... So then I'd try to listen to them. As soon as I focused on listening to them, they'd get silent. Then I'd think, well, maybe I really didn't hear them. Mm-hmm. Once it was quite a big mouse noise and it turned out to be a marder in my room.

[26:56]

It was kind of hard to get out. He and I watched each other quite a while. He or she. But as soon as I would go back to, decide to go back to sleep, Halfway back to sleep, the mice would start... So I'd wake up again. Silence. So then I experimented. I would concentrate on the mice, listening, and they would stop. And then I would stay awake... But think about something else and they'd start making noises. I couldn't believe this, but night after night I did this and it was consistent. I told you once years ago probably the story about the frogs at Esalen.

[28:22]

You don't remember. Since it impressed me, I'll tell you again then. Probably, maybe I didn't, yeah. So this fellow I know there who was in charge of the grounds at Esalen, lives up the mountain a little bit and from his little porch in front of his little cabin there's a little pond to the left about 30 meters away And it's got one million frogs in it. Anyway, a large number. And he sits on his porch and they're going... And he sits on his porch and they're going...

[29:25]

And he would look to the left and they'd stop. And they wouldn't stop one at a time. They'd all stop instantly. So he'd look, like me, he'd experiment with it. He'd look back to the center. Yeah, he'd look to the right. He turned a tiny bit to the left. Silence. It's like magic. In fact, once I had a friend of mine who was also a student and the head monk, I told this story, but maybe I'll tell it again right now. He was the head monk. A great person. But quite eccentric for a practice which is supposed to center you.

[30:38]

Eccentric means off center, obviously. So here he is, the head monk, and he's sound asleep all the time. Not only sound asleep, his head is on the main board sometimes. I'm supposed to be his teacher. Well, I look at him, he did not like the frauds, he didn't care. So it's traditional to have a stick in front of you. I don't do it anymore because it doesn't seem to make sense in the West. It's a stick you use to straighten backs and things like that.

[31:44]

And sometimes, you know, hit people waking them up. So I decided, after a week or so of this, I decided I'd give him a swat. I would think of moving my hand. It was impossible. For days I tried. I could not get him to be asleep. But luckily I have two sticks. So I left this one there and I put another one behind me. And you have big sleeves in Zen robes. So I was able to arrange my sleeves at the beginning of sitting so it looked like my hands were like this.

[32:49]

But actually my arm was in the back. so I'm sitting like this and he was finally and I really looked gone and I got him but after that he realized I had two sticks it didn't work anymore but it was okay it's just the way he is So we find with Sophia, we kangaroo her. Of this kind of bag. And of course she, already being here, she tends to be calmer. But if we actually take our attention away from her, even if she's asleep, she may wake up.

[34:01]

So I have to keep attention on her like this while I'm doing other things. I can't fully take my attention away. Sometimes it'd be quite not so good if she got into a big fuss. So you have to kind of invisibly pat her with attention. So I'm sort of trying to I try to create a feeling for this simultaneous knowing.

[35:18]

Like doing something and at the same time keeping attention on Sophia. We chose the name Sophia not because we have some expectations of wisdom, but it's just a name that works well in German and English, and it's a family name, so that's why we... So you can also have a sense of average time while you bring your real attention to ripening time. Okay, so if I'm at an event, as I was in London, I have to pay attention, but my real sense of what's happening is on Sophia.

[36:27]

Yes, so in this way you can have your... not have a sense of average time as reality. If you're heading for an airport, you kind of have to give it a little more priority. But still... even then you can still have a feeling for the topography of a situation of different times. I think it actually takes quite a while to really get into the sense of really there are different times.

[37:38]

Sophia lives in a different time than I live in. And you each are living in a different time than I live in. And yet what's great is we can bring those different times together. But it's not the same together as average to time. So I'm sitting there in this Amstetten. And I'm thinking, God, this is... about as predictable a place as you can find in Austria. There was nothing unique about it at all.

[38:39]

And yet it has a certain particularity, for sure. Some kind of outdoor tables. A tree fairly near me with a little fence around it. A guy sitting beside me, completely dressed in black. With a shaved head. And smoking a small cigar. And a guy with an earring. And... This guy seemed to be the masculine center of Amstetten. Every woman who came by, if possible, came over and spoke to him. He seemed to be about 20 or something.

[39:42]

He was about 20. With his little cigar, you know. And so he was something particular. You can imagine he was rather curious about me. Because I was also dressed in black. And had a shaved head. Except that I had a see-through cowboy hat. almost girlish cowboy hat. So he didn't know quite what to make of me. He wanted to start a conversation, but I didn't let it happen. So I'm sitting there thinking, this is if I look at this place as an act of imagination, as a place with its own ripening time, I began to feel that he chose this place for a reason.

[40:55]

It wasn't just because he and the young women who kept coming by were there because there was something particular about this place. On the street. And there were these other places and I chose this place too. So I began to feel also that something unpredictable could happen. Because if you're really going to practice and hold in your activity, that everything is impermanent, changing, actually changing, and changing in a variety of ways, then I should feel the unpredictability of this as well as its predictability.

[42:24]

You know, and when you... If we take an object from some... African or Asian culture say. And we bring it to Europe as a beautiful object. It becomes an art object. then maybe it ends up behind a glass case in a museum. It might have been a sacred object, but it's no longer sacred. It's no longer sacred, really, because no one's taking care of it. I saw two unbelievable Gandharan Buddhas in London

[43:25]

Let's not even imagine what the price would be. But I felt sad because no one's ever going to take care of him again. They will end up as objects in a lobby or in some house. Because an object becomes sacred when you take care of it. You oil it, you offer incense to it, whatever you do. Like a talisman or something, you know. But there's a funny feeling that when you take care of something, it feels like it takes care of you too.

[44:39]

So in a funny way, I began to take care of this place where I was sitting at the Bauhof. I watched the people walking by, kind of dousing the space. For some reason, when people would come down the street, their posture would change a little bit as they went by this place. And the kids would relate to the merry-go-round. And the tree was there with its little fence around it. Yeah, but the branches didn't have a fence around it, and they were kind of on their way to heaven. And the waitress had her own time.

[45:52]

Now if I was in some native culture, or I was in Colorado, I might say I took a walk and there was a hawk that seemed to follow me for two hours. It would feel different than other walks. In a place like Colorado, you have the complexity of a still quite natural environment. So unpredictable things happen more naturally. But I still, I began to feel in this place as I really brought attention to it, the way I bring attention to Sophia.

[47:05]

Maybe it felt like it was a place that began to take care of me. I began to feel so familiar with it within half an hour or so. That I felt, you know, at home in Amstetten. Yeah, at home, and I could go back there. I could go back there and say, here. Yeah. But something unpredictable did happen. A huge gold American Cadillac drove up on the sidewalk.

[48:07]

One from the 50s. They hardly exist in America anymore, except in the movies. With, you know, the tail, the rear fenders in a big tail with a series of headlights. And almost solid gold. I mean, is he painted gold? Convertible. Convertible, no top. Yeah, really backed right up on the sidewalk, right to where you were there. And I'm sitting here having my main lunch. And then... a ruby red woman appeared in a wedding dress.

[49:09]

Her hair was dyed an unbelievable color. As Plum red or ruby red as you can imagine. With strange colored roots I didn't care to investigate. And she was some sort of model. Yeah. Maybe typical model in Amstetten. And she had a train, a dress, you know, with a train, you know? She had a sleppe. A sleppe, yeah. And she schlepped this sleppe. Over the whole front of the car.

[50:11]

It covered the whole front of the car. And then there are all these people taking pictures and adjusting her straps underneath. And I thought, this is as good as a hawk circling overhead for two hours. So anyway, I gathered myself together finally and came here. So anyway, you can... We'll have that as a sort of beginning of talking about ordinary and extraordinary particularity.

[51:11]

Yeah, and I really would like some suggestions about... or some... some... reminders from you of what's been useful and what you'd, because I'd like to know really how I can each year continue, this year, and each year I wonder, and this year I wonder again how I can speak about these things in a way that's useful. Now a scholar might say, oh, Baker is sort of making Buddhism funny. Yeah, I don't think so, but someone might. But in any case, my touchstone, where you attach yourself to the world, is this sense of accessibility.

[52:30]

And the alchemy that happens from that. Which opens up, I think, into a practice that may be rooted in Buddhism, but is also rooted in our own Judeo-Christian culture, rooted in ourselves, and hopefully can flower here. So I'm interested in what What flowers and what roots? Okay, thank you. And what time should we start tomorrow? It's nice to see a few more of you here since, yesterday, since last night.

[54:01]

I always miss the ones who have come regularly and then I don't see. I feel lost. Is there anyone else coming yet? Everyone's here, okay. And although my tendency is to let things happen of themselves, through themselves. Yeah, maybe I should introduce Paul and Gerald and Gisle. Yeah. I knew I had, as of a few weeks ago, I knew I would have to miss the last day at Rostenberg.

[55:09]

And it wasn't possible to change things, so I asked Paul to join me and help carry the seminar. And then Kuni told me there would be less people this year than usual. So I thought Gerald and Gisela might enjoy joining us. Gerald is a psychotherapist, originally in England. And he's still trying to get around that to his original mind.

[56:19]

And Gisela, his wife and partner, his wife and partner, you know, has always, I think, been interested in what we're doing here, because I always speak so warmly about joining you folks. Mm-hmm. I'm glad there's another level of seminar going on. It's the Griesler level. Okay. And so some of you that have done sesshins know Gerald and Gisela. They've been practicing with me since... about 83, Gisela a little late after that.

[57:41]

And are the real founders of both Crestone and Johanneshof. I was there at the beginning with them, but they really did the day-to-day creation of both places. And Paul I practiced with since the mid to late 60s. We were both in grammar school. Not quite. And he was at Tassajara in the late 60s. So, anyway, here we are together now. Yeah, okay, so...

[58:53]

One practices out of some insight or intuition or some not really perhaps fully surfaced insight. How do you make these implicit and sometimes explicit insights and realization experiences surface in your life. Manifest in your life. Well, I've discovered over the years that a lot of basic, what we could call, basic Buddhism is necessary.

[60:23]

So although I don't see even those of you who have been here every year, I don't see you more than that. So although you're familiar with We're familiar together with a lot of these basic teachings. I wonder if we've actualized them. Yes, my experience is that even people I practice with in a place like Crestone or Johanneshof actually don't actualize the practices.

[61:38]

They live them pretty much, or maybe a great deal, and living at a place like Creston or Johanneshof makes it easier to live the practices. But so that they are the surface activity of one's life, it's not easy. And it's not easy to, in any case, to make it clear. Because there's a very fine line between ordinary situations and What's our title? Extraordinary Situation.

[62:50]

Between ordinary situations and extraordinary. But we really maybe shouldn't say extraordinary because at least in English it has the feeling of something extraordinary. wonderful in terms that are familiar to us. Last night, sitting out with some of you in the evening, I found it an extraordinarily beautiful evening. The sky helped, but the company helped. But that's still in the ordinary categories of beauty and satisfaction.

[64:04]

So maybe we should say something like non-ordinary. Because what I'd like to do is, Embed ourselves in the particular. And make it clear that this is a choice. We can make this choice. We don't have to be stuck with this choice. So you don't have to be afraid. lose your ordinary world.

[65:09]

But you can... access the particular. And see what it does. But as I say, I like the situation I described last night. I was being in Amstetten. This is, as I said last night, this is at least what I saw of it in the part of the town I was in, quite a usual center of town.

[66:13]

And I was in the most usual, ordinary place in the center of town. And yet, for me, it became something. let me say non-ordinary, is there any reason to do this? Yeah, maybe it's just being bored in the dentist's office. And the attempt to make a lobby interesting. And why bother anyway?

[67:29]

Well, I don't know if I can make it clear why bother. To interrupt the continuity of the understandable. So what I'm speaking about here is, you know, we have perhaps some, as I said, some pressure from insight in our life. that wants to surface. And it will only be satisfied with, I would say, something like actuality as it is.

[68:38]

And because we have a, you know, As I said the other day, a one size fits all consciousness. Yeah, we have some tendency in that direction. And we want a kind of low maintenance life. Have you used low maintenance as a commercial term? Like on a low maintenance lawn that you don't have to cut, that cuts itself. You want shirts that have deodorant built into them.

[69:44]

They have such things now. We live in an odorless world. And shirts that never have to be pressed again. Plastic creases, you know. Soil, yeah. No, of course, that's not our condition, but it is the way our culture is going. And everything loses its particularity and its sacredness. And I think this pressure... of actuality as it is.

[70:54]

Now I'm trying to create a kind of image of what in general I see going on. A dynamic of what I see going on. Which, you know, for each of us is of course somewhat different. But I think Buddhism assumes that there's a pressure in each person's life Of actuality as it is. I don't know what... And that's... And pressure is increased because we ourselves have insights and knowledge of this actuality.

[72:04]

And I think in some deep way we want to respond to this pressure. But the surface of our life has no means to let it surface. We have lots to do and so forth and we keep smoothing over the surface. Then it often comes out as anxieties and various forms of dissatisfactions. Distractions and so forth. Yeah, various kinds of neurotic substitute behavior.

[73:05]

Which, you know, I think much of it would be satisfied if we could respond to this, the pressure of insight within us. Yes. hold back the surface of our life a little bit, and let this actuality as it is surface us. I think that's the job of churches, temples, and so forth. And perhaps the job actually of a psychotherapist who listens.

[74:27]

Maybe we can feel the world in some way listening. Anyway, so in that I found if you can play certain teachings, they let insight function in your life. And they let insights mature into realizations. So does that mean we should perhaps rehearse the teachings here?

[75:38]

Yeah, I like the word rehearse. I don't know, again, what it means in German. Yeah. You rehearse a play. But the word actually in English means, the hearse part of course is also something you take a body to the cemetery in. Also im Englischen bedeutet, ich mag dieses Wort, weil es im Englischen bedeutet rehearse, also vor allem dieser hearse part, weil das andere bedeutet auch irgendetwas im Zusammenhang, dass man jemanden zum Friedhof bringt. A hearse is the truck or car that brings the black and, you know. Ah ja, also der hearse, das ist irgendwie so diese Traustusche, diese Leichenwagen. But the word originally means to harrow or to plow.

[76:39]

So the older sense of the word, to rehearse, is by repetition to plow something again into your life. So that's what is a different feeling in English than, say, review the teachings. To view them again is not the same as to plow them in again. Yeah, so I thought maybe we could rehearse the teachings, some of the things we've gone over. So they play in your life in ordinary circumstances. So is there any teachings or anything we've done that you'd like to rehearse?

[78:12]

First thought, best thought. So whatever comes to mind. Nothing comes to mind, yes. Thank you. It's not the first thought which came to my mind, but it's a thought which stayed with me since days. I was occupied with the various kinds of perceiving, perception. Particularly with the different kinds of perceptions you need as a therapist for constellations, not only in therapy, but also in

[79:26]

In group, in playing. In constellation work with a group, you mean? Yeah. And then I read teachings of 1994. The ones we did here? You can read them? Oh, my goodness. They're a little, oh, your own notes, I see. Also die eigenen Aufzeichnungen, die der Siegfried gemacht hat. about immediate consciousness and secondary consciousness. Borrowed consciousness. So the teachings were about immediate, secondary and borrowed consciousness? Yes. I found it very interesting the possibility to live in immediate consciousness. and I was very much interested in the possibility to rest or to be anchored in the immediate consciousness, and not to see the secondary consciousness as an alternative,

[80:58]

But the possibility to be anchored in the immediate consciousness and to go into the secondary consciousness. But basically to be in the immediate consciousness. And I would like to re-plow that. That's a good example, I think, of a teaching. Because it's very simple. It's familiar to all of us. But to put that familiar together as a teaching is not familiar to all of us. And then to use that teaching as a way to notice what's familiar to us and make some distinctions between certain kinds of familiarity which can make a big difference in how we know things.

[82:24]

So I actually was thinking of this recently, this three minds of daily consciousness. And looking at it from another, coming at it from another point of view. Okay, so maybe I can do that. Anyone else? Yeah. What I thought about was the issue about the quotation we talked about last year. Because to look at the cause and effect, And then the relation we create with causes and effect does the was a very interesting

[83:55]

points for me, because in European and Christian culture, this cause and effect very often goes in the direction of guilt, feeling guilty, and so on. For me, especially in therapy, that is very hard to have even another thought than to be guilty about, to feeling guilty that you can feel that you create any suffering to other people and to work in the last year i worked with my clients and with my patients let's say homeopathic dosages to only tip on this idea that maybe that didn't cause their disease or that it didn't cause suffering, and that also other people are not guilty that they are suffering. That was it for me, because I thought, for years I thought all this caused me failure, but I really realized what it means that I can create a relation to the causes, to the causes, to the causes.

[85:19]

I really realized it was wrong. And how did that realization free you or help you free your clients from the sense that they caused something? Because then they can start to work how they relate to their idea that they caused the suffering or that they caused suffering to others. In other words, they can see the causation in a larger perspective. Yeah, and not as a guilt that they have on their shoulders. So they see the guilt and not the causal relationship. Yeah. Okay, Deutsch, bitte. Ich habe im letzten Jahr mit dieser Beziehung, mit der Idee, dass wir die Beziehung zu... .

[86:28]

more work and thus a broader view of what we are doing here. I noticed the sudden necronism with my patients, because such an ingrown And I realized that it's like... What's that? Yeah, is that... Tracks. Tracks. It's like I'm thinking these are tracks and you really... It's like you are keeping... Yeah. Okay. when looking at our title again I thought of we have ordinary realization and we could also have the path of realization because when one

[87:37]

What makes a teaching an effective teaching is when you see it as a path. Not all teachings are, you know, you have to find the door in a teaching that makes it a path. Now one thing that I was struck by actually in speaking at a conference in Basel, Partly they had me do everything that was called here, here, and Couch and Kirche.

[88:57]

So that was the title. Yeah. The whole seminar, the whole conference. So this conference was called Couch or Kirche. And I called it Cushion or Kirche. And... Because I really had to start a Sashin the next day, they scheduled me to do everything in one day, pretty much. Yeah, so I did a morning meditation and a little talk and then a... lecture to most of the conference. And then a seminar in the afternoon. And in the afternoon, it was almost the same number of people who came to the seminar in the afternoon. And I realized I could say some things to him in the morning

[90:16]

made some sense, perhaps made some sense. But in the afternoon, I just didn't want to add more things that might make some sense. And I realized none of what I said in the morning they could really make sense of. Unless they understood the four foundations of mindfulness. And then I, thinking about that, I realized, actually, it's the basis of all of our practice. And most people actually kind of skim over it. In the sense that, partly in the sense at least, that mindfulness is now a kind of common idea.

[91:23]

Western thinking and psychology and so forth. But I see very, very little recognition in most people's, whatever they say about mindfulness, Of the way it's a path. And what's the dynamic of it that makes it a path? Okay, so then, for those of you who were with me at Rostenberg or the Sashin, I talked about this. I don't know if they could mindfully stand sitting through it again. I like that in English, mindfully stand sitting through it again.

[92:44]

But it's going to be in the background of what I'm speaking about anyway. Because I spent the last few weeks thinking, feeling how it's how integral it is to all of our practices.

[93:30]

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