So does someone have something that they'd like to bring up before we launch or don't launch into something? Carla, you said what I said was impossible. Can you explain what you meant? Kalle, you said that what I said is impossible. Can you explain what you meant? We talked about the angles, the right half of the video. We spoke about, you said the left brain counts and the right brain estimates. Yeah.

[01:02]

My experience is that when I have a problem, then I have to count, I need consciousness, I need my left brain. And to solve the problem, I need the right brain, so to speak. Oh, OK, good. Why not? Because it's something that I don't know how to do yet. Otherwise, I wouldn't have the problem. And if I look at it specifically, more closely, then it looks like it's a permanent alternation. You mean that the difference in approaches is fixed somehow biologically? It's a permanent approach.

[02:31]

Permanent in what way? The switch. It alternates all the time. That's maybe how I should have translated it. It alternates all the time. Yeah, to some extent. I don't know for sure. My own experience is, and then what I've studied, it can be predominantly one or the other. And it also, for most of us in some activities, switches. Yes, my own experience is that either one can be dominant or the other can be dominant, and that the approach sometimes changes. The problem is, what changes? What changes? And the problem is what switches? So there has to be a third component, unless we say that it's dependent upon one another. But then how can there be any progress?

[03:36]

But my experience is that I'm capable of solving a problem until it's done. Mathematic problem, any problem? Well, I hope that's true. Yeah, well, I mean, If you do an EEG, supposedly, there's brain activity in one side when you are counting and another side when you're kind of estimating. And if you... Yeah, did you understand that?

[05:05]

Somebody said, that sounds like what you've been saying all along. I think that right now, let's just say the fact is there's some kind of difference. And it does seem that meditation increases the balance between the two. And if you meditate long enough, it makes the right brain dominant. And I've been doing this so long, I don't know what is normal and what's unusual in my own experience. But I feel my cerebrum brain functioning. Yeah, and I can feel primarily I'm active here and down the side of my face.

[06:07]

And if I visualize my And when I visualize my body or visualize my head, it's like an avocado with a bigger side. But I never cut it in half, so I didn't know. But also, I don't know if everybody feels that because I've gone through a whole process of bringing attention throughout my body to all parts of my body, to the inside of my lungs, into my neck and up and through.

[07:07]

So this may be not normal for most people to feel these things. I've been doing this for 50 years, so I've forgotten what's normal. Anyway, there's a difference if you practice physiologically, that's very clear. And that's, I think, interesting primarily in the sense that a worldview And an activation of the world in your perceptual field changes the body that perceives.

[08:16]

And most of the, you know, people say to me, Why is Zen so rigid? Why are there so many things you can do wrong? And I just don't experience it that way. For me, again, let's take the phrase I use, the instrumentality of the world. Are you able to say it? I'm waiting how you're using instrumentality to choose the word. Oh. Yeah. There's three different possibilities.

[09:18]

Three different possibilities. Yeah. Let's have a, shall we have a contest? When I pick up this, it's these beads, they're Hawaiian beads that Paul Rosenblum turned into beads for me. When you go to Hawaii, they... Women buy them as a necklace and things like that. So this is designed so I can play with it, use it and so forth. And there's an instrumentality to this bell. I can use it and hit it and so forth.

[10:19]

And we're using this room in a different way than when it was a carpentry shop. Now, Heidegger's point, and it would be Buddhism's too for sure, that we make the phenomenal world into an instrument of our beingness. And how you activate and... the reciprocal relationship you develop through the instrumentality of the world. Like music seems to be quite clearly, if you learn to play the piano or other instruments, it definitely affects lots of aspects, or a second language, it develops lots of aspects of

[11:51]

how you're put together in relationship to the world. Sorry, what is the last thing you said? It changes? How you are mentally and physically located in the world. dann verändert das, wie du geistig und körperlich in der Welt verortet bist. So Buddhism thinks this is the case. So there is an emphasis in Buddhism, and it's expressed in the phrase I gave you earlier, treat objects as if it were your own eyes. In other words, if I don't put gold dust or sand, either one in my eye is terrible.

[12:54]

So if I treat my eyes carefully and I think of treating this bell carefully in the same way, I'm relating to the world in a physical sense. So the concept of Buddhism and yoga culture is that the whole world is a piano keyboard or a cello that you're holding or something. Piano keyboard or a cello? Okay. So when you put when I offer incense I line up my body in this case with the Buddha.

[14:21]

I feel the Buddha the third eye of the Buddha in my own forehead. And I feel the yogic posture straight spine of the Buddha in my own spine. And then I lift that stick of incense through these chakras. And up. And that's a very precise, clear act. And in a fully attentional act. So mindfulness practice is to locate your experience in fully attentional acts. In the same way when I bow, I bring this spongy material that healers feel between their hands together and up through my body and bow.

[15:41]

And when I come into this room, I'm immediately in, as I've been speaking in the last seminar, I'm in my bodily time of heartbeat and metabolism and breath beat. And I immediately enter into the contextual time you are establishing together. And each of you are participating in that contextual time. And as soon as I notice the field, I can feel, hmm, that person over there is not paying attention.

[16:44]

And I immediately visualized all of you. Should I tell you these things? I don't know. You don't tell people these things in Japan. You have to get it by feeling it from your teacher and others, not by having it explained. But I'm willing to be a failure because I find it works better in Europe and America. Okay, once I walk down the stairs and I immediately feel your presence in a visual field, I'm not thinking about you. My mental activity is feeling, not thinking. It can be images, it can be feeling, it can be intentional, but it's not cognitive elaboration.

[18:21]

It's not cognitive elaboration. And somehow I feel in my spine Each of your spines. I know I sound nuts, you know. You can have them come get me. So I feel when I start to speak and my spine is part of my speaking that I'm speaking into your spines as well. You know, I don't think I'm saying, I think I'm saying something probably unusual for some of you. But it's not special. It's just I've been trying to discover this yogic practice in my own embodiment and embeddedness for decades now.

[19:41]

Now I imagine Beate as a dancer. Probably in the field of dancing, you begin to feel the other dancers in somewhat similar ways. No, I've never talked to you about it. As I said to Cornelia, is that right? Earlier, no theater and kabuki theater is based on a simultaneity of movement and stillness. You feel stillness on each moment and movement appearing from it. Somebody's license plate has NOH on it. No, I don't think it's because they're studying no theater.

[20:41]

Okay, so much of the way we eat with three bowls and the way we pick them up and move them into the body space and put them down and so forth Die Art und Weise, wie wir sie aufnehmen und in den Körperraum hineinbewegen und sie dann wieder niederlegen und so weiter. All das ist da, um das Gebiet zu vergrößern, indem wir in der Instrumentalität der Welt sind. And also, of course, the world is a continuous flow of appearance. This is an appearance which has no fundamental identity. I can break the string and all the beads will fall off.

[22:00]

And the string gives it an appearance of a bracelet or something. So it has no inherent identity. It's only an activity. It's not an entity. So I relate it doesn't have a static identity. It's only identity is the momentary use of me in this case. So this Oh, I mean an existence.

[23:18]

A. E. Existiert. Da. Soll. E. Und existiert. Auch nicht. Gleich. Und. My use of it. Nicht. Gleich. Now. It has an unusual different existence. Es existiert. Was. Warum. Primarily. Es lasse dann. Warum. Existieren. That. To. To really get yourself. In. Really. In. Yourself. A. Face. As a. Continuous. Fact. To. Continue. The. Practice. The activity of my picking it up and activity of my picking it up and for formula, blah, blah, blah. And what is, what is, what is, and what? My perception of it. My perception. And my must. My continuum of my mind. Receiving that perception.

[24:20]

And the continuum of the mind receives this perception. The logical ingredient of this is the mind itself. The biggest bead of life is the biggest bead of life. Okay, so I can... Notice this action. And I can also notice it as the presence of the mind-body continuum. Okay, now if I pick up both these things. Well, and from that, there's what they both have one character, and there's what they both give a kind. They are manifestations of the mind, this mind continuum. So I can shift my sustainment.

[25:22]

Empathetic. This as an object. An object. An active, you're an active. And to this as a, particularly to this, it's a word I'd make, but it's an activity. What is this? What is this? And I can feel it. And I can feel it. So they all have the sameness of mind. I feel it. If you act, you practice this a while, everything will be disappearing. So this lovely beads, and this lovely bell, and this lovely Jonas, and this lovely Jonas brain dump, my lung, yeah, you know, all share

[26:38]

and quality of mind. If I may, if I give mind a kind of priority to mind as the prior shared ingredient, The continuum of mind, which is kin-body-mind-perception. Tell. The stillness. He about early. He about. He about. And it's very. I'm an ology Merleau-Ponty. I'm an ologist. And never. And. Only. That these. You know Derrida and. and that's how you pronounce it.

[28:00]

They're all very close to Buddhism, but they don't really practice. So it remains a kind of thinking, a kind of body, into this kind of body. And that all participants are, we could say, what Buddhists are. So if everything is an appearance, the practices we do are just as we do. mindfulness, semi-monastic life, are part of developing the skill of noticing everything as an appearance.

[29:12]

Or as a unique perceptual unit. Which will never be repeated again. Every moment is absolutely unique and is never repeated again. And when you enter into that it's rather nice. Now there's a sorry for that. Where did that all come from? I'm sorry. I was going to speak about empathetic joy. Now we have sympathetic confusion. Okay, but I will, before we go to the break, which should be very soon.

[30:32]

Okay, so I gave you the practice of unlimited friendliness. And radiating it in seven directions. And the experience of developing the sense of your radiating friendliness. Now let's go to the more difficult one. Empathetic joy. Empathetic joy in your enemy's success. Empathetic joy in your competitor or your competitor's business success. This is something a little harder than unlimited friendliness. But it's the key to the next step. So you work, you take somebody you don't like too much. Yeah, and you

[31:36]

then, you know, I really do. And you kind of, you can't stand the person, well, imagine them when they were a baby and they looked like Alan. That person you don't like probably, and cheated you, and betrayed you probably was quite a cute little baby. So you try to imagine them as a baby, etc. Because really, when you don't have anger and competition and jealousy, you're healthier. So you're just being selfish by practicing empathetic joy. So you keep working until pretty soon Everyone appears as primarily mind first and then their characteristics later.

[33:13]

And you get into being able to just feel the appearance of someone without any qualifications. There's a profound acceptance of the way things are that fills your bodily and mental field. gibt es eine tiefe Akzeptanz dafür, wie die Dinge sind, die dein körperliches und geistiges Feld erfüllt. Das bedeutet nicht, dass du keine Unterscheidung triffst. Aber es bedeutet, dass die and an equanimity that's realized through this first unlimited friendliness and then empathetic joy.

[34:30]

Until you arrive at the real experience of empathetic joy for everyone, there's no equanimity. So this is like the territory of religion, but it's actually also a kind of bodily science. Yeah, wissenschaft. Time for a little wissenschaft, I mean coffee or tea. Did you want to say something, girl? Oh, you're just waving.

[35:26]

@Transcribed_UNK
@Text_v005
@Score_75.99