Isn't it good that we don't have the distraction of good weather? From the topic at hand. But it would be better if there was good weather? Yes. What is the time of the good weather? Well, we'll have to wait till some good weather comes. We'll decide. This is good, but it's, you know, it's raining. Now, it's time for us to talk among ourselves and several people said, can we create a little space and unpack some of this stuff?

[01:11]

So I brought a suitcase. So Beate, I told you to be first. I asked you to be first. Ulrike, you mean. Ulrike, I mean, yeah. Sorry. Where I got stuck, and then I somehow got out and got in again, was . was whether this successional time and the gestural time, whether one goes into the other and where are the differences between them?

[02:36]

And how could you help us to experience it? On the one hand, you suggested we have the heartbeat and the breath and the metabolism. but what kinds of practice suggestions could you give us to experience it? Okay. Well, first, again, the recognition, acceptance that you are time. And we have a relationship to others' time. And we have a relationship to the time we had as a child. And I have a relationship to like... Sophia, my daughter's time.

[03:59]

But, you know, when she was five and six and seven, it was one kind of time. Now it's twelve approaching seventeen. Oh no, only fifteen, approaching only fifteen. And this is a different time and she's less sure I occupy the same time than she used to be. But we both shared or at least existed within clock time when she was five and clock time when she was twelve. So what I'm saying is first we really have to see clock time as a convenience but not as something real. So You have your own time.

[05:20]

How are you going to locate your own time? Since you can conclude that you are time, and your time is now, and your time will be up at some time, And the feeling, my feeling is in my experience and the idea in Dogen, for instance, is your time will more fully fulfill itself if you have a an experienced, experienceable relationship to time.

[06:23]

To your time. So we have to start somewhere. So let's start with breath and heartbeat. And that just means to be more aware of your breath and heartbeat. I remember when I first started practicing, I had not any problem particularly bringing attention to my breath. But bringing attention to my heartbeat, I found a little scary. I remember it.

[07:24]

I mean, my breath, I had some participation in how often I breathe. But my heartbeat, I noticed it was going along there and I hadn't been paying too much attention to it. And it occurred to me that it could stop. I hadn't been noticing it, and my goodness, now that I noticed it, my noticing affected it. And somehow I found that a little scary. But after a while I got used to it. So I think noticing our heartbeat is a little difficult unless you take your pulse or something. But I think we know the difference when you've had several double espressos.

[08:29]

That your heartbeat is going a little faster and you notice you feel a little different. Okay, so anyway, it's a little difficult to notice the heartbeat. Certainly not easy like the breath. But I think you can get a general feeling of your sense of well-being or sense of being in relationship to your heart. Now, what I'm presenting is just pretty mechanical.

[09:32]

Obviously, if we have successional time one moment after another, The most obvious physical manifestation of that is our heartbeat and our breath. So my own feeling is, when you attempt to make this part of your noticed awareness. It takes a little attention and repetition over a few days to get a feel for the presence of breath and heartbeat. and your general metabolism, as I said.

[10:44]

And what I do to give myself the feeling that I'm in the midst of that is I tend to breathe in throughout the length of my body I have a feeling of the in-breath reaching to my feet even. And to the top of the head too. You can really feel it reaching in all ways. And if you do that, or something like that, you're clearly coordinating your attentional breath with your body, with your awareness, with your metabolism.

[12:08]

Yeah, so... It's a kind of overall feeling, not a specific feeling like an exhale and inhale. But it does cause you to pause in the world in relationship to your breath. Yeah, and then I do something like I mentioned to Horst this morning. I breathe in through the length of my body. But I tend to breathe out from my heart. That's just the way I do it.

[13:11]

No one's ever told me to do it that way. I just do it that way. And doing that and thinking, I think of that as a metabolic breath, heartbeat activity. And within that physical presence, I just established with breathing in and breathing out and heart beat, et cetera, That establishes a certain kind of, no, not certain, a particular kind of physical presence that I feel. And then I tend to act within that presence. Yeah, stepping, scratching my head.

[14:16]

Leaning toward Christina. I feel the gestures... arise from this overall presence. They've done a lot of studies of gestures as an extension of thinking and speaking. People tend to say part of what they want to say with gestures. But I myself feel that gestures are not just a part of speaking. They also articulate one's presence.

[15:27]

So just standing upright is a posture. So for me, gestures are a reflection of one's inner and outer posture. So there's some connection, Ulrike, between successional time and gestural time. And the word jest, the jest part of suggest, it just means to carry. To carry. And so gestation is carrying a baby, but it had the word jest before babies were attached to it.

[16:29]

So now I'm trying to find a word that relates to how Time incubates. Und ich versuche jetzt ein Wort zu finden, das sich darauf bezieht, wie Zeit ausbrütet. How things mature, ripen, whatever word you want to use, through or as, better, as time. Wie Dinge reifen als Zeit. Mm-hmm. Okay, so that's something to do with what you said, Ulrike. What more should I say? Did I satisfy you to any extent?

[17:47]

But when I first asked you, you had your mouth covered. And then when I think you went... So, yeah, okay. What else? Yeah. Any other space we should make in this? Yeah. If I am time... And if there is a banana maturing time? Do I need the term time then? I think so because there's many different kinds of time. Because you're also a banana and an avocado. Yeah. And as I say, I come here once a year.

[19:06]

But as I said the other day, how many of us here? 25 or so? So actually I don't come here once a year, I come here 25 times a year. Because the way I come here each year is different for each of you. And as I said, then there's innumerable particles of time. Yeah, and those particles of time are also each somewhat different. Okay, what else, something else? Everything I said is crystal clear. You're erasing.

[20:44]

What did you erase? No, sorry. I'm going to have to explain. Nobody has any? Oh, okay. Is a glass room later decided? Is there something like a fundamental time which connects banana, avocado, and Christine time? No. No. That's here. Let's take a look at this book. Ask the God. So what you talked about, how it is with the heartbeat and so on.

[21:46]

So I... So I know that quite clearly, if I am somehow outside myself... ... I know this kind of raised heartbeat and feeling here. And then my thoughts start going. And then I'm breathing deeply. And then I'm back inside myself again. Well, for a What Dogen's trying to present and I'm trying to present, what you just did is yogic time. You're physically involved with your successional time. And your physical involvement or your aware engagement influences your experience of time.

[23:02]

and influences your relationship with others. Do you have children? No, okay. But I have been working a lot with children. Okay, so each child you work with, there's probably a different relationship you know, one you've been working with a long time and one a shorter time and one even a shorter time, there's more connection. Those are all gestational time. We can think of ourselves in a landscape of gestational time. Okay, yes, Andy? A short while ago I read a sentence which I liked very much.

[24:35]

And this was the day last 24 hours. But how wide is it? Say that again. The day is 24 hours long. Yeah, but how wide is it? Yeah, like I said, the 12 hours are not... So when listening, I ask myself, is it as wide as my body? I like that, yeah. I mean, clearly, for instance, these days, Wednesday night, Thursday, Friday, Saturday, Sunday, there's a wideness to these days that's not in my usual days. So we're creating... Sorry, I'm so slow.

[25:38]

You're so slow. Okay. So there's a wideness to our conversation here. Yes? So I somehow I tried to find an entrance to this time topic. And how this succession time, how this feels for me with the breath and heartbeat. This is a way to locate myself within me.

[26:39]

And somehow it feels like it wants to turn into space. At this gestural time my feeling is it is like a shared space. And I'm always coming back to space because I have more experience of that. And this also came up, space separates and space connects. I have the feeling that you are bringing up time now to somehow mix that all together and find a new entrance.

[28:10]

Well, I've been unpacking space connects for 55 years. So I thought now it's time, 55 years, to unpack time. Yes, Hannah? These time particles, they seem to have the capacity to find a certain kind of order. Because when I'm sitting here listening to you, then I get the feeling that I never have been away.

[29:22]

But there are also other time particles that feel like they are glued together in, for example, doing music yourself or cooking or So how does this go together? I don't know. We'll have to see if we can touch that during our conversation. But I'll let it percolate. And there's percolating time as well as, you know, gestational time. Anyone else? Yes. Is eternity a part of gestational time? No. No. So is it still on the sheet?

[30:46]

My impression was it doesn't exist anymore when I'm listening to you. You're right. One of the first things I did is do away with eternity. My own opinion is eternity is a confusion with timelessness. And we associate religion with timelessness, an experience out of time. And I think that's an accurate feeling, but timelessness is not eternity. Look at all the timeless stars we see at night. Not so many in this foggy climate, but in Creston we see lots. They're all gone. You're only seeing something, light years, they're not even there.

[31:54]

You're just seeing their tracks. So much for time, for eternity. Yes, Ulrike? Yes. For lunch also the term attraction, attracted, came up. Maybe you could unpack that a little bit. . Because what came up within me is that toward the Sangha there is a certain feeling of attraction and a pull which I feel.

[33:03]

Toward the Sangha. Yeah. I guess it's very special. I ask myself something to do with this kind of Okay, what I think we can do in this part of the seminar is bring up a kind of mosaic of topics and then with some kind of percolation or time we can see if they fit together, relate to each other. Now, if I'm here with you, and I establish a non-conceptual mode of mind, And if I do and it's present within the midst of what I'm saying and it is successional

[34:23]

It's repeated. So it's a spatial repetition. And it will influence how we're here and what I'm saying. Yeah. There's a well-known koan that some of you know. Yan Yan asked his brother monk, Dao Wu, Why does the Bodhisattva Avalokiteshvara have so many hands and eyes? Hey!

[35:45]

See, time has just ripened. Great. Thank you for being here. Okay, so I just mentioned this pretty well-known koan. The Bodhisattva of Yunyan asked Dawu, Why is the Bodhisattva of compassion have so many hands and eyes? And Dawu said, Because, no, Da Wu said, it's like looking for your pillow at night. It's like looking for your pillow at night.

[36:52]

And Yan Yan said, I understand, I understand. And Da Wu said, what do you understand? And Da Wu and Yun Yan said, the whole, the body is covered with hands and eyes. And Da Wu said, you've hit the mark. And then Yunyan said, how would you say it? And Dawu said, who was a little smarter, said... that the whole body is hands and eyes. Now, Dangu and Yangyan are my ancestors.

[37:52]

Do you hear that? They're my ancestors. More fully my ancestors than my mother and father, actually. So I'm sorry to tell you they're also your ancestors. Because what we're speaking about is a teaching that They, in those many centuries ago, exemplified just as we're trying to do now. So this is the bodhisattva of compassion. And the Bodhisattva of compassion has many hands and eyes.

[39:06]

And why does it have so many hands and eyes? What is the meaning of having so many hands and eyes? It's like looking for your pillow at night. Okay. Now this is also an expression of gestational time. Now these are not, you have to, you know, it's helpful to know in these koans that Daowu and Yunyan are deep in these considerations. So it would not be obvious that this is an expression of a depiction of time. But It's really hard to find a way to speak about this with the feeling that I can be understood by you.

[40:45]

Because what I'm speaking about doesn't quite fit the words. But the sense of it is, if I can find some sense to it, is that I'm acting in the world with you, for example. I just use myself as an example. And I've been acting in the world with you, some of you, for a couple of decades. I just have been here. I haven't been doing anything. But my being here is equivalent to looking for my pillow at night.

[41:56]

I don't know exactly what I'm doing, but my whole being is doing something. Dogen says something like, the entire being actualizes the great path of the entire being. So whatever this activity is here, we've all been reaching for the same pillow for 20 years. Yeah, and sometimes we're cooking, but you know... Manchmal kochen wir.

[42:59]

So... You need a break? Life needs a break? This is a book by Joan Stanbau. That's how you pronounce her name, right? It's a German name, I presume. Really? No? I can't. No, it doesn't look like it. What do you think it is? French? English? I don't know. English. English. Maybe it is English. Okay. Anyway, she's the main translator, what's mainly considered the best translator of Heidegger into English. Also sie ist angeblich die beste Übersetzerin von Heidegger ins Englische. And she's written a book called Impermanence is Buddha Nature about Dogen.

[44:00]

Und sie hat ein Buch geschrieben über Impermanence, also Nichtbeständigkeit ist Buddha Natur, über Dogen. And it's a pretty good book. Und das ist ein recht gutes Buch. My impression is she understands Heidegger better than Dogen. But she definitely picks up on many of the resonances. So here is Dogen. Life is For example, like a man sailing in a boat. Although he sets sail, and he steers his course, and pulls his boat along, the boat carries him. And he does not exist apart from the boat. By sailing in the boat, he makes the boat what the boat is.

[45:18]

Now, Dogen always comes in with, you have a choice. He says, study this assiduously. And study it in this very time. So there's a time to study it, and he says, the time is this very time as we're introducing it. So he says, the heavens... The water and the shore all become the boat's time. And they are not the same as the time that is not the boat. The boat all become the boat's time. The stars, the river, the water, whatever it is. And the boat's time is not the same as the time that's not the boat.

[46:37]

You are time. And your time is not the same as your time. Even though you're married, your time is not the same as your time. And you both are living out your time parallel. So if there's another boat, that boat is not in the same time as the boat Dogen is in. And it's not the time of the person on the shore. Okay. So just as you are time... your context is also time.

[47:48]

Hence I make life what it is and life makes me what I am. I make life what it is and life makes me what I am. I make life what it is, and life makes me what I am. In riding the boat, one's body and mind, the self and the world, are together in the dynamic function of the boat. The entire earth and the whole empty sky are in company with the boat's activity. Such is the eye that is life. So now this is a very extended and complex sense of what he means by self.

[49:16]

So at each moment we are in a particular boat. Our situation is our time. And you choose what kind of situation you're going to create. And you choose it through the life you're leading. Okay. Okay. So in a sense, we could say that you are time. Your current situation, the number of hands and eyes you have something like that, is your boat.

[50:33]

And that boat is going to sail in certain waters. So the boat that is my life has sailed to Rastenberg. And some of you get in the boat sometimes and some of you who aren't here got out of the boat. So this sense of time is that time is interdependent with everything. yet the authenticity of your life in relationship to how things actually exist,

[51:51]

create and the wideness of your intention create a certain kind of boat. And you're going to sail in that boat in this world. And it'll be other people have smaller boats and bigger boats. And some people are on a motorcycle. Okay. And Abloh Kichishvara's boat is made of eyes and arms. So Avalokiteshvara's boat is articulated through compassion. And so sails in the world in a different way than somebody whose boat is formed in some other way.

[52:56]

So, in other words, your successional time and the successional time as expressed in your physical modalities and mental habits and modalities, establish an interrelationship with everything, And the more fully it's related to everything as it is, the more Anyway, it will form your path in the world.

[54:41]

Okay, so the yogic and dogens concept of time is that your successional time including your intentions, your goals, your compassion, your wisdom. Establish a resonant relationship to everything all at once. Here we have a concept that Dogen's functioning with, not just of interdependence, but interpenetration.

[55:45]

Because time is the way you interpenetrate with phenomena and all others. And that inner penetration with everything all at once, I'm calling gestational time. So then we have this statement again. Which I said I would print out. Because of this truth, we must study that the myriad things of the entire world, the hundreds of blades of grass, and that each of these things and each blade of grass is one by one the entire world.

[57:16]

So Dogen's concept of time is time is the successional resonance of your body the successional resonance of your body within the successional resonance of everything because here we're talking about what happens moment after moment in the simultaneity of interdependence and the succession of interpenetration. At each moment there's various degrees of interpenetration. That interpenetration is time, not clock time. And to know that inner penetration is time is to gestate your path in a particular way.

[58:28]

Okay, with this lively view, Our practice begins. Each thing is the particular thing it is. Each blade of grass is its blade of grass. Each is being time. Its own being time. And each being time is at the same time all time.

[59:30]

Not a thing in the entire universe is missing from the present time. Observe and meditate on it deeply. So again, if we're going to make this an operative view for each of us, if you view that not a thing is missing from the universe. And you have the feeling you're always stepping into interpenetrative time into gestational time. And in the case of the Bodhisattva, into time which nourishes you and nourishes others.

[60:41]

Then your time and the, and the, and, And everything it's resonant with is the past. So in other words, we've gone from the clock time, which coordinates our time, and said clock time is just an idea, As Ivan Illich always used to say, I want a clock which has lost its hours. So we've gone from clock time To each of you is time.

[61:43]

But if each of you knows you're simultaneously resonant with others and the entirety of phenomena, if you act simultaneously with knowing and a sense of connectedness, then your time becomes everyone's time in a way clock time is not. It's like you were swimming in the medium of time. And your swimming was affecting everyone's swimming. But the way you swim and another person swims is not the same.

[62:46]

But you're both swimming in the medium of time. The shared resonance of all at onceness. So we could say this is the way Dogen understands the practice of interdependence. And interpenetration. And because everything is changing, it's often said nothing obstructs anything. It's all fluid. Okay. Now I think it's time for about seven breaks. And I don't know if I

[63:47]

became any clearer. Yes. We can unpack further, I see. I mean, I bring out my nylons. I'm not a cross-dresser, do I? And here are some English versions of... The etymology. And here we could put this up on the... Okay, let's have a break. Please.

[65:08]

Even two bits. Do you know what two bits is? In English? Two bits? Twenty-five cents. I don't know why. Twelve and a half cents and twelve and a half cents. Anyway, it's called... What does it cost? Two bits. That means twenty-five cents. Well, at least in the old days. Nowadays, probably doesn't mean anything. Twenty-five cents is worth about a nickel or a penny. Okay. Now I am satisfied that I have spoken about this as accurately as I can at present.

[67:41]

But I'm not satisfied that I found what makes it click for you. Yes, so you can help me if you have any clicks left. Click. Maybe, why not click? Yes. My feeling is that I'm constantly being driven out from the curve, like being in a curve. Oh dear, oh dear. And then I thought maybe the street is the problem.

[68:43]

That I try to stay on a certain street and these are just images but if I would allow myself to sink in or float maybe this would help and I'm going to try this out. Yeah. Okay. Anyone else? Yes, Walter. Walter. Why don't you call that what you are talking about vibration or energy? Yeah, that's okay too. Yeah, it's a kind of pulse. It's a kind of pulse. It's also, I mean, maybe one of the words, if you think of it as path or the way, maybe that helps.

[70:06]

Okay, now, but first let me, before I resort to textual support, If someone, anybody else want to say something about this? Yes. So the whole field of music came up for me where there is all these at the sameness and And not at the sameness. And harmony and disharmony at the same time. Yeah. The path of a song. The path of a song.

[71:08]

Okay. Yes, Mildred. In the big song, I... In meditation I listened to the rain. And first it was a sequential experience, it was rhythm and sound. and then I became conscious that I am in the hearing space and that this sense works sequentially and in that moment I realized At that moment I left thinking and I found myself in a different space.

[72:22]

And I cannot describe it and I noticed that after some time I went back and And then I noticed this going back and forth between those spaces and then my mind said that this again is sequential. And I couldn't stay in this other sphere, this other space for a longer time. And my mind said just, this is the way it is for human beings.

[73:36]

Yes. Okay. Yeah, thank you. Yes. I have a problem. To bring together the parallelity and the sequentiality of time. In October last year, I did my first session with you. And since that time, I had three very true and intense encounters with you in dreams.

[74:43]

Oh. I'm glad I was there, I think. I'm glad I was there, I think. I'm glad I was there, I think. And actually they are in the past, but for me they are very present. And what happens now, being here, is more, sorry, tut mir leid, is more sequential than that I can experience a parallel time? So, betrünkt mich hier mein Verstand, indem ich etwas festhalte, weil es einfach windet?

[75:44]

Am I led astray by my mind because there was something which was very good and fulfilling? In the dream or in the sesshin or both? In the dream as the conclusion of the sesshin. Okay, well, again, let me just say some things, okay? And maybe we can get to it would be nice if during this seminar we can get to really what is the wish-fulfilling jewel called time. But part of the concept of gestational time is that you and I are here, for example, in clock time. There was a seminar scheduled and we agreed and we took trains or buses and cars and we got here.

[77:05]

But we are also here in a gestational time that started in Sashin. May have started before but started in Sashin at least. And then you had those two dreams. So from the point of view of gestational time, if we try to understand it in this yogic approach, there's the Sashin time. And there's the dream. And there's the dream. And there's now. Okay. That, from the point of view of gestational time, those are current.

[78:13]

It's more current time than clock time. More current than clock time. And so from the point of view of the practitioner, he or she is in a field of gestational time and each time with each person is different and each time with the environment is different each time is unique But it's time in its resonance or vibratory presence with us, through us.

[79:21]

Sorry. Each time is unique. But each time is also present through its shared pulse. So, you know, is the meal supposed to be at 6? No, 6.30. Okay, so we have a little time. So before I, again, do something else, that's a gesture. Does anybody else want to say something? Three at once, oh my goodness. We can all start speaking at once then and we'll have a real gestational moment.

[80:23]

Yes? Yes. As far as I understood it, it doesn't matter whether it's a gestational time, a sequential time, or at the same time. There's always something connecting. Is there at all, in referring to time, is there something separating? Well, there's a difference in the degree of connectedness. Sangha defines a unit within society where there's a high degree of connectedness and ideally a high degree of connectedness generationally. So there's a difference between the degree of connectedness.

[81:30]

Okay. And what Dogen and I'm trying to speak about now is What is this degree of connectedness? What is this degree of connectedness? And how can we participate in this connectedness? And we could say maybe time in yogic time is the... is the engagement within the connectivity of time. And we could say the bodhisattva teachings are teachings about increasing the connectivity.

[82:51]

And then you who are sharing a head with Siegfried. Did you have your hand up? From my point of view, it's your body and Siegfried's head. Now I see you. It's okay. Yeah, go ahead. When I heard this sentence, I am time for the first time today, I became very sad. Yeah. And the thought came up, what a lifelong misunderstanding.

[83:52]

In the sense that there is a subtle battle happening all the time within me, myself, All this time. Yeah. Yeah. Okay. Well, I'm happy to be on the battlefield. Okay. Yes. So for me, there was a click in this first three... When he hit the belly. Yeah. And everything is included within that.

[85:07]

Yeah. Okay. You're welcome. I have to thank the bell too for helping. Okay. Yes? First, I think I didn't understand once. Anything so far? So I cannot say anything in a logical way. So I thought it doesn't matter, I just now I look what does come up for me and where could it be meaningful for me. Meine ersten Gruppenarbeit.

[86:13]

And two things came up. The first thing, something which made quite an impression in my first work with the group. Wo ich geleitet habe und wo ich plötzlich gemerkt habe, dass ich Herzklopfen bekommen habe. Where I was leading the group and suddenly I noticed my heart beating faster. Und dazu zwei, drei Minuten später ein Mann aus der Gruppe And a few minutes later, one man from the group told that he had committed a totschlag. He hit somebody down and the person died. This is a constellation or something? It really happened like that. Yeah. And I was a young psychologist and at first I thought something's wrong with my heart, there must be a problem there.

[87:23]

And he's telling this, how can this be related? But then this happened more often that before somebody told something in a group which was highly emotionally loaded, my heart started beating like that. So this came up now also with what you talked about, this interdependence, and this may be experiences like you were talking about.

[88:23]

Well, I think you've understood extremely well By remembering these situations. This is a sense of not clock time, but time which is at the same time inseparable from everything. And let's call everything allness. Okay, so the concept here is you're acting always within allness. Whether you know it or not. And allness can't be fully understood because there's no way we can understand allness.

[89:32]

So there's always confusion. And the very nature of functioning within allness is to function within confusion. But there's also the assumption that allness, although there's chaos in the middle of allness, allness has a certain order that's functioning. So how do you function within a kind of chaos or disorder knowing that you're also functioning in a larger order that you can't understand? So that concept is implicit in this idea of time.

[90:34]

So we're not talking about clock time, we're talking about all time. I don't know if that has a few clicks in it or not. Walter is smiling. There must be a click. Yes. I think that this all connectedness is so surprising to our usual way of being, our individualistic way of being. Yeah.

[91:35]

Yeah. But it's wonderful. We're still individual. We're still unique. But we're inseparable from allness. Otherwise there's no meaning to the teaching of interdependence. Okay. Yes? Yes. So somebody mentioned the word vibration, vibrations, and I want to bring it up again. And to my mind comes also this sentence, the world is sound. So and from what I am getting from all this talk about time is that my experience of time there has a lot to do with vibration. And also going back to music. And I think it's astonishing that there's a contrast.

[92:59]

So what happens at once at the same time can be something beautiful, but also can be not beautiful. For example, if you meet somebody and do it like this, This is great, but also when cars meet like that, this is a crash. Not so good, yeah. Okay. Yes. Yes. That's what I meant with the word surprise. It can also be... Okay, I mean, again, if I try to create a kind of overall picture of this...

[94:23]

in this situation that right now, this boat we're in, each of us is an individual pulse. Okay. And I'm an individual pulse. And not only is each of us an individual pulse, there's a field here And there's a field which has its own pulse established by all our pulses. And my pulse affects the field pulse. And each of your pulse affects the field pulse. So in this sense, time is an activity which the practitioner enters into and is aware of this pulse.

[95:38]

but is aware of the pulse only to a certain degree, but knows how to be aware of the pulse to an effective degree, but not a complete degree. Now, an effective degree is like looking for your pillow at night. You know the pillow's there, and you know your arm is doing it, but you don't really know if you're going to find it. Okay, so let me, I was just saying to Christina when she brought me a cup of tea, you know, these two koans, 92 and 93 in the Book of Serenity, are kind of explications of what we're speaking about.

[97:01]

And Christina said, well, time is gestating. Because you talked about those koans in this very seminar last year. Yeah, so let me speak about them again. A little bit. Okay. So I'll just read a few things. You understand that the path is the jewel. Realization is the jewel. Knowing how things actually exist is the jewel. Freeing yourself from mental suffering is the jewel Freeing others from mental suffering is the jewel Freeing your society from delusion is the jewel

[98:30]

So the jewel is a metaphor for all these things. And all of these things say the jewel is, they always say in the end, where's the jewel? Well, it's hidden in your vest. So all of this is a way of saying that if everything's changing, how you change affects everything. And it's very important that someone knows this. And it's very important, if possible, that many people know this. And Sangha and Buddha Dharma Sangha are called the three jewels. Because there are three ways that everyone might know this.

[99:46]

Although we know that everyone won't. Okay. So, Yun Men says, within heaven and earth, in space and time, there's a jewel hidden in the mountain of form. And then, on the commentary within heaven and earth. It says, see that which contains heaven and earth. Well, what contains heaven and earth? Allness. Okay. So you should know that you should have some relationship to allness. And then through space and time, the commentary?

[100:59]

Know what establishes space and time. Okay. If you're living in this space, These categories of space and time know what establishes space and time. Okay. Then it says, this is the living path, the living road. Now, parallel to... an image of looking for your pillow at night, this koan has two beautiful images. On the golden waves of the night water, on the golden waves of the night water, floats the reflection of the moon.

[102:22]

So the golden waves of the night water is your entire body functioning. And you don't know really what's going on, but it's in this night water. But the moon is reflected on it. The order that's implicit in allness is reflecting, is shining on the water. And it says here, another version of the same thing. The moon on the golden ripples of the night water The moon on the golden ripples of the night water Where do the golden ripples come from? From the moon.

[103:34]

So you have the moon reflecting on the water and you have the moon And you have the moon. And it fills the boat with light. So this is another image of functioning within what you don't fully understand. And it says, but the water is cold and the fish are not nibbling. So even though the moon is shining on the water, etc., the fish don't know what's going on. Okay, so now we have It says a gem falls on a magpie's head.

[104:54]

Magpies are birds that collect pretty things and put them in a nest. Here's a magpie, it doesn't find it for his nest, it just falls on his head. And a rat bites a piece of gold. But they don't know these are treasures. So as a way, this is saying, this is obvious, but we don't know these are treasures. So here we have this wonderful confusion, intentional confusion. It says, Luzhu asked Nanchuan. I pointed this out last year. But then down here it says, the person who compiled this is confused.

[105:58]

It's actually Shizu and not Luzhu. So Tien Tung calls it Lutsu. Or Beata. So they don't correct it. I mean, his is a thousand years old. They could have corrected it. But the point is, is it Luzhu or Shih Tzu or you? All right, so Luzhu asks Nanchuan. The wish-fulfilling jewel, jewels come from minds. People don't know. That is personally obtained from the mind of realization.

[107:04]

Of thusness. Okay, what is thusness? The pulse we feel between us. Or suchness. So same. So same. It's the same word. Okay. Yeah. Suchness emphasizes things are similar and thusness emphasize, but they mean in English nearly the same thing. Also, suchness bedeutet, dass die Dinge ähnlich sind. Es bedeutet auch im Englischen ähnliches. Also, es wird persönlich erhalten aus dem Werk des So-Seins. So, to realize this, to freeze us from mental suffering, etc., etc., we have to know how to enter this mind and thusness.

[108:10]

So, Lutsu Shih Tzu, what is that mind? Is this mind? Lutsu Shih Tzu says, what is this mind? A nonchalant ictus, that in me ictus, which comes out and goes with my ing. And nonchalant my ing, mir, das mit dir kommt und geht, das ist. And in me, what comes and goes with ings, is it. Das in mir, das mit dir, dunkel in das ist es. So if we want to find this jewel, find this jewel, that comes and goes with you. Also, wenn wir finden wollen, dann finden wir, wir finden, was mit dir wird und geht. That in me, which time comes and goes with you. Das in dir kommt und geht.

[109:11]

Das in dir kommt und geht. Das in dir kommt und geht. The Sanskrit word also means something like eek, [...] eek. Because it means as one wishes. That's, um, I guess that's enough from here. practitioner.

[110:18]

My good. Hmm? No. Yeah. Yeah. Well, maybe. Yeah. That is. I think when you name it compassion, there's a feeling of understanding.

[111:35]

Better not to have a feeling of understanding. Because it's a feeling of always be exploring. in me which comes and goes with you all. So this sense of of successional and time. is it continuously investigating, continuing of investigating, the thing which comes and goes with you, and that in me which comes with allness, this would be Dogen's contractual concept of self. But self which forms the boat of which

[112:40]

Because we can't say there's no self in this context. Because it's a clarity of this self in me which concepts of you. The boat floats and makes the boat. So this is This in world is the sense of time. I view as a medium. Zeitweise ist ein Medium, und Zeit ist eine Aktivität, related to the confusion of all, bezogen auf eine Verwirrung des Allseins, and to the act of realization.

[114:01]

Also, so irgendwie ist das. Well, we made some progress today, huh? We [...] made some progress today, huh? hidden, but now that that's a problem of time, we don't have to meet tomorrow. That's me which comes and goes.

[114:51]

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