Well, the Krista now here. It's what a Krista does? And two Kristas. And two Kristinas. The chrysalis is complete. Chrysalis? A chrysalis is the pupae of a butterfly. Oh, yeah. The chrysalis. And it's called a chrysalis because it looks rather like this. Oh. And maybe an angelic butterfly like Angela will come out. Instead, it's Andreas. Not a butterfly. But he's flying with the Dhamma Sangha teachings from the past and into the future.

[01:06]

And we've done, I think, what... In listening to the material, I think what he notices the development of things over one lecture after another, right? And... You mean the recording? The recording, sir. And in a way we just did that in this seminar, because something I primarily started last year here, we continued here. And there seems to be some, it doesn't seem to be crystal clear that this bodily time and contextual time, etc.,

[02:36]

I think it should be crystal clear because it's really simple. And it's experientially experienceable. So, I mean, just let me say it as simply as possible. In any fundamental sense, you are time. In the fundamental sense, you are time. And that time is a kind of pace, or is a pace.

[03:40]

And it's particular to your metabolism and heartbeat, breath, and so forth. You know, when I went back to my room, I opened Heidegger's Being in Time. Because I like to follow his sentence-by-sentence paragraphs Just to kind of internalize his way of thinking. Such carefulness. And the sentence I came to, where I left off, He says, let us take again as a starting point the being of what is near at hand.

[04:56]

We're doing a back translation into Heidegger's German. Yes, this is right. That's what we're supposed to be doing. The being of what is near at hand. In order to precisely observe what is meant by the word reference. The English sentence is a little better than that, so I hope you improved it. Okay, so what's near at hand here? This I've been playing with. I don't know whether I'll speak about it or not, but

[06:21]

Chinese culture makes a big thing a talismanic dimension to everything that's near at hand. What is near at hand references In this case, practice and wisdom. As does also, of course, this raksa which a Christian made. But for the Buddhist, what is most near at hand as an initial mind is your heartbeat. So you start with what's near at hand.

[07:32]

Breath, heartbeat, metabolism, et cetera. So the idea is that you simply, that it takes a while to shift your habit away from thinking about where self and consciousness is going. to establish this physiological location of bodily time. Now, it's of course up to you whether you want to bother with it or not. But it is the most basic location for establishing a basic way to establish a location

[08:41]

and an initial mind. You can start thinking about things, but you can come back to this initial mind. And as you develop stillness in yourself, You not only come back to bodily time, you come back to the stillness, the source of movement. And the degree to which this is fruitful is discovered through unique repetition. Das Ausmaß, zu dem das fruchtbar ist, wird erkannt durch eine Wiederholung von Einzigartigkeit.

[10:37]

The uniqueness that appears through attentive repetition. So it becomes a friend, a resource, a refuge. And always there-ness until you're gone. And always here-ness until you're gone. Okay, so that's bodily time. Well, obviously, There's also contextual time, contextual shared resonance and pace.

[11:51]

And we have to know this pace to be with any intimacy with others. We use the phrase to be steadily intimate with your field of mind. This means to be present within the presence of the mind, which is always present. presencing your own bodily time.

[13:11]

And it's always presencing contextual time as well. As soon as you shift to contextual time. The Piedmont Zoological Contextual Insight, he knew about backslip. Now, because I've been practicing this way for a long time, But I think it's obvious from the very beginning. I can distinctly feel the difference between being located in this bodily time and shifting into feeling the shift, allowing the shift into our resonant shared time. And if I'm in my some kind of mental, some kind of self-meditation,

[14:17]

I don't feel my own bodily time and I then don't have a real entry into the distinctness which is our resonant bodily contextual time. And the resonant mutual time It exists also as an overtone tuned from each of your bodily times. So being located in bodily time instead of random mentation,

[15:37]

I feel myself much more able to be engaged in the bodily mutuality of us together. And that is much more of an entry into how you're feeling and we're feeling than mentation. And then our individual, to some extent mutual meditation, is another kind of overtone.

[16:59]

So that's saying something, I've just said something about the territory or domain of this, two domains of this one distinction. But your own bodily time ought to be pretty obvious to you. And to decide to hold your attention there is up to you. But to decide to hold your attention there, because we're making ourselves, then allows you to enter into the world with others through their individual and mutual bodily time.

[18:16]

And an experience with these familiarity with these two a family-like knowing of these two domains, is the assumed basis for the practices like the paramitas. how you're present with each person in each situation. Okay, so that's the simplicity of bodily and contextual time. Okay, so now, What about gestational time?

[19:42]

Okay. So we do have, just one statement about it maybe. We do have intentions and karma. Where does that function? Wo funktioniert das? So we have two questions. Where does that function? Wo wirkt das? Or how also does it function? Wie wirkt das? And the second or third question is how is the functioning and presence and the intentions available to us? How is it available to us as a spatial presence within immediacy? Available to us as a spatial immediacy while it's functioning temporally out of sight.

[21:20]

Now is that crystal clear? Or have I said it so often you're tired of it? Or am I incapable of making anything simple? Okay. All right. So I give up for a minute. You wear earrings now. Did you go out to lunch with someone? oh I see but you look so elegant in your black earrings boys can wear earrings now but I haven't got there yet okay so what anybody want to say something

[22:31]

I don't know if it's ripe to say yet. Well, I've just stated enough. Okay. In the morning I experimented with this idea of time. I tried to go down to the Meier Valley in bodily time. And while I was walking I looked at the trees. And then the view that formed was that I was actually more walking in the time of the trees.

[24:03]

If I had walked in a desert, I would have possibly walked differently, but I don't know. And I walked very slowly, and it took me a long time to arrive at my life. And then their Siegfried was talking on the telephone. And I wasn't quite courageous enough to continue in that pace passing Siegfried. Because I thought, well, maybe that gives the impression that I'm listening to what he's saying.

[25:08]

Yeah. From a context, something came and I couldn't help but change the picture. And then I experimented again in a different break, trying to walk in bodily time without paying attention or giving attention to the trees. And then... What popped into my mind is that I had to make a telephone call.

[26:17]

So everyday affairs seem to be in a kind of, often seem to be in a kind of contrast to practice. And so I tried to anticipate the course of action of the telephone, i.e. the background sound, i.e. the course of action of going to the cell phone and the telephone, i.e. the whole course of action, and in this room a bodily time of, i.e. to feel something or something. So in this whole enactment of the telephone call, going to the phone, picking it up and so forth, I tried to feel, I tried to anticipate this whole enactment and then feeling in that a bodily time.

[27:28]

So and then I tried to see if I could feel that as bodily time, you know, doing or enacting this sequence of, this action sequence. And then I could notice how the bodily time which was anticipated and the actual bodily time I was experiencing were merging. Yeah, it was actually nice to feel it because I...

[28:29]

got to feel something like being in agreement with the action. Yeah, it's kind of a hidden treasure that we always just have to turn into. Yeah, it's a hidden treasure that we have to bury for ourselves. And it is the case that if you practice this, the more you can become sensitive to... The word pace is hard to translate, I guess, isn't it? But I don't know what other words to use. The more you can become sensitive to the multiple paces of situations... Often you need to go slowly sometimes until you catch the pace of the situation and then move into it.

[29:47]

Manchmal muss man ein bisschen langsamer tun, um das pace der Situation wirklich zu spüren und dann kann man mitgehen. And the practice of the vijnanas too. Each of the five senses individually. You can practice like you did walking among the trees. Primarily with just hearing and eyes barely open. You can almost hear the path and you can in the way you walk on it.

[30:53]

And then you try it with just as much as possible, just the feel of walking. Anyway, you practice with each of the five vijnanas, five physical senses. And generally for us the dominant sense is visual. And one eye is dominant between the two eyes. And it's interesting if you do... I would say the dominant sense in practice is aural, a-u-r-a-l, sound. You locate yourself in a sound field more equal to the visual field or even more than the visual field.

[32:16]

You express yourself in a field of tones, actually at least as strong as in the field of faces, and maybe even a little stronger. That's the practice of the Bodhisattva Compassion, Avalokiteshvara, and being aware of clams, spiders. And I don't know. I used to be a person who, and still sometimes, cannot imagine being somewhere without a book. Ich bin jemand, der sich eigentlich nie vorstellen konnte, irgendwo zu sein ohne ein Buch. Es ist auch ein bisschen immer noch so. I always hope that the dentist never sees me.

[33:30]

Ich habe immer den Wunsch, dass der Zahnarzt mich nie ins Zimmer hineinruft, dann kann ich einfach weiterlesen. Or that the bus goes by my stop. dass der Bus an meiner Bushaltestelle vorbeifährt. But in the last year or two, and it's fairly recent, I find the engagement with a variety of paces and entering into the paces is satisfying as reading. Aber in den letzten zwei Jahren oder so, da habe ich gemerkt, dass dieses Eintreten in die verschiedenen Schrittgeschwindigkeiten von Situationen, das ist fast so... There's an adventure in discovering the pace of the world itself. And sometimes very surprising what the pace is.

[34:35]

I suppose this is also the trance of the flaneur like Baudelaire. And if you do discover the pace of Kaufhof, the department store. Really? I find it. You walk into Kaufhof and there's a pace that's different. points. There's a slow one and there's a fast one. And you'd find one of them and walk in and everybody's attention gathers toward you. It's like you don't want it. Because your attentional pace gathers attention. and then I feel guilty because I get served ahead of other people and then I feel I'm using shamanism to kind of get myself

[35:56]

Someone else? Yes. I'm still with the idea of gestational time. Mm-hmm. At first I thought that gestational time can only be bodily time. Then I thought, well, there's a larger plane, and I was thinking of Erikson and his... Milton or Erik?

[37:18]

Erik. Erik Erikson or Milton Erikson? Erik Erikson. No, Erik. I knew him, you know. He was a very nice man. I liked him. Mit den Phasen vom Kind zum Pubertieren und zum Erwachsenen? Okay. Oh, I'm translating for you. Phases of child, young adult, adolescent, adult. What happens when you miss a phase? Or when you can't go on or you don't do a story? What happens when you miss such a phase, or get stuck, or don't take a step? . There's times like puberty or pregnancy that have a different

[38:32]

there are different time. And it's not just, yeah, that's not just bodily time. It's covering, it's another layer covering this bodily time. Sort of like a butterfly that was never a caterpillar. Yeah. And maybe you have to go back and enact the caterpillar phase. Maybe you have to go back and enact the caterpillar phase. But in this, there is a kind of plan. And isn't that in conflict with the idea of self-generating?

[39:51]

OK. Troublemaker. Of course we have a genetic disposition. And predilection. Kind of prediction, yeah. You tend to go in that direction. So it's like most things, it's a spectrum and it's a matter of emphasis. In the so-called, which I hear in Germany, you don't have the same words, nature-nurture controversy. Yeah, how do we say that?

[40:56]

In the contrast between a natural and a cultural condition, Buddhism is way on the side of nurture. If you plant, as we did, a ponderosa pine next to the zendo, Yeah, one of them gets drainage off the roof and the other is a little bit away from the roof. The one that gets drainage off the roof is four or five times bigger and way healthier. It's like having a loving and non-smothering mother.

[42:11]

To keep things in a psychological vein. Okay, someone else. Yes, Andreas. In this practice with the bodily ten, it includes the practice of the ten jins. The three. This has become important to me. Can you speak about a connection between Vishnianas and Kantons?

[43:20]

Oh, dear. You better come to a Buddhist seminar, not a psychological seminar. Okay, I'm just kidding. That's a Yeah, I have spoken about that in the past occasionally, but I think right now I have to get it all on the same page, in the same book, at the same point on the page, and I can't do that. But now keep in mind, next time I see you, we'll do a little tantian dance. Okay, it's probably time for a break. But I still would like more direction from you and where we go, what we do.

[44:26]

Thanks. I love hearing your voices, you know. Even if I don't understand a word.

[44:52]

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