So here the teaching is to notice that all appearances are also the appearance of mind. And this ingredient All appearances, the appearances are. After a while, sometimes it's pushed away, alters the way you're in the world. Eventually it becomes impossible to be alone. Impossible to feel disconnected, depressed, sad or something. Because you always feel engaged in a familiar world.

[01:13]

And it begins to change, as Michael said earlier. How objects appear. Because objects are appearing within the medium of mind. And you feel the medium of mind as part of the experience. And I don't know what words to use to give you the feeling of it. But the edges of things have come forward to you. And I could almost say it's sort of like the edges of things are surrounded by a halo of deities. Now don't ask me later if these are silent parts of time.

[02:32]

So I don't really mean that they're surrounded by aura of deities. I'm just trying to find some way of expressing it's almost like the back side of things you see simultaneously with the front side. They come forward with vividness in his eyes. Yeah, so it gets kind of nice. And you know, as Michael said earlier, he didn't use the image of a flashlight. But as he developed attentional Sensorial attention.

[03:53]

It's like you're Looking at something with a flashlight, let's say. He's a lighting designer, so he... And you can make the light brighter and brighter. But the object itself begins to shine a light at you. The light isn't just coming from the flashlight, it's coming from the whole situation. It's not just an embodiment with phenomena or with the sensorium. It's an embeddedness.

[04:59]

You feel embedded in the situation. But you don't get attached. Although this experience can, if it's, you know, like you don't live it all the time, you can... Like many painters and artists and poets are writing about or painting such an experience they had once. But you can, like many... Writing over and over again, I thought, you see the glimmer of a certain experience I had in a shining through it.

[06:06]

Sometimes not shining very well through every corner, right? You don't get a tat because everything appears, stays, ceases. So the teaching lets you notice this. The teaching gets you to... Can I make the distinction? Through the teaching you notice this, but it's not noticeable except through practice.

[07:19]

And noticeable in English is spelled, of course, N-O-T-I-C, but I often spell it K-N-O-T-I, noticeable. Like, you know. But you're going to write, so it's connoisseur. So that's this, you know, yeah, yeah, okay. That was very good. Okay, thanks. So as you enter into this world as active, which includes mental work, finally you're here.

[08:40]

Thank you. We haven't said anything. We're waiting. It's not true. That's my thing. So there's the object. And then there's the object plus the mind that's noticing the object. So now we have a mind object. And a particular mind that arises embedded in that particularity. And now we have the always present mind.

[09:58]

So now I'm trying to look at the technology or mindology of practice. Which arises through noticing a field of mind or understanding the field of mind. So what does Dogen mean when he says to be steadily intimate with the field of mind? So what is the field of mind? When you're steadily intimate with it? And what is steady intimacy?

[11:17]

I could say, I mean, I think the translation, this is a translation by Dan Layton and Okamura. And someone might translate it as continuously. But I think that would sort of miss the point. Because steadily intimate means you have to keep steadying yourself. You have to keep So it's not out there continuously happening. It requires you to be steadily noticing for it to be present.

[12:26]

Okay, so now we have the object. And the object is a mind object. So that's the first territory of practice. You establish and you get a feel for, you feel mind appearing on each other. The object is simply not out there, it's in here. Das Objekt ist nicht irgendwo da draußen, sondern es ist hier drinnen. And after a while, I mean, you know that there's some kind of object out there. Und nach einer Zeit, ihr wisst irgendwie, es gibt da draußen irgendwo ein Objekt.

[13:30]

And that a hummingbird knows, or typically you do. Und dass ein Kolibri... But the way you know it is in your mind field. It doesn't exist for you as it does for a mingler. And the hummingbird is probably picking up electrical fields that are related to flowers and plants and things like that. And as a friend of mine at Botanist Peter Nix says, Nick, and as he came, Nick said, he's at the Karlsruhe University and Botanical Institute.

[14:45]

And he says, when you see the tracks of the fox in the snow, which are green, you're only seeing The tracks, you're not seeing the fox, you're seeing the tracks of the fox. And he says, when you look at a plant, you're only seeing the track of the plant. You're not seeing the plant. We're incapable of seeing the plant. Wir sind einfach nicht in der Lande, um Pflanze zu sehen. We call it a plant. Wir nennen es eine Pflanze. But how the plant functions in relationship to its environment. Aber wie die Pflanze in der Verbindung mit ihrer Umgebung. Then I could go into maybe I will at some point. All of the variety of things that are happening in a plant.

[15:48]

Und ich könnte da näher drauf hängen und vielleicht werde ich das auch. Because a plant can't move, we can move. A plant has to constantly adjust itself. And so the adjustment is a large number of things to adjusting to, and you're only seeing the tract of those adjustments. But when you see the plant within your own sensory, feel the plant. I'm not saying anything about what art do or something, If you allow it, the plant blooms in your own sensory.

[16:51]

But there's a bird. We'd love to take off. And when you feel it in this field of attentional density, It is so simultaneously out there and in here. You've so much developed a habit of inwardness. that you can feel the bird taking flight, its little feet coming off the ground. Feel it in your own body as if it were you. These are the fruits of changing lives.

[17:55]

The emphasis on how you know the world. Of knowing, let's go back to technology. knowing the object as a mind object and knowing the mind that appears differently through each object and that object appears and stays for a moment and exists and disappears. Even though the spell is still here, and it is, of course, deteriorating at some molecular rate, it will be around for a lot longer than any classical theory.

[19:23]

Still, when I look at my That's surreal knowing. I can't hold it as it is, as a mind object continues. And the third aspect is the always-first mind. In other words, when something appears, mind is there ready to appear with it.

[20:32]

So there's the mind object. There's the mind that appears on that object. And then there's the second part, the present mind. Now why do I mention the always present mind? Because it becomes a kind of anchor in emptiness. I mean, the always present mind is impassable. You can't swim off a cliff. But but you can shift your sets of location.

[21:45]

So you can shift your your location from the entity objects of the world. And you can shift it to the contents of mind as mental contents. And as you get more and more used to Then you begin to have a tangible enough experience of an always present mind. Because you can shift now from the contents of mind to the always present mind.

[23:03]

Now of course this always present mind will perish. In Zen, we don't think that you pass this always present mind onto a new incarnation. But we do think, maybe I can pass this always present mind on to you right now. Now that you can feel its situational embeddance, and its abetness as being itself, you may find yourself opening up within this always present mind.

[24:26]

And we can understand that as a kind of enlightenment. Studying enlightenment as an enlightening reference point. I must have fallen asleep, kept time down so fast. Now I don't think it's so easy probably to say something after I, you know, that riff, but if somebody wants to say something, good.

[25:57]

Yeah. Ich habe noch nicht viele Erfahrungen sitzen und meditiert, aber als erstes kam mir wirklich ein großes Licht entgegen, dass wir fühlen, wir fühlen. So I don't have so many experiences with meditation so far, sitting, but my experience was a kind of light. Fühle, du fühlst. Ja. Kein Licht, sondern fühle. Haben Sie mich direkt vorgelegt? Nein. Okay, the first reaction always is, I have arrived, I feel something.

[27:08]

Yes, that's right. So in contrast to what we normally think you have to think to reason, to understand, now we have to feel. Yeah, you're right. I would say not just feeling, but non-graspable feeling. Feeling before it takes the form of thinking. before it's emotion. It's the most basic feel of the life. Meditation practice, ideally, keeps relocating you with this

[28:10]

Yes. Yes. I'm sorry. It seems important to me that this always present, ever present mind. Ever present. We would not say any word. Always present. Always present. Ever-present means it's independent. Ever-present means permanent. So what is important for me is that we are continuously steadily

[29:34]

arises and disappears. Something that's not something that is always present, but also it comes, comes, comes, comes. Yes, I understand. But I won't try to speak more about it now. But originary mind, not really original mind. Yeah. Originary means it's the origin of, but not the prior.

[31:12]

Yeah, but it is different between original and originary. It's hard to make in English. Yeah, in Russian as well. Anyway, the experience of an always present mind is an important experience to discover. But doesn't contradict the fact that things are always changing. But it doesn't contradict the fact that things change over and over again. It's maybe a basic experience of life. Yes, Florian. Right? Yes. So what occupied my mind was that enlightenment is something which happens later on.

[32:35]

Yeah. Yeah. So this is an idea .. For me, for instance, you have this idea. You are practicing in a certain way. So that you are able to perceive objects as smart objects and not as entities. It's something you can learn by practicing.

[33:40]

For instance, to change your world view to no world view at all. So it seems that there is a kind of progression. Yes. Yes. I said, did you say, yeah? I said, yes. Okay. What you just said is true. But enlightenment, whatever, and I hate to talk about enlightenment, but enlightenment, whatever it means, does not happen in a progressional context. From the point of view of myself watching you or practicing with you maybe I can say he has the potential of realizing enlightenment and let's see what we can do to nudge him along.

[35:02]

But the best view for you as a practitioner is not to in any way transpose enlightenment into sequentiality, future. Is maybe Create some phrase for yourself. Like, already here in enlightenment. And in every situation you feel already here in life. But because it is already here, you're just not noticing. You have to somehow trick yourself into noticing. So you have to somehow trick yourself into noticing. And part of the trick is also not caring whether you're enlightened or not.

[36:19]

You don't care and you're already present in mind. And you look at your friend and you see, already present in mind. I have a feeling that I used to be much more ready for such a situation. That is, two hours ago I was standing alone in that window and I saw a female wolf finch. going down the little rock and holding and twisting and doing that for quite a while, four or five times, with lots of time passing by, cleaning around the gate. It was quite steep. I just remember the scratching signs on my bird-feeling house, that I remember how sharp their little toes are.

[37:25]

And I was not touched, and I was feeling, what's wrong with me? Usually when I see such a thing, I get wet eyes, and I wasn't. So I was disappointed so much for expecting enlightenment. I didn't know it was there. That's because all of George's birds are not, you know, they're not trained. But there's another one out there waiting for you. Yeah, it's waiting. So let's see. Anyone else want to say something? No? Yes? Maybe? So I'd like very much to say this morning, all of it. But not this afternoon. Yeah, this afternoon was just bad. Okay.

[38:26]

I'd like very much to say this afternoon. Oh, okay. And what struck me was that you said something like, it was important that this teacher of yours, this professor, that he said it so that you didn't read it, so that it was a physical person who told you this poem in a situation. And that although it was not intentionally, there was something transmitted. So this is very interesting. I think that's why I said it. I liked what he said this morning very much, and I also liked what he said the night before. And what I found particularly interesting was what he said about this professor in Harvard, who gave a course on Japanese and Indonesian cultures, which is also really interesting, and the emphasis that Roshi made on the fact that he

[39:32]

this poem, and that he didn't read it somewhere, but that it was said by a person in a situation. And Roger feels that is also interesting, and that is the reason why I say it. Thank you. I could try to explain why, or suggest why. It makes a difference that it happens with another person. But I'd rather leave it right now, just that we noticed

[40:44]

Aber ich möchte viel lieber, dass wir das auf sich beruhen lassen und dass wir einfach nur bemerken the attentional embeddedness of the situation. Dass die absichtsvolle Eingebetetheit in einer Situation ist part of what makes us really noticeable. Ist auch der Interesse, dass wir etwas wirklich bemerken and notice that embodied and embedded dimensionality within ourselves. But anyway, thanks for pointing it out. Yes? I come from Germany. Nice that you came. I would like to come back to this

[42:01]

Should I translate it for you, or do you translate it yourself? Okay. I would like to come back to what we said this morning about the waves, about these delta waves, which children experience much more than adults. And now I'm a double grandfather. And now I'm a double grandfather. Congratulations. And then the big question arises, So this raises for me these big questions, how do children learn language?

[43:19]

And you could see these delta waves as a kind of superconductivity of the nerve system. And it's incredible and it's an incredible history how children learn language because I remember when I was a child we We were somehow connected with our parents without words.

[44:23]

We felt somehow what was needed. It was almost like a last-minute stall for words. My feeling is that in our childhood And my feeling is that in our childhood we already have enlightenment. And it's amazing for me that children are born nowadays who are much further, much They don't leave anything in the case. And in China there is training with these children. And one of these trainings is that they have to put their hand on a book and then to tell you what is written in this book.

[45:34]

Well, I'd have to see it to believe it. But it is true that learning is different. I know someone who's had a very precocious child And some of you know this person, so I'll try to make it as annoying as possible. But her son went to the family graveyard at four years old. And the three little boys said suddenly, this woman is only going to be 27. And he was quite surprised.

[46:50]

She looked at the gravestone and calculated, and yes, the child, the person that landed took 20 cents. And then afterwards, he took her and said, this person would do 80 cents. And he would just look at the gravestone and say, right away what the age was, Peter. And then She was quite surprised. She had no idea that he could calculate. He started reading it, too, just on his own.

[48:15]

But she knew he could read. That surprised her. First of all, she never taught him that he could calculate. It surprised her. and then this little four year old as they were leaving made a sociological observation he said mama why do women live longer than men Because he noticed a little thumb, but wouldn't look more than that. So a few days later, she was telling her father-in-law about this. And the father-in-law went over to the boy, And said, I hear you can count.

[49:26]

What is three plus five? And the kid said, I have no idea what you're talking about. The idea of adding three plus five, he just had no idea what the father was talking about. Because as far as she could tell, he had an ability to learn things in context where it counted, but not in the abstract. Like three plus five is... And one time I said to her, that house must have been built in the 50s. She said, why do you think that? Because it looks like cars designed in the 50s. But he learned in sort of units that, you know, so I think things like this happen, but it's not easy to explain it.

[50:46]

We have to look at the world differently to understand how people learn this way. And I think it is the case when you're functioning from the field of mind as children do more, you see the field and the connections. And you make connections that you are thinking your way to. The connections themselves show you connections. Yeah. So... So that aspect of the field of mind as an expression of

[51:53]

knowing the world as inter-independent, I think we have to talk about tomorrow. It sounds like we're ready to talk. Okay. In ordnung? Ja, das stimmt. Maybe it's still here, just dating. So let's sit for a minute. And then we'll have our evening recap. Thank you. Und dann werden wir unseren Atem tragen.

[52:59]

What a treasure. And the slow delta waves return. It simply is misguided.

[56:24]

This language which I never reached the end of. This language which created by generations and generations can be easily understood naturally learned by a child. One of the most complex human cultures is language. Yeah, this complexity doesn't prevent And I think somehow we can allow a way of reading the depth of the world.

[57:28]

Ich denke, in einer gewissen Weise können wir es zulassen, dass wir die Tiefe der Welt lesen. Yes, that's enough to say now. Sit quietly. Don't think. Sit quietly.

[58:52]

Don't think. Sit quietly. Don't think. Spring. Spring comes. There's spring in common. Grass. With lights. Cards. Bakes. A lightning. Look at the world. You could know it differently.

[59:31]

@Transcribed_UNK
@Text_v005
@Score_76.82