Enjoying the moon. Yeah. When you say I lost you a white and a pretzel, you can imagine how much I lost. I had my legs strapped up. Well, I feel I'm sitting here and nobody looks good. Well, . If we're looking into how things actually exist, what could be more sacred than that?

[01:10]

Looking into what's hard to notice. At the same time, if you do look into this, that is hard to notice, difficult to notice. And deeply see, thoroughly see how everything is relative and Then there's nothing sick. There's no one thing that's more important than another thing. So I think I should try to say something else about emptiness, if it's a common thing.

[02:12]

But you will know that my promises are not empty. Well, another simple example. It's not bad when you're... standing beside the corner of this building. And there's a bunch of, say, there's a fly. A fly flies by. Fly, fly. Eine fliegende Fliege. Yes. And you see the fly. Und du siehst die Fliege.

[03:26]

And you see it against the background. Und du siehst sie vor einem Hintergrund. Und so kannst du die Fliege sehen. And the fly is there, between you and the building and the trees. Und die Fliege ist da zwischen dir und den Gebäuden oder den Bäumen. But how are you noticing this? Why? Well, Ulrike wrote up yesterday a question about duration. How do we notice duration? Ulrike wrote up yesterday a question about duration. How do we notice duration? Yeah. You know, at Creston, there's this platform like where Christine and I are. And then there's a valley down, down to the road, the road below.

[04:32]

It's about 1,000 feet down. That is a bat, which was a former late bear. Which is literally the size of the entire state of Connecticut. As I look out, it's empty. And I look up and say, well, heartfully read there and break point there. And then behind, we're about, as I said, let's say 2,500 meters or so. And behind us, the mountains. 4,500 feet.

[05:53]

So it's right behind us. And it's like a weather machine in a different world. When I come out of Zaza in the morning, I look up there every morning. I feel it's a different world, much like being in Sasyan. But it's basically unphotographed, unphotographable. photographable. That's what you are. Anyway, they could try to take a photo there. The mountain is the thing in the back, you know.

[06:54]

And you think, it's not like that. Because when you're there, it's just hovering above you in a white top, wind blowing off it. But when you look at it, when you do it, you actually stand. You're doing what the camera can't do. You scan the mountain and scan the building and scan the structure and you put it together. So one's real experience of it, a camera can't get.

[08:05]

Maybe a genius photographer could do it. So even this standing beside the corner of the building and the flag on the... I'm creating by scan. I quickly see the ground inside the building and I put together a picture. And although all parts of it are changing and disappearing into the past or They're not there as they were each moment. My senses give me a sense of a place, a location. And I feel I'm somewhere. And in that somewhere, I fly to a place. And I think being a good Buddhist in its outdoors, I think I'm going to sweat.

[09:24]

Once I was hiking in Peru, I was coming over the ridge with a friend who was lagging behind the front pipe Once I was hiking in Peru, and I saw that there was a couple. So I looked down, and there were two or three new people. They were wonderful. Then I looked down, and there were two or three What a wonderful experience. They were closing leaves and they were swarming on us.

[10:47]

They were closing leaves and they were swarming on us. So I want to ask you a question. I don't know. I can't feel it. When the sun hits the moon, you can't see anything at all and breathe back to it. There's no back to it. You can't even see a single thing, because you can't see anything.

[12:08]

You can't even see a single thing, because you can't see anything. But you know, when you come back, you see, when you stand on the corner of the building. But you know, when you come back, you see, when you stand on the corner of the building. Yeah, you know that. And you feel your own experience of establishing this location and direction. Suddenly, you feel that you do not place it on the ground. It's a wonder building. Suddenly, you can really not place it on the ground. Just swallow it. I'm not. I'm not. But when you establish the background...

[13:23]

Nothing to relate it to, really. Yes, up beside the mountain top. And down where you stand. And also down where you're standing. It's so high.

[14:42]

It's so high. It's so high. It's so high. It's just a kind of pool of thought. And notice that the, and this is just a kind of pool of thought. You know, I'm just trying to imagine, don't read out there. There's two people like us. Let's go up to the, so we're down there. Let's go up to the But we're both practicing.

[16:10]

We are practicing. So it's true that... Well, I don't know how you press that. Even water has nothing to depend on. There is nothing to measure by. Even water has nothing to depend on. Nothing, just high up there and low down.

[17:10]

So just high up there and low down. So this is the kind of playfulness you would find in young chances. My first is what I have tried to explain. My first is what I just tried to express is the absence of non-referential space. I was absent in the military, and this is why she had to sleep.

[18:12]

Yes. I was watching a woman. This is why she had to sleep. And it's a particularly unpleasant task of being in the midst of nothing. And it's, uh, and it's, uh, And there was a cloud. Clear of that new cloud. And I thought, I can't say where it is, because it'll move. And I thought, I can't say where it is, because it'll move.

[19:12]

I can't say where this is going. I can't say where this is going. Well, I really felt that that wasn't just a blockbuster, but a philosophical movie. I really felt no pressure. And when you do that, there's no pressure. And what's the one of the different practices? And what's one of the differences of practicing? Is my mind at control? Is my mind at control that I've got?

[20:33]

But in this case, my mind has control over my body. My body allows me to feel. And in this case, my mind controls my body. So that's, let's say, something like this emptiness of location, space. Emptiness. Anyway. Yeah, space itself has no resonance. OK, very similarly related. That was anywhere you . Anyway, . OK, very similarly related. That was again . Looking at how we establish . Looking at how we . But now in this

[21:48]

experience or I'm not emphasizing the location. I'm emphasizing the experience of my sense is doing. And having the experience of my sense of doing it, I feel also this place my senses that are created is also the field of self. Self finds its own points of reference in this sense field. And so this is the present. I think it's the present. I think it's the present.

[23:23]

But actually, it's the self-present. The self made it. The activities of the Vijnanas, the sense made it. The senses made it. The self lives in it. It's all manufactured. When Nagarjuna would say, when the Vishnayas are gone, they're going to be dead. That location is gone. The location is entirely dependent on your senses. And that location is where the self functions. So when you look at it this way, The self-present.

[24:28]

I call it not the present, but the self-present. It's also something in. Now, what's the difference? What are some of the differences in noticing things this way? Well, the world doesn't bear down on you so happily. You feel very much in a kind of power. Because even the present itself is your power. Now, there can be a scary side to this. As I said this morning, a sense of loss.

[25:40]

You lose the material sense of the world. And you feel consciousness itself is just this The material world is... The material framework for living is Consciousness itself is insubstantial. And the self could unravel in all this. So it can have a scary side. But maybe if you can live with the sense of loss, If you can live within the sense of love.

[26:54]

Black American music, which is so much so-called soul music. But sense of soul is a sense of love. And I often think of, you know, one hand popular song, the only song that constantly on every radio station, are in a way something superficial. On the other hand, there are often truths repeated over and over again.

[27:54]

We need to have them present to us. Because we need them. These songs are It's somewhat nonsense, but then if you fall in love, they sound just like you. My funny Valentine. You're my favorite word of all. You don't have to sing. Not from your job. I can't sing, but I've thrown the drug. Now, strangely, this way, we could say, purifies consciousness.

[29:00]

Now I've been talking about awareness and consciousness. Now I'm talking about purified consciousness. My better queen. I'm like her. But if you do begin to have the feeling, you put your eyes and senses seeing here, is a field of activity without substantial. It's your relationship to . With always unpredictability as part of it. In this atmosphere of let's call it consciousness, self-relevant thinking, self-referential thinking can't really occur. It can't survive.

[30:19]

There's no territory for it to take hold. So now why don't I call this awareness? Because that defined awareness as that which is also present during sleeping and lucid dreaming and so forth. But this purified consciousness that I'm talking about, it just goes away when you sleep. So it's a consciousness now that doesn't support the narrative self. And it's not a consciousness that depends on predictability, but in itself sees and feels unpredictability. Well, that's enough.

[31:47]

Why are you laughing? I was beginning to think I hadn't said enough, so then I thought, I can't feel how I can go further. But now I'd like to say that my hands can't do a thing. Yeah, that's true. What I'd like to speak about is adventure in the territory of, again, of impulse. And keeping it sufficiently concealed and folded up so.

[32:48]

So Mimi can't remember. This morning. Is that okay? Should we have a break now? Yes. How do you notice awareness during sleep? Well, often we don't notice. However, the examples I gave, if you decide to wake up 6.02 without no line of thought. And you do. What did it? Consciousness didn't do it. What keeps you from wetting the bed at night? We're trying to teach Sophia.

[34:15]

We don't do well. Awareness, baby, not conscious. I would say that to some extent you're always in the state of awareness. It takes a different energy and so forth than consciousness. It may happen in other ways. I think that it may happen in all of us in other ways.

[35:19]

Perhaps intuition is a surface in the whole world. Perhaps when you say, I made a decision, I had no choice. But no choice decision. But that almost obvious way in which non-practitioners experience awareness in sports events and athletes. In his most obvious way, non-practitioner experience awareness in his athletes. And again, my friend Michael Murphy has collected a lot of his stories.

[36:22]

He's published a book called In the Zone. It was first called The Psychic Side of Sports. But he had, you know, things have changed since he started, first he did the research of the book. When he first started doing the research, people were scared to tell him about these things. Now, 20 years later, it's a right of power to tell him about these things because it's permissible. Where, you know, playing tennis, when a tennis player, one of these really good tennis players, everything seems to happen very slowly.

[37:48]

The ball comes very slowly. I know lots of examples of that. But just say, when you do athletics or when you practice, Your presence of awareness is enhanced. One of the examples that happens, someone can link people to Sashin. Und eine der Erfahrungen, die nicht so ungewöhnlich ist für Leute, wenn sie sich schimpfen, ist, dass du völlig schläfst. Und ich spreche jetzt auch über das, was du aufgebracht hast. Und trotzdem kannst du ein vollständiges Gespräch mit jemandem haben, der in den Raum hineinkommt.

[38:50]

And stay asleep. And you know you can stay asleep and you do it. You have to talk. You can't do too much discursive thinking. Descriptive thinking, but not discursive thinking. You have to see they're over there. You know you can go back to sleep, but you can't think too much discursive thinking, but mainly describe it like, for example, the keys are back there. And you can report on the entire events of the room during the night if you're sleeping, somebody else in the room may come in now. With much the same feeling and clarity, that people who are in a coma in an operation can report on how the operation went, even though they were up. So practice seems to do a number of things. It allows us to identify awareness and get physical feeling of it, location in the body.

[40:00]

It allows us to let go of identifying consciousness and feel presence away. And in noticing it and physically being aware of it, we enhance it, and it becomes more noticeably present all the time, actively present. Yeah, go ahead. And these terms, great function, great potential refer to turning over most of

[41:18]

how you exist to awareness. So in a way, you're in the zone all the time. So your knowing is more a flow of intuition rather than thinking. She wouldn't call it intuition anymore because it's just a way of noticing. No, I don't mean to make it sound difficult or good or anything. Or special. It's just if you practice it regularly, it's also where you live.

[42:20]

You find it enhances these things which are present now. And if you practice with a sense of the views that operate in your life, You can shift your views so these things are more present. You just feel more the way you are and you feel more like other people. Und die Erfahrung ist, dass du dich mehr fühlst, so wie du bist, und mehr so wie andere Leute. Das ist, wenn andere Leute nicht länger anders sind. You know, you talked about eyebrows earlier.

[43:24]

They say, talking about Zen, how much your eyebrows grow uncontrollably. Yeah. Some of you are safe. I considered blocking, but I thought it would be vain. Now I think we need to have some discussion.

[45:04]

It's not long I discovered that I'm functioning in two ways when I'm getting up in the morning. Es ist nicht lange her, dass ich entdeckt habe, dass es eigentlich für mich zwei Arten gibt zu funktionieren, wenn ich in der Früh aufstehe. There is one woman who has this to do list. In various colors, because the coach I had, I consulted, she helped me to do this in colors even. And the other program is standing up after doing meditation and is beginning to do things, sometimes which are not wanted to do this, sometimes which are.

[46:16]

And I came to think about it when you told the story about not deciding. Yes, the one hand that tries to look in the back, what is there on the to-do list, and a coach that I had even taught me, these are colors, because sometimes I work in the other way, and the other way is just to get up after the meditation and start something. I do not like my to do this. I laugh the other way. And I have the feeling I'm going on the border and it's an experiment of how much is getting love if

[47:19]

And I'm lucky to have the chance because I'm on my own. I can choose what I want to do first and next, and I can be creative. And so I just have some fixed points in my daily life. And it's also connected to sometimes feeling like being newly born in the morning and having no contact to what has been yesterday and to follow up what has to be done, which is starting new and having guidelines for not falling down on either side.

[48:30]

Yeah, I kept an ordinary guy at the same problem. I think I can't think about monasticism. One thing monastic light does is it regulates everything. At the same time, it allows you to bump into trees and no one says it's wrong. So basically, because everything's taken care of, somebody's going to feed you and things. You can get up and just do whatever you please and then Yeah, somehow it all works. You don't need to-do lists. You don't need anything because it's all figured out. It's rather nice because after a while you get used to it.

[49:34]

And getting used to it makes a difference later on. But I'm not much one for planning at all. But I find when I'm leaving for a specific place, Rostenberg, Freiburg, Four seminars in a row or a weekend in New York or something. I have to pack different. So I have different lists on my computer. Lists for overnight trips, lists for long trips, lists for foreign countries, etc. But like you, I just get up and I just start packing. And I never look at the list.

[50:56]

One thing, one thing. But by just doing it, by just doing it, one thing leads to another, one thing leads to me, and much more. I start doing things that wouldn't have been on my list. Why are you doing that? Why are you doing that? OK. OK. OK. You're laughing at me.

[52:07]

You're laughing at me. Yes? Yes? I ask myself... Something like... I don't know. [...] And they probably interfere with, I would say, they interfere with awareness. Yes, you may.

[53:07]

Careful. You have to turn it. And I asked myself, what is the learning process? What's the word? And what are things who were trained by society were trained in the boosting of heart, which are not any longer present consciousness.

[54:18]

How they are in a similar storage. Yeah, yeah, good question, good question. Well, let me just, well, let me, some people seem to have, some people seem to have, like, waking up at a specific time or time. It's also a skill. It's like a muscle. You can develop it. And if you do it and you trust it and take your chances on not getting up, you get better at it. And it's always astounding to me how unbelievably accurate it can be.

[55:31]

I think I'll announce it for myself. Okay, please. There are informations which never enter the field of consciousness, which are transported with informations that are transported in the field of consciousness. There's information that is... There's information that is... Maybe with the information that is transported in consciousness, information goes along, which is transported in unconscious.

[57:18]

OK. . And I can imagine that the information which in the medium of the unconscious resonates with awareness. And maybe awareness functions more precise than consciousness. Yeah, I think it does. In a different way. It's a different kind of precision. But I would like these speculations, these ideas to be all of your subject, not just myself.

[58:26]

The other day I... Despite being in Europe a lot, I'm still sometimes confused by 14 o'clock. And I don't know, I set the alarm, I had to get up after a few hours somewhere, do something in the middle of the night. And I set the alarm, and I set it 12 hours in. So I went to sleep, and I thought, oh, the reason I set the alarm was to really need these days, since my operation, I often need seven or eight or nine hours of sleep, and I've never slept nine hours of sleep in my life until now.

[59:32]

Anyway, so I thought, jeez, I can't really get up after three and a half hours. I'm going to be so tired. I'd better sit and watch. So I... But it was 12 hours long. So I was sitting awake. So I was... overcome my feeling in sleeping something's wrong. So I looked at the clock and it was exactly the time I was supposed to wake up.

[60:41]

So awareness in this sense is really much more connected with things as they exist than with my thinking or plans or the alarm clock or something. But your question raises for me the question, where, where, or how are views stored? I've never asked myself this question. And imagine how I overlooked it. I'm really quite stupid. But, you know, I'm always saying the difference between the view that we're separated from the view that we're connected.

[61:52]

Now the view that we're separated is prior to perception. I've never asked myself, How is it located in us? How is it maintained in us? You have to give it some experiential thought. . A colleague of mine had a car accident where the car was totally smashed, but there was no injury.

[62:55]

She went into a bus where the school kids are taken. And because the driver of this bus overlooked that the other car was coming on the main road. And one day later, on television, I saw a report, How Our Eye, Venus Auge, said, How our eyes function. How they register a perception pattern.

[64:09]

Scaling. One example was that in the cricket game, the good player already, when the ball leaves the back, knows where it will end up. Yeah. And quite easily, Pefey just put up the hand sketches. The other sketchy were not the people seeing more basketball field, maybe on the . Another example was there was a short scene of a basketball game.

[65:15]

There were the yellow ones and blue ones, and the audience should see whether they can notice something in this game. And I didn't notice. There was just this game going on. Then they played this scene again, this game. And it was so that they had a machine that was a little bit closer, a little bit closer, a little bit closer. And it was the case that during this campaign, a pig or hutan was marching through this clay field.

[66:19]

But I, as the person watching it, I couldn't perceive this because I watched the team's play. So this was a good explanation for me, this was a good explanation for the behavior of this woman driving the school bus. So I understand. Right, right, I understand. You know, what's funny is that somebody brought up this story before about the Iran-Italian game, and I think it was left upon.

[67:33]

But when we started the story saying there was this game of yellow, et cetera, I thought, we should remember that story of the orangutan. Then you told me. I told you, orangutan walking right through the mud. I'd like to know the story of it. I haven't read it. I haven't read it. It's a great story. Yeah. I have no idea of what Krista asked, and I would like to present it to you.

[68:45]

As I understood, your awareness only perceives the relations. movements and not inputs or energies. So this means that there are no contradictions. And also no conflicts. Consciousness is the process of symbolization. Or the process of construction of entities. And in that process, it's only in that process that conflicts arise.

[69:58]

And then maybe unconsciousness is a real place, I mean psychic place, in the sense that out of our consciousness, conscious material is unconsciously stored. is that unconsciousness may, we can understand unconsciousness to be where conscious material is unconsciously stored. That's good to make it that precise, I think, because it's very clear to be a little wider than this jhana at the storehouse, which is really a full jhana. It's not about conscious material. It would be better to call it non-conscious and then it would be called un-conscious.

[71:03]

You may not have good words for it, but it's better than unconscious. It's better than equating the alaya vijnana with pump pump. No, eating at six, like 30, 40. I understood finally that strudel is an involvement. So if that is the case, then this is a Zen strudel.

[72:05]

So I expect only one of her favorite things to do.

[72:07]

@Transcribed_UNK
@Text_v005
@Score_73.74