I suppose we could think of this elephant as, you know, I guess, constellation practice. from Virginia Satir through Bert Hellinger and through us has and I you know very long ago I knew Virginia Satir slightly and there was a kind of kind of feeling that she was on to something. Yeah, and so the various contingencies and community that Esalen was

[01:05]

There was a feeling that Fritz Perls was onto something and somehow Virginia Satir was onto something, et cetera. And I guess it's been an incremental process of noticing. In the way, in science, electricity had to be noticed a certain way as how it, Faraday and other people, how it functions. And noticing electricity then led to all kinds of things which we're living all the time now. And it seems to me, and again, you know more about it than I do, but it seems to me at some point there was a kind of incremental process in which something was noticed that you could call forth with a consolation.

[02:42]

And in the early days, when I'd hear about constellation work and its theories, it was kind of like magic or something like that. And the notice, but the noticing, which I would say was sort of outside our cultural formulations, But the remarking took place outside of our cultural coincidences and our cultural formulations. And it was so convincing that the practice of the exhibition work developed. So if we imagine that Samadhi, one of the ways in which the elephant is brought into the room, our mutual beingness is brought into the room that's not visible to consciousness.

[04:10]

Maybe we could say that a constellation practice is a way of kind of recognizing the elephant in the room or in a family situation or any situation. And it interests and amuses me that one of the symbols of, like riding the ox backwards, is to take the backward step out of ordinary thinking.

[05:26]

And every time I see a constellation and somebody puts their hands on someone's back and moves them around, I feel, hmm, they're taking the backward step. So I just stop talking. No, I'm listening. And Karin, you usually have so much that's good to say and you haven't said anything yet. Karin, du hast normalerweise so viel, was gut ist zu sagen und du hast noch nichts gesagt. Well, now I was just thinking about the elephant.

[06:31]

Und wie heißt dein Wahrnehmung? And about perception, perceiving. But my sentences aren't finished yet. Okay, so we'll be patient. Someone else? You can't expect me to do all the talking, even though I'm uncontrollable. Christina? I think I've now reached a point again where I am fairly often when I'm here.

[07:42]

But you said before the break. I usually understand very little of what you say, but this before the break I understood. Vocally. Where do you have this experience? This experience that everything is new, [...] new? Although I know this experience of everything reappearing at each moment, or as Christina says, is reborn at each moment.

[08:47]

In some contexts of life, I can welcome that. But there are life contexts in which I don't feel that way. For instance, I really don't want to be interrupted in doing anything. It's like there's so much time left and I can't let go of it anymore. Let the next moment pass and then I have to decide something else. I can't do that anymore. And it's as if there is so much happening at the same time and I don't want to just let it go and switch to something else.

[09:58]

I just can't. And sometimes it feels like I can't do it. I'm just not able. And sometimes it feels like I don't want to. It's not while practicing, but more like in daily life. How to bring this practice into daily life. Thank you. Christina. Yes. I feel like I have now experienced a little bit of undivided activity. . I noticed that when you came back into the room, I had this readiness, okay, let's move on, let's go on.

[11:27]

But then many people weren't here, and my next thought was, should we go get them? And then I heard a sentence from Alex, but I heard it was the same, and I thought, [...] And then I thought of your sentence that all facticity is undivided activity. And that really made me feel calm or good. Yeah. Yeah, during the break we were practicing undivided activity. It accepted you're being here. Some of you it accepted you're not being here, you know, et cetera. Yes. So topic in relationship to what Christina said. For many, many years now after these two weeks in the early summer, I've experienced a kind of sadness.

[12:46]

And I simply couldn't have explained it. And after the last weekend, I felt this again. But now suddenly it's not an explanation, but now it suddenly became plausible. And I had the feeling, while driving home, we were still at the wedding, and I had the feeling, ah, now I'm so sad again. And it's not corporeal. And so when we were back home, I again had this feeling, and I felt that not following this compulsive acting or the non-necessary... Necessities, always following the necessity, acting on the necessity.

[14:36]

That's a loss. That makes me sad. And that's not quite an explanation yet. But I had this feeling that our culture doesn't really support this loss. And thus I was sad. Why do you think of adding an explanation to an experience? Okay. Why do you think you want to add an explanation, an experience? It is something like a search movement, a visit. So it doesn't cause me ... Well, grief is not necessarily something you would want to hear. It's more like a search or an investigation, and sadness is not exactly a feeling one wishes for.

[15:57]

It's maybe a reflex to want to look at it. Yes. You spoke about truth today, and I was immediately a little shocked. You spoke about truth today, and I was immediately a little shocked. And I found that interesting because I somehow don't believe in truth. And so I noticed that and just put it aside and have tried to just follow your movements.

[17:15]

And the feeling disappeared and I did not understand why do I need a concept like truth if truth is constituted by Actuality or facticity. Constituted. Constituted, yeah. And that is still with me, and for me that makes such a... I have taken it up very much from the first lecture, these terms to be physically... This is still with me and from the first lecture what I took with me is the bodily feel for terms. And truth for me is something that divides the world.

[18:27]

And I keep having a feeling that for me, I don't have a relationship to the word truth. For me, what's good enough is actuality or facticity or something. and then of course I wonder so why are you bringing up truth well because it's a swinging door I mean we do want when you go home when you go back home you want your house to be there So we want things to be, to some degree, predictable. So that's underneath the energetic background, foreground of the word true. Yeah.

[19:49]

So if we take that interest and then shift it, how does it apply in yoga culture? You see that the idea of truth doesn't exist in yoga culture. And that difference can show you a lot. So the most equivalent thing would be not that it's true in contrast to other things. In the beginning there was the word and so forth. Truth can only be that everything's here. or seems to be here. And so then you can say, okay, if undivided activity is the basic category of knowing,

[20:52]

A true existence or something like that? would require participation, active participation, in undivided activity. Yeah, so. And Ulrike... the last couple of seminars, you've been quieter than usual. And you've been responsive, your presence is responsive in a different way now than it used to be. Are you a different person than two years ago?

[22:15]

I still like you. I still like you. You were going to say something secret? When you spoke about the Bodhisattva in Samadhi on the elephant, I thought of two metaphors. One is the Freudian metaphor how consciousness sits on the mass of unconscious.

[23:38]

And it would be nice if in Samadhi, consciousness would feel supported by, carried by the unconscious. The same way as the Buddha. And the other thing is that I recently read about a pharmacophysicist, how in the same measure, 5% to 95% of the matter, that is, the entity, on the sea of possibilities, on the field of... And the other metaphor is that how in quantum physics, the large part, the 95% of matter, in the same ratio as Freud defined the ratio of consciousness, unconsciousness, How 95% of matter are in the field of potentialities.

[25:12]

Und dass dunkle Materie und dunkle Energie nicht erkennbar ist, aber die ganze Potentialität in sich trägt. and as dark matter isn't recognizable or measurable, but contains the entirety of potentialities. Yeah, I would say that those are metaphors that work very well in yoga culture. And I've not bred Freud with enough attentionality. To know, but wouldn't Freud have said the consciousness is sitting on unconsciousness, not non-consciousness? würde Freud nicht sagen, also ich kann das nicht wissen von meiner Kenntnis von Freud, würde man nicht sagen, dass Freud sagen würde, dass das Bewusstsein auf dem Unbewussten sitzt und nicht auf dem Nichtbewussten.

[26:23]

And the unconscious is constituted from that which can't be conscious. Or could be conscious, but isn't. Yes, and that the unconscious is composed of what is not conscious and could be conscious, but it is not. That was a vision of mine, that consciousness in Samadhi Also, die wirklich getragen fühlt, das war eine jobische Denkweise, die ich den Psychotherapeuten wünsche und uns allen wünsche. Wie wir auf dem Unbewussten sitzen, wie auf dem Elefanten, sicher und in Samadhi. A vision of mine was with this metaphor that I would wish for every therapist to have, is to feel that we are sitting on the elephant in samadhi, the way that consciousness is carried by, supported by unconsciousness in this way.

[27:33]

Okay. Well, at least in my own language, I would say it's supported by non-consciousness. It seems to me Freud had this consciousness and the unconsciousness was a dynamic of consciousness, but not a dynamic of undivided activity. It seems to me as soon as there's a shift from consciousness and unconsciousness to also an inclusivity of non-consciousness, In addition, it's good through therapy or any process to know much about one unconscious dynamics, As soon as you're in an assumption, as soon as you have the assumption that it's also possible and one ought to be based in and know non-consciousness,

[29:11]

You've shifted from a human defined space to a yogic space. So the shift to An awareness of non-consciousness is a yogic shift. Then the question is, how can you notice? What are the skills a therapist needs to bring the unconscious into consciousness?

[30:18]

And then what are the additional skills to bring non-consciousness into awareness, if not consciousness? And I think it's as you're doing, the very looking at these details is the doors to making this kind of shift. And developing maybe yogic therapeutic practice as well. Not to discard traditional therapeutic, but to add to therapeutic practice.

[31:22]

Maike, you were going to say something? Yes. Relating to what you said to Ulrike. After this whole process that I've gone through, I'm not the same, of course. But it's more than that. But it's more than that. It is as if I remember myself. But it's not separate.

[32:24]

It is one, but it is two. It is one, but it is also two. That is how it is. And from what I understand, that is an imaginal body. And I used to have a favorite koan which I've told you about. Say and her soul are separate. That's quite an interesting, hard to grasp koan. I always loved that. Because it was about this topic.

[33:40]

And it has something to do with an imaginal body. And with this shift. Yeah, this shift. Not to be one and not two. To be two. And what can I say? And that's just... Let me know what I want to say. That's just a wonderful experience. It's wonderful about koans that they contain all these possibilities. It's totally amazing. When you distinguish unconscious from non-conscious does that mean that non-conscious is what cannot be known?

[35:02]

No, it just means it's not conscious. But much of it can't be known. The image someone gave me the other day, Charles McDermott gave me. Some woman scientist said to him, and this is just a metaphor, but it's a kind of fake calculation. She said that at any one second in the human body, there is more going on than the totality of all the words that have ever been written or spoken in human history.

[36:04]

Well, something like that is true. And it's all silent. But we're dependent on it. So there's no way our thinking and all the words that have ever been said can reach into, really reach into what's really going on. But much of Buddhism has developed in trying to at least participate in everything that's going on, including everything that's non-conscious. Ein Großteil des Buddhismus hat sich basierend auf dem Versuch entwickelt, zumindest zu versuchen, an allem, was stattfindet, teilzunehmen.

[37:36]

Das offensichtlichste Konzept, das in diesem Zusammenhang entwickelt wurde, ist das Alaya Vijnana. which means, most simply, to be able to act within the fullness of everything you know and are. Okay. Ja. Okay? Yes? Frau Niebler? Ja. Ja. Ich versuche mich einer Problematik anzunähern, die am Anfang Thema war. I will try to approach a dynamic that was brought up in the beginning. Und das ist so groß, dass ich das irgendwie unterteilen muss in kleinen Häppchen.

[38:39]

And it is so large that I somehow have to distinguish it into small pieces. And an inventory at this point, I would say. There is a suffering that psychotherapy is facing, is looking at. Mensch sich in der Kultur versucht zu positionieren oder dass diese Positionierung in der Kultur glückt. But has to do with a human being trying to successfully position him or herself in a culture. And the second possibility of how to suffer

[39:41]

Oh, there's lots of possibilities. They're all around us. But a really basic one is the suffering of being separate from immediacy. And I suspect, or I would say actually it's evident to me in a way, to find the place in culture, only a sublimation of the

[40:50]

that the suffering, it seems to me, that the suffering of trying to position oneself in the context of a culture is actually a sublimation of the more basic other kind of suffering. And I think this is not recognized in Western culture. We tend to think of the present as a something which is about how to use the past in the future. And we don't see that our vitality and our future is rooted in the immediacy. And that from the yogic point of view, if you're not rooted in immediacy, you're just barely alive.

[42:11]

So that was my third category of knowing. And things coming into being. And I did a seminar just recently in Colorado called Getting Some Traction in Immediacy. Maybe we could look at it tomorrow as Approaching Immediacy. Because the present, you know, doesn't exist. What exists is a durative, sensorial present. The present that the brain shows you is only a portion of the present, of the durative present.

[43:48]

And we're a little late for dinner in this durative present. And I heard you're leaving You're only here for one day? I just would like to thank you. So I was going to ask you, you can have the last word today. You're welcome. You're welcome. I just would like to thank you and everyone here. I managed to enter here, to dive into here. Yeah. Yeah. Now you have spoken English.

[45:06]

You have to translate that yourself. I have seen that So Frau Steilinger said, why don't you ask if you can be a guest for a day? Although I'm not a Zen practitioner, I feel on the one hand very sad and on the other hand very grateful because I feel like there's a lot I can take with me. the practice of co-pressing with plants, not only as co-talking, but as co-pleasing.

[46:25]

Okay, good. And morning and day, co-writing of narrative. Oh yeah, okay. Okay. So you'll take the elephant with you. But I think we'll leave it here as well. It says classic elephant brand mark. So we can use this tonight to see if the elephant has various ways to appear other than somatic. Thank you very much. And thank you for giving us a day.

[47:23]

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