Is there anything you can say about what we've spoken about so far? Yes. I don't know if this is immediately related to our conversation. But during this break and in connection with what we've spoken about, something occurred to me. Since I've been practicing, I've been having this feeling of...

[01:06]

I've been having this feeling of completeness. So I'm saying complete also in German because the translation of, which is close to what in English would be perfection, would be carrying too much weight. So this what became clear to me is that this feeling really enters very much into my work, into my work as a therapist.

[02:28]

I always refer to it as acceptance or space of acceptance. So now it's more that I'm realizing that this space is a space that makes this feeling of completeness available. So that's what's happening. It happens in this a field of tension, but a feeling that the person is complete at every moment or always.

[03:53]

But within that, you can also, at least in the short run, aim at some goals, or those goals, that aiming can become part of the work. And this is something that I have felt so often. No matter what it is, you are always good. This is a feeling with everyone. And this is this complete. Not just in the face, but in all kinds of expressions. So whatever it is, there's this feeling you're wonderful or you're complete. If there's a wart in your face, that's okay too.

[05:05]

So my impression is that over time that really changes views within people. Thank you. Anyone else? Yes, Nicole. I have a question about the body space we just talked about, where all the people are populated. So I have a question about this body space that we talked about that's populated by all these people. My feeling is that with every person that is present in my body space, there is some incomplete movement, dynamic movement, between me and that, myself and that.

[06:32]

There's something incomplete about the... They're there because there's something incomplete in your relationship with them. Die sind anwesend, weil etwas... Is that what you mean? As if that's an incomplete gestalt. And you said a couple of sentences in relationship to that, but my question is, what exactly is this clearing up? Or put differently, one thing is to just... be within that to be able to just face it, some kind of uprightness.

[07:47]

So it seems that acceptance is important in that, but then is there also something that needs to be done? That's a very easy question. Oh, okay. Someone else? I won't give up on you. Yes, Frank? Since yesterday I'm really happy about and also grateful for this term and the metaphor of incubation.

[08:51]

And I am incubating this incubation. That's the idea. And the result so far is that incubation happens for me as a kind of personal incubation. And in that regard, I'm interested in the postures that are related to incubation. And that incubation seems to have to do with a certain dedication, trust, love, and a kind of careful respect.

[09:58]

And what has changed now? And what's new for me now is the question if there is something like shared incubating, incubation process. Because it's a real joy for me to think of constellation work as a form of shared incubation. Well, let's incubate that. I mean... I mean, instead of my trying to say something, I think during the seminar, we can, within each of us, those who are interested in

[11:07]

constellation work can see how this fits our own idea, experience of constellation work. Okay, anyone else? Yes? Yesterday you said that intentions are prior to perception. What is a buddhist intention? What is a Buddhist intention? Same as any other intention. But I don't... We can call lots of things intentions.

[12:26]

Yeah, I think I'll go for a walk this evening after dinner. We call that in English, I have an intention to go for a walk. But that's not what I mean. I mean something nearly the same as a vow. But I think that... I think that the... The easiest way that occurs to me right now is to look at what we've looked at so often, this advice to not invite your thoughts to tea. And I went through this in the last seminar, but I think it's okay to go through it. So the statement, do not invite your thoughts to tea, is not a thought.

[13:36]

It's an intention. And the thoughts you're not inviting to tea are the thoughts. In other words, all mental formations are not thoughts. I mean, I think at least in English People think so clumsily or generally about these things, we don't have words for the distinctions. So I don't know about German, but all mental formations are generally called thoughts. But there's an intention to not invite your thoughts to tea.

[14:36]

And an intention stays there as a presence. And what we're not inviting to tea, which we can clearly have an experience of, are discursive thoughts. Now, the importance of this very simple instruction, which I call six little words, we've taken six little words and put them together. And is that... you can begin to experience through this simple instruction the feel of a mind of intent in contrast to the feel of a mind of discursive thought.

[16:02]

And the power of holding to a mind of intent, whatever the intent, A mind of intent tends to resist discursive thinking. Okay. So we can think of these things again to get us all on the same page. Is is the, we can think of the mind of intent, we can think of minds as different liquids.

[17:14]

This is something for me, one of the most basic ways to try to get a feel for, conceptual feel for different minds. So if you have a mind of intent, discursive thoughts don't function in it, they won't float in it, they won't swim in it. Now, what's brilliant, I think, about this instruction, among others? I mean, I don't think it's brilliant because some smart person thought it up. I think it's brilliant because you have hundreds of possible instructions for meditation practice.

[18:34]

And some of them survive through the centuries. And the ones that survive through the centuries and become the basis of the teacher's main instruction. if they have a brilliant complexity. Okay, all right. So if you discover that the mind of intent is different than the mind of discursive thinking, which is the real first point of the instruction, You can feel in your body the difference between a mind of intent and a mind of discursive thinking.

[19:44]

And you can find that when you get caught by discursive thinking, the mind of intent dissolves. When your energy, your mind, your spine can hold the mind of intent, discursive thinking doesn't occur. Then You don't even have to bother not inviting them. They don't even come to visit. And the second effect is this mind of intent. Turns discursive thoughts into appearances. So discursive thoughts just become appearances you can let go of and not invite.

[21:07]

So it transforms discursive thoughts who are so troublesome and they overstay their welcome and they want a guest room and so forth. They turn into thoughts that appear. are not wanted. And then you find that this mind of which doesn't invite us to tea. The mind of intent is very close to the field of mind itself. So you discover the non-thinking field of mind in which thought doesn't occur.

[22:18]

And you discover how to move from the contents of mind to the field of mind. These are all remarkably powerful things to do. But they can come out just from thoroughly trying to realize not inviting your class to tea. So that's the difference between an intent and a mind of intent. And you don't say. Someone else. Yeah. Silly question. Another word for this question.

[23:24]

Don't ask me a silly question. Discursive thinking. Was gibt es für ein deutsches Wort für diskursiv? Ich bringe es nicht zusammen. Was gibt es für ein deutsches... It's not a question for you because you speak German. That's why I said... So all questions that aren't for me are silly? German... Anyway, he can answer everything. Yes, but if I had a better word, then I would have used it. At the moment I don't have one either. Discourse means to sit down, right? Discourse and discursive. Yes. Well, I've used discursive thinking because I can't think of a better word.

[24:45]

But I don't mean it's the same as having a real discourse with another person. I mean discursive thinking when you're just Talking something over with yourself for no reason. Yeah, when you carefully think something through, I wouldn't say that's discursive thinking. I mean, you could call it that, but I have to have some terms. If you think through something carefully, that's not what I call discursive thinking. But we need some words. Okay, shall we start?

[25:48]

Plapping. Plapping. Blah blah blah. Okay. Krista, I want to say that I understand what you said and it feels good and makes sense. I'm a little concerned with using the word complete so completely. So, I mean we have the word and we have our feeling.

[26:55]

And in practice what's important is not the word but the feeling. But the word allows us to bring our attention to the feeling or call forth the feeling, etc. And it sounds like you're using the word complete. To mean something like things as they are. Or acceptance. or the fruitful use of just this. But just this is not necessarily complete. And we have Dogen's phrase, to complete that which appears. And we can have various ways in which we understand that completing.

[28:27]

Dogen means that it's not complete in the sense, as you pointed out, as perfect. but you complete that which appears in the sense that that's as much as this moment allows appearance to be completed. So this phrase of Dogen's, to complete that which appears, is a very useful phrase to bring to the experience of appearance. So the dynamic of appearance is something like noticing and releasing. appearing and releasing.

[29:53]

Or receiving and releasing. And receiving means there's a certain kind of space in which you receive. And then release. You can have appearing, receiving, completing, releasing. All of that is up to you in the midst of in the midst of the kind of pace in which you are momentarily inseparable from another person and from the situation. But these words allow you to enter in with a kind of micro-momentary awareness.

[31:03]

And really, the more you get a developed enough mindfulness, or an awareness that is present within consciousness, Each moment really feels like a treasure. I mean, somebody says to you, I'm going to go something, I'll be back in a few minutes. And you say, take your time. And you have some hundreds of moments of little treasures. And then there are hundreds of... Don't come back.

[32:34]

No, no. Hundreds of moments that are all small treasures. Come back. Okay, so, Nicole. So, Nicole. My own experience is that in the beginning and probably when you're younger than I, everyone's younger than I am, Some of you have known me since I was 52. I was just a kid then. What am I doing here? Goodness, same. Anyway, when you're younger, I think that the presence... the populated presence of the bodily space is populated more by unresolved relationships.

[33:57]

Now the hard question is that you asked is how do you resolve those relationships or something like that? You know, probably I should have done therapy or something. I don't know. I did what I did. I might have had a better result. But my own process was at first there was a as I said, a kind of I felt vulnerable, sort of in danger, psychically in danger. But my practice in those days was always to turn toward danger.

[35:27]

And not to turn too much toward it necessarily, but always never away from it, always toward it at least a little bit. Something that scared me or made me anxious or something, I always turned to it. Yeah, okay. And what happened was after getting used to staying in this somewhat vulnerable and dangerous, psychically dangerous place, during many periods of zazen.

[36:41]

But not every period, but maybe. 50 or 60 percent, a big percentage of them. Because it did make me feel anxious, I wanted to resolve it. So I stayed with the anxious feeling. A large percentage of my zazen period. And I can't say that I understood anything. It was more like I got very familiar with most obvious, my two parents.

[37:45]

I got so familiar with how they existed in my psychic space. that I would say that in less than a year I sort of made peace with them. It didn't feel like it was all from my side. At that time, both my parents were still alive. So it wasn't It wasn't about interacting with my actual parents. But it was an interaction with the parents in my psychic space.

[38:48]

And it felt like this psychic identity was in interaction with me. But it felt as if these... of my father or my mother. My mother just changed sides. I had her here this morning. Anyway, finally I either got bored with the whole thing. I either got bored with the whole thing. Or I made my peace with them.

[39:52]

They made peace with me. And I explored all these permutations for months. And there was a kind of resolution. Okay, but there are situations in my life that are not resolved that are present in my psychic space. And they seem to be maybe unresolvable. But they're there and I... They don't bother me so much as when I was young. I don't know if this personal description is helpful. And to say what I said this morning, But again, in the context of what you asked.

[41:07]

I would say that after a while I developed toothpaste. Toothpaste? Not toothpaste. I have my own toothpaste. Tom and I got together. There's a toothpaste in America called Tom's Toothpaste. Tom, Dick, and Christian's Toothpaste. I'm not going to go there. You don't have to. What was I saying? You developed two spaces. Two spaces, yeah. I seem to have developed two spaces.

[42:15]

I started out with this one space that was densely populated with all the people in my, all the significant others in my mind. And as I cleared that space, I seemed to actually simultaneously develop a space that was clear and a space that was still populated. And it's a space related to the field, the mind in which dreams occur. But I can It can be sort of in the background.

[43:27]

But I can bring it into the foreground. Sometimes it forces its way into the foreground, but usually it's in the background. Okay, so let me, since we should probably take a break soon, or now if you want, but I can say something. So again, constellation work is not my craft. And I mean, my craft is Zen practice. Also meine Kunstfertigkeit ist eben die Zen-Praxis.

[44:32]

And since I'm so aware of the nonsense people who talk about Zen, for whom it's not their craft. Und weil mir so bewusst ist, wie viel Unsinn erzählt wird von Leuten über die Zen-Praxis, die Zen-Praxis nicht als I hesitate to speak about constellation therapy. But if I was a Zen... Constazener... You know, you got the idea. I would do it a certain way. The central moment for me and in the constellations that I've watched the central moment for me is a Zen constanter.

[45:33]

Well, I don't have to translate. No, I won't. Oh, you won't. Okay, good. Oh, okay. Sounds good. Okay. is when you put your hands on the shoulders of the person. Say that we were going to do a constellation now. I would try in myself to generate a mind of appearance only. An appearance only space. And I would feel that I would start to move in this appearance-only space.

[46:57]

And I would feel that if I strongly enough can have no other location but this experience-only space, if I could feel strongly enough, no other location, but this appearance-only space, and my body was acting within that space, that to some extent the other people in the room would catch that feeling. And I would feel that the... The mind can be unassembled.

[48:03]

Unassembled and disassembled. and can be reassembled. So I would feel perhaps that the self-referencing narrative So I'd have some strong feeling of unassembling the minds in the room.

[49:09]

And I would also want to be present the mind of association. And that's something like the idea in traditional psychotherapy of free association. And it's the fourth skanda of zazen. So when you go into zazen, you're first in consciousness, you know, starting to sit down. And the fifth skanda of consciousness tends to disassemble. You're not inviting thoughts to tea.

[50:15]

And associative mind or free association starts. which is different than the contents of consciousness. So I'd also want, in addition to appearance-only mind, I'd want the feeling of association-only mind and I'd have an intent to hold association-only mind also present. Okay, and...

[51:22]

And then I would begin the process of, well, why don't you choose someone to be your father or your mother or your cousin? And I would take that process as a form of disassembling the usual mind. Because you're feeling this psychic space of where your father or mother is in your own field. But it's a real dissociation to say, you be my father. Maybe I picked you because my father was more bald than you. So there might be some similarities, but not my father.

[52:36]

So the process of choosing someone to occupy your psychic space It both appears out of association mind, but it's a challenged association because it's not the same. So there's a process, I would say, if I were a Zen practitioner of this. what you don't know quite what's happening. And so you're sort of disassembling your own psychic space into other's psychic space. So this space I'm talking about that you feel in zazen, which is there even when you're not doing zazen, through this process of

[53:59]

appearance only, mind, and so forth. You're kind of taking that space that occurs in Zazen, I would say, and making it the space of the actual room. and actualizing it so that others can occupy your psychic space. And the moment when you put your hands on someone's shoulders, there's a kind of magnetic induction going on. I like the word induce. You induce, in English, if a woman isn't going into labor yet, you can induce labor.

[55:22]

And when you can induce an electric current by a magnet near something else, and you're not touching it, but it induces a current. And sometimes magnetic inducement is called magnetic flux. You also induce someone into the baseball hall of fame or the hall of rock and roll. Or someone's inducted in English into the army. So through this process you're inducing people into your psychic space.

[56:46]

And I don't think if I was a Zen practitioner of this, I don't think this explains how it works and why it works. But it does enter you in a way as a Zen practitioner to enter into the craft of creating the space, the consulated space. not unrelated to dowsing. dowsing No, I don't think that makes any sense to any of you.

[57:58]

Was it useful? I don't know. But that's how I would see it. So now let's have a break. It's actually five o'clock. I'm really, you know... Oh, how...

[58:11]

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