So only one car at the parking lot, and I recognized it was your car. So I thought, well, you don't need translation. Is it loud enough or louder? So is it me that was too quiet right now? Justin was distant. If you talk like that, All right. Anyway, I saw only one car down there, and I knew it was Eric's.

[01:04]

So I thought... Well, he doesn't need translation. We'll have a simple seminar. And I thought, yeah, I'm just getting so old. I tell the same story, and nobody's going to come anymore. And I thought to myself, I'm getting old, and I'm telling the same stories, and nobody's coming anymore. And I thought this hill gets too hard for me to climb. But several of you are, I'm surprised. So we have this impossible topic, the spirit of enlightenment.

[02:12]

And I never know where these topics come from, but usually people say, I thought... So maybe... we can change it to the field of enlightenment. Because somehow we have to get it out of The simple category of personal experience. Yeah. When I was in... One of my teachers was Russian.

[03:26]

And he, I think his brother was the first person to be killed in the Second World War. But anyway, he grew up in Japan and he was the American ambassador to Japan and he was a professor at Harvard and so forth. Anyway, he was an eminent scholar. And I was taking a freshman course called, by students, Rice Patties. Because it was, you know, about Japan and China.

[04:43]

And there were lots of, I don't know, a few hundred students. So I'm just, you know, one kid sitting on it. And so I'm just one kid sitting on it. Well, I guess it must have been partly the beginning of my interest in Asia. At least one of the beginnings. And he... At some point in the lecture, he wrote the alternate lectures with Fairbank. They, too, have taught it together. I got to know a little later when I was five years old or so.

[05:44]

Anyway, Reischauer said, you know, this is, he started talking about Japan, Basho, Haiku poets. Yeah, so I'm just, again, I'm just sitting there. And he said, well, there's this most famous of all. I think that's how he described it, haiku. Which was old poem. Maybe you all know. And it has many parts. Variations are a very simple translation. But what I like is old pond. Frog jump in.

[06:55]

Water sound. Sometimes it's translated as splash, splash. So this poem really hit me, struck me very strongly. But Reischauer followed, preceded and followed the poem by saying, you know, I have no idea why this is a poem or what it means, but, you know, I'm telling you. But for me, maybe it was my Harvard degree. Because... that poem stayed with me until today.

[08:16]

And it's, why would such a poem stay with me? Why would Reischauer was, you know, this person of the Japanese Emperor, we commended him once for bringing Asia to the West. And why did he have such a, I don't know what this is about, feeling and review to It's still affecting my life. Of course, he was some decades older than me, so there's a generational difference. I get a supply. Thank you. Ah!

[09:38]

Well... So it might be generational difference. And I think his parents were Protestant missionaries in Japan. But that might affect the way he understood. And that might affect the way he understood. And I suppose if the poem was something like, or understood something like, well, I was standing in a forest. And a frog hopped by. And jumped in the pond. In the pond. You know, if the poem had been translated in some sort of way like that, as a kind of sequential narrative, it wouldn't have had any effect on me.

[10:55]

So, again, you know, at that time... till now, it's something of a puzzle what the difference is. And one of the differences we can't notice is there's, we don't exactly have words for it, but there's a temporal time And temporal in English both means pertaining to time, but it also means a non-spiritual sense of the world, temporal sense of the world. Temporal has two meanings in English.

[12:07]

On the one hand, one-sided piety, and on the other hand, the concept that would mean the German world. So a non-spiritual dimension. So I don't have any idea what you can do in English, in German, Deutsch with this. But if you say something in English, like a temporal silent deity, because temporal implies time, ordinary non-spiritual life. But simultaneity is a kind of timelessness. Because as Basho presents this, They're stated in sequence, but they're simultaneous in fact.

[13:24]

Whatever they're describing. There's an old pond. And there's a frog. And the frog's a champion frog. And there's a water sound. In fact, experientially, probably, there's the water sound and he realizes it's an old frog. It's a frog, old frog. And I had a And he was the kind of grand scheme. He had a little house up on the cliff above the Pacific Ocean.

[14:54]

And there was a pond that were to the left of his house. And it had ceiling windows. hundreds of frogs, I don't know how many, but many, many frogs, especially at particular times of the year. And he found it very strange when he sat in front on his little porch. And the pond was some yards away, much farther away from this pond. And he would sit there in the night. But every time he looked in the direction of the pollen,

[16:06]

All of rock started. Simultaneously. So we experimented with it before and it all started again. And it all started again. Also er hat damit experimentiert, er hat dort hin geschaut, die Frösche haben aufgehört, dann hat er in eine andere Richtung geschaut, sie fingen wieder an und so weiter. I think he felt like a big frog. Und ich denke, vielleicht hat er sich gefühlt, dass er wie ein großer Frosch wäre, der auf seiner Veranda sitzt. Yeah, so in a way. Obviously there was some connection he couldn't explain. And the connection was not just between him and the frogs. The connection was between the frogs as well. Because it wasn't that we discussed this sunlight here. So it wasn't like when he looked over some of the frogs had stopped and then eventually they'd all stopped.

[17:39]

No, all stopped instantly. There was some realm of Temporals simultaneously. Where time kind of folded in on itself. And all the frogs. und alle Frösche hörten auf. So I would suppose that Basho heard the water sound first. So würde ich also unterstellen, dass Basho zunächst einmal den Ton des Wassers gehört. And then, you know, a frog.

[18:43]

Und dann hätte er gedacht, oh, das ist ein Frosch. And this old pond in front of him. It turns out that this was Basho's supposedly. He'd been practicing Zen with some Zen teacher. And At first he, in his, I just described it as probably what he heard first with the warps out. Supposedly, if I remember correctly, he wrote first Old Pond Frog Jump and he didn't know how to finish it. When he finished it, Jeff said, what was that?

[19:45]

And this was for him an enlightenment. And his teacher, is that what you're saying? No, that's... So... No. Can enlightenment be this simple? All you need is an old pond and a frog, you know? And paying a little attention. And add up. Giorgio supplied us with pond and probably frogs occasionally, right? So we have all the ingredients.

[21:05]

In any case, when I heard this, I stopped me. I don't know why, but it had me in the midst of this large auditorium of college class. It brought me into a kind of, I say kind of, because we don't have words that designate these experiences very well. A kind of temporal experience. spirituality.

[22:31]

Or temporal simultaneity. Or even kind of timelessness. which doesn't age, which works, can work in you as you age or as you go through time. And the direct experience of the silent neity somehow that I caught at that moment turned everything into, what can I say, trying to use these same concepts of words, turned everything into

[23:41]

Or an appearance. Or a splash. And there's a No causality. I mean, you could say there's causality, because you have to have a pond, and the frog has to jump in, and frog jumping in causes the waters. Yes. Now this may seem to you that I'm kind of like a... a dead horse. Um... But I'm trying to...

[25:13]

Because if enlightenment is something other than the ordinary way we're alive, it's in a different context. But it's not... It's not in a different time. Like in the future. If it's in the future, it's not enlightened. It may happen, an enlightened experience may happen to you at a particular time. But the nature of what at least Buddhism has meant by it, it happens sort of out of time, not in time. So it happens in a different context, but in the same time.

[27:05]

So, somehow Raishawar changed my context. And I say Reischauer and not Baschow because probably The fact that a person gave me this poem is important. If I'd just read it, probably I wouldn't have had the same experience. It was the context of the field of the students. And Raishas are having the... deep intention, by presenting it as something he didn't understand.

[28:13]

He, in effect, probably unintentionally, tricked me into experiencing it. So if what I'm saying is meaningful for you what I will try to do if I can is look at the always present situation of mind-body phenomena and how What are the potential contexts of mind, body and phenomena?

[29:31]

Because again, these are simultaneous. Just as the Water sound appeared. The frog also appeared. And the pond appeared. And we can say that the frog, I don't know if I'm going to drive you all crazy or myself, We can say the frog, if the frog that jumped in caused the water.

[30:39]

What caused the frog? A tadpole. A tadpole. But from the point of view of Simon and Linty, The sound, what are some of the cues? And if I take it out of the context of causality, because if you take causality, you keep going back and it's... Repeated appearances lead to other appearances.

[31:43]

But that's not true. But in the immediacy of this moment, there's just appearances. In the context of simultaneity, there's no causation. But there's simultaneous relationship. An environment has something to do with finding yourself in that situation. Free and constantly refreshed by appearance. Okay, so if anybody in this my annual seminar here at Rostenberg for 20, 25 years, I don't know,

[33:06]

When did you build this house? We started in 1989. But we first started meeting in the shops a couple of years before. Yeah, yeah, yeah, sure. It was the first seminar together. In this hill? No, in the Schloss. In the Schloss, in the Chinese room. Was it the springtime? We started in July, 89. Here? No, it was not here, the first. This building wasn't done when I first met the Schwarz. Maybe it was 87. No, no. In our context it was 89, because 88 we met in Poland, and we organized it when the latest happened. Could it be that it was without your organization? Yeah, without you. I just came because it's Christian. Yes. It must be fun.

[34:16]

I didn't even invite you guys. Why? For historicity. Correct. Yes. So I come back 26 years. Once it was 26. Yeah, it's amazing. We were both younger then. Anyway, so one of the things I always want to do when I come to these two annual seminars this one and next weekend is not only explore But also look at what has happened since I was here. Teaching and practice are always evolving. So I always want to kind of, because it seems like I only see most of you once a year, I want to review.

[35:40]

with some of the things I spoke about. But when I say I've come here once a year, We're just about to have a great gym still session. So I say I come here once a year.

[37:01]

But that's in calendar, calendrical time and clock time. But for me, you know, it's 10 years. So my experience is I come here 10 or 15 times a year. And time is actually many particles of time. So I come here millions of particles a year. And let me sound romantic, poetic, or crazy to you. But it's actually much more what time is from the point of view of the mind.

[38:07]

Time is gestational time. Time is not Really caught time. It's time that she's just dealing with each certain thing. So I think it's time to take a break. Thanks for translating. You're welcome. Well, since we have this again topic of the spirit of embodiment,

[39:45]

Which I've nuanced or broadened by saying field of enlightenment. And if we're going to imagine this as a real possibility, and all of Buddhism assumes it's a real possibility, It's interesting.

[41:11]

It assumes it's a real possibility. And that assumption is an essential part of Buddhism. And the realization of that assumption is an essential part of Buddhism. But Buddhism does not assume everyone's going to realize enlightenment. Okay. Now, one of the worst ways to look at enlightenment is to think of it as happening. It will happen in the future or something like that. One of the worst ways to explain oneself is to think that something will happen at some point in the future.

[42:16]

And that you wait for it. Yeah. You can wait a long time. And it's like waiting for a bus which never comes. But the bus stop can be quite interesting. And maybe it's already at the bus stop where the bus came. So how can you be at the bus stop so that the bus stop itself is enlightened? So anyway, I'm just trying to make up some way to speak about this. Because again, if enlightenment has any relevance, In your particular personal life, it will...

[43:31]

Whatever enlightenment is, let's call it something like the dimensionality of enlightenment, has little to do with the dimensions of your usual life. So, It's inseparable from everything as is at each moment. But it's not in the categories of each moment.

[44:53]

So somehow you get yourself out of the usual categories. And it's good to refine our concepts of enlightenment. Because if you have a concept of enlightenment as a particular experience, which after it happens you are now enlightened with the past, This is a very primitive idea. And not very useful. Okay, so, but there are All of us have experiences which are enlightening.

[46:10]

So it's really a matter of whether your life allows them to continue to be enlightening. Now, some people have, I know people who are very big, life-changing, life-experienced. But fairly often after a while their life is tuned to living within the openness of experience.

[47:16]

So let's assume that all of us have had enlightening experiences. And to various degrees, they are present in our life. You probably wouldn't even be interested in. Zen practice of meditation could not have enlightening experience. meditation does and mindfulness practice do, attentional awareness does, is to bring those enlightening experiences which we many times haven't noticed.

[48:46]

So there's enlightening experiences that practice allows allows then to open into our life. And there's also through practice there's experiences Okay, so again we can use this concept of a field of enlightenment. So let's assume that within this present moment let's say the field of this present moment there's also

[50:03]

simultaneously, hidden within the field of this moment, is the field of the light. Now, let's assume that that's the case. Now, if you are in the context of practice, When you also in context of praxis peace or in the context of other practitioners who have realized this, actualize this field of enlightenment, then you find in that context with such persons, with such a situation, you find yourself closer somehow living within the field.

[51:29]

But then it can be less outside of the context. of the field of enlightenment, the experience starts to fade. It's nice that if you go to a practice place, Feel more of this field of enlightenment. But ideally you want to find this field of enlightenment, your habitation. So let's look at another one. Again. I've mentioned it myself.

[52:55]

And I think I probably heard this first from Alan Watts. But anyway, it's great. sitting quietly, doing nothing. Und dieses Gedicht, ruhig sitzen, nichts tun, spring comes. Der Frühling kommt, kreisgubelst. Gras wächst, weiße. Ganz von alleine. So again, it's these simultaneous units. So they're simultaneous units. They're not sequential. Grass isn't growing by itself because you're sitting quiet.

[54:05]

But in the way Basho has put this. By itself refers to all of each other. Saying by itself. By itself. Or does itself. Sitting quietly does itself. So if you're actually sitting quietly, can you get out of the way of the sitting? So the sitting does itself. So let's try being sleeping here.

[55:11]

You're going to have a good night's sleep, ideally, when sleeping does itself. No. You know when you've had sleepless nights. To try to do sleeping is not very effective. You can keep trying to do sleeping and You're doing sleep, it keeps you awake. So you have to sort of trick yourself. Okay, now I want to do sleeping, but I'm going to let sleeping do itself. And suddenly, two hours have passed and you think, oh gosh, So, sleeping quietly does itself.

[56:13]

So, doing nothing, sitting quietly, doing nothing. And doing nothing does itself. How can you get there? Now we talk about it in Zazen practice, uncorrected mind. And this is a practical craft. When you're sitting, you notice that you're correcting your sitting. And then you stop correcting. So Noticing you're correcting allows you to stop correcting. Or you have obscure, self-defeating thoughts. Or you're like, I'm never going to be able to do something.

[57:42]

Or nothing happens when I do sasad. This is a waste of time. Everyone says it's important, but can I... These are all functions of correcting mind. And it's actually... trick yourself into not correcting. Because not correcting is also a kind of correction. But there's a big difference between the not correcting that really doesn't correct and the not correcting which is the correction. So you're trying to just let yourself be why. Or are you trying to let yourself not be your self?

[58:58]

Or you're trying to let self not exactly be self-interested. And this is definitely the craft. Part of the craft is the problems. If you don't see the problems, you can't correct the problems by uncorrecting the problems. You don't even mind the problem. So anyway, there's this territory where you're trying to get out of identifying mental formations, mental activity as your own.

[60:22]

And in some profound way, it's actually being willing to die. Und in einer ganz grundsätzlichen Art und Weise ist, dass die es zutun lassen und auch bereit zu sein, zu sterben. Somehow, really, to not correct you, you have to deeply care, not care about what happens. So more and more, I mean you want to stay alive because you've got kids or you've got a job or something like that. But more and more it's just a practical question. Yeah, practically it's better for me to stay alive. But if you really care, if you notice you really care and you're attached to it, that uncorrected mind is not really functioning.

[61:37]

So it's You know, you can practice this every time you go to bed. See if you cannot care if you ever wake up. Or see if you cannot care if you might go crazy during the night. I don't want to eat at all. So you have no anticipation of the morning. Good preparation for what's going to happen.

[62:38]

Because of course there will be a morning you don't wake up. In fact, you'll be lucky if it's only... You die that easily. So it's good to get it practiced. Because it's a one-time only that we don't repeat. But it's good to repeat it by practicing it. But it is good to repeat it, to practice it and to see that really nothing really is practice. And to sit still and not do anything is actually... True, when doing nothing, it does itself. Wenn das Nichts tun, sie selbst tun.

[63:41]

And grass grows, it does itself. Und das Gras wächst, und das selbst, the world does itself. Die Welt, sie selbst tut. So, of course, we have to, again, we have to do things we need to take care of the world and people in it, ourselves, and so on. But the two truths of Buddhism, one truth is you are participating and the more fundamental truth Und die Wahrheit, die Grundlegende ist, zu bleiben, wurde. Ja. ist es, dass ihr die Welt sich selbst tun lasst. And you're letting yourself, without self, do itself.

[64:42]

Und ihr lasst euer Selbst und euer Nicht-Selbst für sich selbst sorgen. I don't know about Deutsch. You can see in English I can't even say this without saying self. Und ich weiß nicht, wie es im Deutschen ist, aber es ist mir unmöglich, das im Englischen zu sagen ohne das Wort. and letting non-self do itself. There's no way out of that in English. I think in Japanese it would be easier to say. They don't say things like my stomach, because you're talking about a stomach. If I say stomach. feels not so good.

[65:44]

Most people would know I'm not talking about Gerald's stomach. They don't say my, et cetera, in Japanese. Some languages try to get free of this always possessive content. And some languages try to free themselves from this context that always speaks in terms of ownership. So once you hear this poem, so wenn ihr einmal dieses Gedicht hört, das extrem einfach ist, und nur aus ein paar Worten besteht, früh sitzen, nichts zu tun, springen kann.

[66:56]

Früh, früh, früh kommt, ich habe eine Zeile ausgelöst, früh kommt, I forgot this one. So it's quite easy to feel for this moment. but if we can use it as a reference point A kind of faucet in the mind. You like it in the same way? And whenever you're feeling a little bit, oh, jeez, I've got so many things to do... And you turn it on a little.

[68:03]

Grass grows by itself. I mean, you're watering it, but you know. Yeah. So such little poems and that was the intention of Basho too. And that was the intention of Basho too. To give us a little enlightenment reference points. Yeah. if you have these little reference points.

[69:04]

Yeah, so the whole world looks like the surface of the pond. And whatever happens is sort of like... There's a surface and then there's a frog and then there's a princess. Right, right. Sometimes it's only a frog. Where is the princess? Someone wants to say something about all this. Romantic stuff.

[70:13]

Yep. Sounds very convincing. And at the same time, there are so many things which are on our mind, which we are all tied with. And for me, it sounds a little bit like we are putting this away, this stuff which is on our mind in order to create a space so that this can happen. And I asked myself, what is necessary, what is needed so that we are able to put these things aside?

[71:26]

Because this is something which is important in my practice. Because I always am confronted with this situation and things are there and I have to put them aside. The ability to put it aside And in our life, things are there which we are occupied with. And I also have the feeling that there could be something like a kind of education into this field of enlightenment. And recently, a small group of us watched a movie called Babies. It's a French movie with four newborns growing up in different cultures. And it's a movie, it's a French movie, which without much commentary, kind of documentary, is showing how in four different cultures babies are raised in the first year.

[73:17]

So one child in Mongolia, in Japan, in the States, and in Japan. Kenya, sorry. And it was impressive and astonishing how these children in different cultures were raised and grew into their culture. So this child in Kenya, for instance, which basically and in principle was naked and constantly on the floor with his siblings and his mother. Manu was negative?

[74:30]

Basically, I mean, she had something around her hips. Okay. And in very sharp contrast, children in Japan and in the States, which basically were some kind of handled by their parents and somehow put somewhere. . And what I took from this movie with me was that by watching the children you can also see in what kind of world the grown-ups are living. Because Inevitably, they are trying to include the child in the world they are living in as prolapse.

[75:45]

And this could also be a process of education. And this raises for me the question, could it also be a process of education, of primary education, to educate this field of enlightenment, to bring the child into this field of enlightenment and to educate this ability? But also for ourselves, not for G. I thought that's what we were doing. I mean I think we have to we are speaking and While I'm speaking, you're speaking with yourself.

[76:54]

And you're speaking with yourself from your own experience. And you're speaking from your own cultural identity and experience. And we together are trying to find our way into this fantastically present world with light. So that's the experiment we're engaged in together in this seminar. And I think we can explore what, as you were saying, you have to put the things aside which occupy you. You said something like that, right? The word occupy is interesting because you occupy a house or you have an occupational job.

[78:12]

Occupied is funny because you occupy a house or you have an occupational job. Yeah, and maybe we don't, I mean, one strategy is to put them aside. It's a beginning strategy in practice. To some extent, we can do that. When you have deep sleep, you put them aside. And when you have good zazen, you put them aside. But a more subtle developed practice is not to put them aside, just stop occupying them. Or see your attentional knowing

[79:27]

Your attentional knowing shifts from the contents of mind to the field of mind. And once it shifted from the contents of mind to the field of mind, then the contents are not so important. And the contents begin to transform because they start to arise from the field of mind rather than from your past, present, future karmic concerns.

[80:54]

And then the content of the mind changes because it arises more from the immediate situation and not from this karmic connection of past, present and future. Something like that. And it's possible to do this. Dynamic of an attentional awareness And the field of mind transforms the contents. It can transform the contents itself, or what the relative importance you give to a thought is. Transform or change what contents I care about or pay attention.

[82:06]

Yeah. and can transform, change the network of connections between the contents. So coming from the contents of the mind, coming from the field of mind rather than the karma of mind, the field of mind transforms the All right.

[83:10]

interdependent connectivity of the contents. Now I think you can conceptually understand this. The contents of mind are arising through your personal karma. your worries your identity and if you actually can make this attentional shift to the field of mind attention the word attention here is the crucial word Because the attentional field is mind itself.

[84:17]

And you can understand. And you can conceptually now understand that. And you can conceptually then understand, well, yes, if the attentional field is the field of mind itself, this is naturally going to change. the contents of mind in another significant way. Now, if you have this as a In other words, you grasped, grasped, grasped this as a real way we can be.

[85:23]

then you're more likely to notice when this happens. So the concept can't make it happen. So from that point of view, understanding the concept means nothing. But knowing the concept can make you notice your experience differently and not feel you're going crazy or just too weird or I better get back to work. And I think in the context of what you just said, could we school our children culturally differently?

[86:44]

I think when you have an educational system, which emphasizes establishing a field of mind, and establishes a knowing process of learning and knowing through the field of mind. This should be very different from an educational system based on developing the contents of mind. Increasing the context, learning the contents and so forth. I haven't forgotten you. I have never forgotten.

[88:20]

It's interesting, you know, babies have more slow-awaited high amplitude deep sleep than adults. My own opinion is that sleeping anticipates or is in the physiological realm of enlightenment. Meditation is a kind of physiological sleep.

[89:45]

It's a kind of physiological sleep in which you're awake. Now I'm mentioning this. Oh my goodness. They said time flies. So... So I'm speaking about this because so far I've been talking about implicitly, implicitly we've been speaking about enlightenment as a mental phenomenon.

[90:50]

It can't be just obviously a mental flood. But it is also a bodily phenomenon. So we could ask some silly questions like, can your body be enlightened and your mind not? Actually, I think that's true. But we can also say maybe mental, I'm saying mental, mental. mental enlightenment, is anchored in bodily enlightenment. Maybe bodily enlightenment allows you to notice the world in such a way that you have a mental enlightenment. Because enlightenment is certainly a shift in consciousness.

[92:00]

Or a shift away from consciousness as the determinative condition. Now, what time is one shift away? One. Roughly. Roughly. Now, deep sleep is characterized, deep sleep is technically something like Flow away, high attitude. Not away, succumb.

[93:21]

And children, babies are mostly in delta waves. And babies both awake and asleep. are in a delta wave state, modality. And up until five or six years old, infants, children, still have a daily presence, a waking presence of delta wave states. And the shift out of this becomes much less, maybe why we put kids to school five or six years old.

[94:23]

And high altitude delta wave sleep. And this delta wave sleep mostly disappears by 13 or 14. I think that's why teenagers are so problematic. And supposedly by the time you're 75, no more delta weight. But I'm 77. I'm not going to give up on slow wave high. So what seems to happen in Zazen is you develop more technical.

[95:44]

But I'm trying to find ways to speak about Zazen and practice in terms of not just zazen, but in terms of our ordinary experience. Now, slow wave, delta wave, slow wave sleep, seems to be In other words, it's mostly a right brain experience. What Sase definitely does is increase our right brain.

[96:49]

It does seem that the heart While the heartbeat doesn't affect the breath, the breath affects the heartbeat. And there's no phase synchrony between the heart and the breath. In ordinary consciousness and in dreaming. But there's a phase synchrony of breath and dream. Heartbeat in deep sleep. Okay. What Zazen does is actually develop your ability to create a phase synchrony of breath and heartbeat.

[97:56]

So in a technical sense, in Zazen, you're calling forth deep sleep, enter a new kind of consciousness. Or you're beginning to replicate deep sleep In your sasen. Developed sasen is characterized by slow wave, high amplitude delta waves. Now, if this is the kind of time infants have, and children up to five or six, you're actually bringing yourself into the kind of time children have through doing Zazen.

[99:14]

And it also happens in slow-wave sleep. There's more activity of growth hormones. And there's more cell division and cell renewal. And your immune system is strong. So if this is the case, and I think it is the case from my own experience, other than reading it, to give you, I'm reading to give you some words, but my experience is. You're doing something very basic.

[100:24]

to your metabolism. In fact, I would say your mentalism. There's no such word. Your metabolism and your mentalism. Because you're bringing another way which in our usual eating process disappears. The Japanese have a word for when you're really doing what you want to do. When you wake up, what makes you wake up into a life you want to do. That experience is subtracted from your lot in lifetime.

[101:50]

So it's considered to make you live longer because that's subtracted from your lot in lifetime. Is he translating it okay? We don't know. I don't know. I don't understand this. There's a unit of time. Then what you really feel alive doing exactly what you want. You're not doing what you're supposed to do, you're doing it just for the joy of being alive. So those units of time, units of being alive, are subtracted from your, say that you're supposed to have a 65 or 85 year old lifetime. It lengthens your lifetime.

[103:06]

It's subtracted from the process of dying. Okay. The process of aging. Okay. It lengthens your lifetime. They say it's subtracted from your allotted lifetime. So, in effect, when you develop an ability to do Zazen, the mind of Zazen is present in your daily activity. I would say probably this slow wave field of mind that occurs during deep sleep is present as the background of mind If that's the case, whatever words I'm using, my experience is something like this.

[104:31]

The enlightenment also has a bodily presence. So I would say that enlightenment is an experience. That's fairly universal. All over the world, people have enlightenment experiences. The Protestant conversion experiences are technically enlightenment experiences. As William James pointed out. Yeah, but... But what I would say, what Buddhism brings to this universal experience, not everyone has it, but everyone could have it, is the bodily basis of enlightenment, which anchors this in your daily life.

[105:58]

No, I've never said this before, and I'm still trying to explore how to speak about it, because you guys are making me talk. And although there's these dramatic, really, I think, cultural differences between... how a person is a cultured aged child. Still, we're starting with probably all babies and things in all cultures have this slow way depth of sleep. So, fangen wir doch damit an, dass wahrscheinlich alle Kinder in allen Kulturen diese langsam wähligen, delta wähligen, schlafen.

[107:14]

So, wie gibt es so etwas zu tun? So können wir also entscheiden, was wir damit machen. And some cultures emphasize it, and some don't. Und einige Kulturen betonen es, und andere nicht. Okay. You would say something else? Many elements I wanted to raise already surfaced. First, this non-correcting state of mind. When you notice that you correct and you stop correcting, then it's correcting. And it's interesting and it's also related to attention. And attention, in my experience, is somehow originated from the feet.

[108:34]

It's a kind of getting more and more dense from the feet. Density increases. So attention is not like an entity which is moving here and there, but it originates from the field that is created from the field. And it appears from the object. And you either can follow the thoughts or the contents. These are the things which occupy us. So one content follows from another one. And when you remain in the field, these contents originate or stem from the field.

[109:52]

And what I also find very interesting related to a non-correcting state of mind is that this attention needs a kind of energy to be able to form itself. And you can And you are able to take away energy from that process without completely stopping it. So that the feed which is cut in the process of creation is also decreasing and falling apart. So that would be a way of not interfering, but still... Yeah.

[111:11]

Okay. Thanks. I agree with everything you said. Thank you. All right, that's it. Thank you. Patience.

[111:27]

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