Also gibt es da etwas vom letzten Jahr, das Sie euch erinnert und das wir in das Gespräch einbringen wollen, so dass ich das aufnehmen und darüber sprechen kann? I remember that we talked about how the past forms the present. And for me as a therapist it's important how to relate to this past, can you just what of the past can you just let go of and what needs to be worked on or integrated and how you transform this past so that you or maybe more precisely how you transform this past in order to be able to let go of it

[01:16]

Well, you know more about this than me, as a therapist. What I can try to do, again, making this basic distinction I make, emphasizing Buddhism as a mindology and not a psychology. And I can try to speak about and show to some extent how the mind of a the present is inhabited by the mind of the past.

[02:29]

And how we can change the emphasis between the present and the past. Yeah, and so forth. And something like that I'll try to look at surgically. I also want to in this seminar speak about You know, I always emphasize how the mind of non-dreaming deep sleep is brought into

[03:34]

is brought into awareness and brought into a conjunction with consciousness. But I'd also like to speak about how the mind of dreaming functions can function within awareness and consciousness. But if we can get there, that's for Sunday before lunch. Maybe Saturday. We have to see if we can get there. Maybe we can get there.

[04:57]

But thank you. Anyone else? Someone else? I remember how last year you talked about mem signs. How when an appearance occurs, how they attach to that appearance, the mimsans. And that was a connection for me to what you said last night, to this phrase, appearance only.

[06:04]

And I also want to make a connection to the seminar of last weekend. Where I responded to how the emphasis shouldn't just be on appearance, as Nicole brought up in her talk, but also on the disappearance and the releasing. Exactly. So I'd like to see that being talked about more. That would be interesting. So you'd like me to review or amplify... Yeah, something like that.

[07:19]

LAUGHTER Well, I'm incapable of reviewing because I always change things when I review. And another thing I remember... And what has drawn me in is this whole area of intention, intentions. On the one hand, in my work, I noticed on my work of somatic trauma work, I noticed that this inner orientation or directedness,

[08:45]

to offer that in this space in which the work occurs. For example, something like the body knows how this is going to work. There is an implicit assumption there that there is a self-regulating capability that the body has. So this is my area of work and I'm noticing how this this creates a framework for the work or frames the work and carries it.

[09:56]

So now when you talk about intentions, And I think I remember you writing about it that intention and attention are sort of carrying the mind. My impression is that intention is something that comes before any kind of practice application. And last year you said that intentions are underneath consciousness. And that they are like fish. Yeah.

[11:16]

Pure like fish. And then you said, if you want to know how, when you want to know something about fish, you have to study the water. Did I say that last year, too? No, no, last night. Last night, oh yes, last night. Yeah. I'd like to hear more about this fish environment. Okay. Fish space. Intentions. You get an A. You get an A. Okay, well, it helps me actually because what you remember or what continues for you is worth continuing in the light of how you continued it. Okay, you brought up so many things I'll have to let them rest for a minute, yes?

[12:43]

Yes. I remember that last year we talked about darkness or the dark. How information surfaces out of the dark also in constellations. Were you here last year? Last year at the society? She was also at practice period and she's also at Johanneshof and she's also came down the Donau with me on the hydrofoil from Budapest. So I hardly know where she is. I don't know where she is. And also yesterday, I think you talked about something like to see what's implicit.

[13:59]

In my vocabulary, that's something that's present as a presence. Okay, that's all right. It's imminent, perhaps, even. The monkey looking at the whale looking at the monkey. The monkey? The donkey? The donkey. The ass? Yeah. The donkey. The donkey, not monkey.

[15:00]

She cleans it up, because in the Khans it's the ass, and she changed it into donkey and the monkey. So the monkey looking at the whale, yeah. Yeah. And in my experience, this is connected, the implicit, what's implicit in the dark, and also this, and then this image of the well looking at the donkey. And I'd like to hear more about that.

[16:04]

Yeah, I said, I remember last year I said, in families, people seem to, family members seem to bump into each other in the dark and no one's supposed to turn the light on. And if some family member does say, I'm going to turn on the light to see what's going on around here, everybody says, you're out of the family. So I guess I made the connection that the constellation therapist, is letting everybody bump around in the dark.

[17:05]

it's a consolation. And then when no one's looking, turning on the light. And if it's too bright, no one can deal with it, you turn off the light right away. Anyway, yes. Somebody else want to say something? Yes. You also used an image last year of putting your hand into the stream. Mm-hmm. And I listened to your lectures one more time and I really didn't get it.

[18:29]

I didn't understand it. Maybe I understand it partly, but not quite. Okay. Maybe that's like a koan. No, I... And I'd like to hear more about... Okay, I have to sort of... I've used that image a number of times in different contexts, so I'll have to sort of capture it again. Okay. Yes. Yes. Last year you differentiated between the observing mind and the self. And that affected my work Because I encouraged my clients to step away from their stories, their narratives.

[19:45]

And to enter into the perception or observation of what's going on. And this really produces astounding effects. And I think I'll stick with that. You mean you'll keep doing it with your clients? Yeah. Well, it produces astounding results. You better. I might ask to be your client to see if I can get some astounding results. It sounds like that You know, 2,500 years of Buddhism trying to sort out mindological conditions.

[21:14]

can be useful additions to the only, what, century in some old psychotherapeutic practices? would make sense that they would. I mean, after all, a lot of work was put into them for two and a half millennium. And they developed through constant iterations, under the word iteration, to say it again, to get closer and closer to a solution.

[22:38]

I think I didn't get the whole sentence now. The development in myself, but also the development within Buddhism over 2,500 years, has gotten to where it is through continual iterations or reiterations, the same problem. In other words, like in mathematics, if you apply the same method to this answer and then you apply it to the same answer, then you get closer and closer to... much the result you want. And so, you know, in what we've been doing, some of us over 20 years, He's looking at these things with finer and finer tuning.

[24:22]

And at some point they really start to work with the fine-tuned psychotherapeutic observations. I think, I don't know, I hope so. Then the question is for a group like us, is can we apply these worldviews, these concepts and theories, without necessarily reaching them through our own personal practice. Without reaching them. Yeah, without realizing them through our own practice. Ohne sie durch unsere eigene Praxis verwirklicht zu haben.

[25:30]

My opinion is you can. Cannot. You can. You can. Sorry. Meine Sichtweise ist, dass das geht. And then he says, what have I been doing these last 10 years or 12 years now? You can make use of them, but it's not quite the same as if you practice them. But if you can make use of them, and you can also practice them to some extent, it's probably quite good. Something you said, Arika, made me say another version of what you just said. It took me a lot of years to see that views and intentions which function in the same way as views, are prior to perception.

[26:55]

I mean, that was a revelation. I mean, I just assumed that perception was, hey, you're seeing it the way it really is, and you're not. Your intent and your worldview condition, perception. Yeah, I mean, It took me a long time, some years, before I could think the idea. And it took me about the same length of time to begin to experience it. So it takes time for us to introduce these things into our work too.

[28:04]

There's a point that I'm reminded of from last year and also what I already said. Last year I think you talked about the edge, the edge between the past and the present, or experiencing that edge. That you kind of... walk along that edge to be able to see or realize something. And I'm curious how that continues. Okay.

[29:17]

Yes. I'd like to add to what Angela said before, to the sentence that the past, the present, I want to add to what bring up what related to what Angela said how the past forms the present. I have a different memory of what you said last year about that. That's good. And that's really, and it stuck with me, the liquid of the present that also forms the past. Yes. And that's more the location from which I work and also more my own practice.

[30:35]

So I'd like to see that. I'm getting a full plate here. Hi. Good morning. Voller Teller präsentiert. Since last year's seminar, I've taken very little time to practice. And I have this note with Dogen's phrase, . So this word now doesn't exist before practice and I continue to re-read this word.

[31:49]

As Dogen says, this word now does not exist before practice. And I keep re-reading this phrase or repeating this phrase And I didn't really make any progress until I read just recently, only this actualized moment. So I'm investigating what is an actualized moment and I'm walking around with it so that I realize this has become my practice, this investigation of what an actualized moment is. My practice is the constellation of walking around in the dark of the Deutsch.

[32:54]

You're all speaking German. It's wonderful. I hear it and I feel it, but I don't know what's going on. I'm walking around in the dark and wondering, here's my life. You don't have that experience because you know quite a lot of English. Somehow I love wandering around in the dark of the German language. I do it a lot. Something would have penetrated. Okay. It's getting to be time we take a break, but anybody else want to say something?

[34:03]

Have we noticed that I think entirely women have spoken? Are they better students? Or do you have more society and courage? Courage, that sounds good, yes. That's French, you know. Courage, that's where I park my car. In the courage, I park my car. Or park my heart. Or park my heart. I remember that you also said and that is maybe several more years ago

[35:07]

But it sticks to my mind all the time. Acceptance comes before perception. And so in a way I'm trying to look for that acceptance within myself. And it is... It is in the dark compared to perception. Perception is more in the light, acceptance is in the dark. And connected or in some way connected is the night of judgment. Sometimes I feel that

[36:32]

This judgmental part and this acceptance part are like two different minds. And it almost feels, or sometimes it helps me to look at them as two different bodies, even. But then I realized that if I see them as bodies, I tend to see them as entities, and then I stop. Okay, thanks. So let's have a break.

[37:45]

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