What I spoke about this morning about lunch caused any of you to want to say anything. Yes. I had been telling before that I was thinking about my daughter which has no sense for successive time I could not really help myself and always had the feeling of doing something violent to help me to have this concept of progressive procedural time. I couldn't really help her and I had a sort of massive or brutal feeling to have to push on her this sense of procedural time.

[01:15]

This reminded me of an episode from about one week in which I simply understood normal life as autopilot. That reminded of an episode of my own life of one week where I understood and experienced life in a way of an autopilot. I had to work with a psychopath for a week and the only way to get into contact with him was just to sit opposite him and look into his eyes. At the end of the session, he was down and I was up. At the same time, I was a teacher and I had to do my work. But I have them. In retrospect, I can't remember having done my usual work, but in fact I did it.

[02:37]

And sometimes within this process I thought, will they notice it? I did good work and no one noticed that. And I was in a state where things appeared without time. It just appeared. And then there was a... And then the meeting of these states of mind occurred. I had students who were invited to my home. I was there to teach them. It was cleaning the flat.

[03:45]

And it was cleaning the flat. The actual feeling was I do what I do. But the same thing was the feeling I have to go back into the normal time frame. How long will this take to get back? Every evening I prayed to get back into the normal state and regrettably and retrospectively. Okay. Okay. But you made it. Du hast es geschafft. Yes. Okay, good. I understand, actually.

[04:46]

You were going to say something, Andreas? Ja, wir hatten eben noch, wir haben doch in einem Gespräch nach dem Seminar nochmal die Rede auf das Alaya Vishyana. And after the seminar we came back to the Āgārīva jñāna? Just now, you mean. Yes, and that was... I can say for myself that this is certainly something that is not really known to me. But at the same time I have the feeling that it is helpful that I can let it be that I don't know what it is. At the same time I can leave it at that, that not knowing what it is. And things appearing where I don't know where they come from, from where they appear. and perhaps this may be a new concept not to have to explain that and just not to know where they come from and probably letting them mature on their own and not putting a concept on top of them like something subconscious or cosmic

[06:07]

Some of these things, like the Alaya Vijnana, really, I mean, we've been practicing together a long time, and you lived it, Jnanasat, for a while. What, a year? But again, ideally, a complex concept like the Alaya Vijnana and the feel of it, These are kind of individual teachings that take time, like sitting down, as Reinhardt says, face to face with both of you being psychopaths. Hi. Is she coming home or staying? Yeah, why don't you stay?

[07:34]

Because he's so much like you. Thank you. Oh, you get your own water. But anyway, we're doing okay. Yes, Tom. I don't ask, if I may put a question, I put a question. Okay, in other words, you did it by not doing it. There's a word for that. You did it by not doing it. Okay, during the break you said, intuition is often misunderstood as mind.

[08:39]

Before the break you said intuition is often misunderstood as mind. No, I didn't. 1250 you said. 1250. 1250. Well, let me say what I said. I said that intuition arises from mind and not from consciousness. But it has to push through consciousness and by doing that is somewhat compromised. Okay, so next. Intuition comes from the mind. Mind, yes, not from consciousness, that's why it's more believable. It comes from the mind and not from the consciousness, therefore it is more credible.

[10:04]

Then the question is answered. Okay, good. Except, at least in America we say only women have intuition and the men are klutzes. In America it is so that women have intuition. But we are working on trying to be women when we practice Zen. And we are working on trying to be women when we practice Zen. Yes. You spoke about the mind without consciousness and not self-referenced. You were talking about mind without consciousness, not self-referenced. Yes. And I asked myself during the break, what are good conditions for me so that, so to speak, And in the break I asked myself, what would be good conditions that this could in itself develop?

[11:08]

And one condition of course is sasen. And another condition, which I spoke about here, is other physical speeds, like pauses. And I was talking about that already. Another condition is different bodily paces, like a break. And where I get, what helps me is being within nature. Being in the forest. We're talking about watching animals. and watching animals. What I was saying is there are many helpers which wait to be able to help us. Yes, true. Yeah, okay. Yes, there are... My question is when or if we are all, all of us connected?

[12:31]

If the alaya vishnana then is something common or is something for each of us? Is something for each of us. Yes. If you meet someone who has this more integrated, you come into contact with them, if you can also come into contact with that which is integrated. In yourself? Yes. There's certainly a resonance between people and people who this kind of mind also feel quite cultural free. They don't seem Korean or Japanese or American or European. They seem to have some kind of quality that's particular to a particular area or geography or culture or something.

[13:55]

But this isn't like Jung's collective unconscious, which is a kind of substitute a Protestant Swiss version of God. Yes, Susan. Also, ich möchte das Wort Unmittelbarkeit nochmal hervorholen. I want to take the term immediacy. The term non-thinking, thinking is immediacy. I have a question I developed a three-step plan.

[15:21]

Oh, good. Which appeared this morning. And immediacy is well known. Familiar. Familiar, thank you. But I have no term for it. It was difficult for a long time. And now the term appears like a magic word. Just now, just this. Plants, just now, like just this, right? Yeah. What's with him?

[16:22]

But it's a development which there is something which there is no term for and something like a laya vishnaya I don't know nothing about. And then it gets through Kroschi or thanks to Dogen a term that suddenly ignites. And thanks to you and thanks to Dogen there appears this term which suddenly ignites. Step two. Step three is taking this term into meditation. And then like a space appeared, or a head spot, then a space.

[17:45]

This is all quite fresh, but there was a possibility to be able to get into action, come into action. Thank you. I'm going to practice your three-step program. One of the things that the Dogans, you know, place yourself in immediacy, and now I'm going to put it in my own words, place yourself in immediacy. Also, Dogans... and consider this the functioning of allness. In other words, when you consider each blade of grass is everything, you are that's conceptually similar to the alaya vijnana which is everything all at once.

[19:14]

That's your experience. So to consider each moment and each situation as including everything, which is an expression of the teaching of interdependence and interindependence. On the one side, it's an experiential expression of interdependence, On the one hand, it is an expression of experience And we can say in a way, on the other side, the other side of the coin, the other side of the concept, it activates the Alaya Vishnana. It's resonant with the Alaya Vishnana. And so, again, this is one way to understand how In Zen we emphasize non-structured, non-phased zazen.

[20:36]

But ideally to... practice it as regularly as one practices sleeping or washing one's face or something like that. Because its effect is catalytic. Okay. Someone else? I've been waiting. A term which I had been waiting for but which didn't just appear was energy.

[21:40]

It may be unexplainable and undefinable like a term like mind. But it may be within that what you were mentioning being already connected. When this is taking place, a field opens within where this is contained. My experience is when this field appears, there is a flow, a flow of, I can't explain this better, but something like energy. and I somehow have the feeling that now the Buddhist model is more a, I can't say it right now, definitely philosophically, ontologically, let's say it that way, while the other model, maybe it has more to do with Daoism, is more a kind of a pneumatic feeling for me.

[23:01]

The Buddhist model may be something like ontological, and what was the other one, Jörg? Like pneumatic. It's a different feel. It's fluid or fluid or pneumatic or this. Yes, sir. I feel that there were different models beside each other without touching. We had made a sort of way around it. Okay, now I don't really know if I thoroughly understand what you... partially understand what you said.

[24:11]

Let me respond just to the energy part, right? Here you look at Asian... martial arts, culture, Taoism, and so forth, and you've got this concept of qi, or qi, right? In Japan it's qi, in China it's qi. We don't have any equivalent word for it in English. We don't have any concept for it. So the word I've used to try to relate to that several times in the seminar was vitality. Because there's an assumption that you awaken and develop a kind of energy circuitry. And part of that is the Tang Tien, which you just, you know, or working with having your movement from the heart.

[25:27]

And... So in almost all the Buddhist lists, there's energy or vitality or something like that is one of the things we can't translate. But it's clear when you know people, one of the differences between people is clearly their energy or their... Maybe next year in Hannover, if you let me come back, we'll make the topic Andreas the Charming. Or something like that.

[26:50]

I'll think. But, okay, for now. Bertin, you were going to, Sunday afternoon, say, was some of your questions answered or responded to during the seminar? Many were answered. Many were answered. Many newly appeared. Oh, my goodness. I hope I see you before next Hanover seminar. Because I like problems. Well, no, but things I have to kind of figure out. Yeah. Yeah. Yes.

[28:02]

As you presented the practice of Dogen, an ideal and fresh way, I heard, how is possible to work with a concept? The immediacy when the blade of grass is just a blade of grass? You framed it differently from that. The blade of grass as a representative of the interdependence.

[29:14]

So that's how it came to me. An expression, not a representative, but I know what you mean. My feeling is I didn't completely get it. And my question is, would you please say it again? Sitting quietly, doing nothing. Spring comes. The hundred grasses grow by themselves. Okay, now there's a wonderful poem, a strange poem of Walt Whitman's that I can't quite put the words together right now. But let me speak now and maybe I'll touch on what you're concerned with and what you're concerned with.

[30:17]

And what even Beate and some of others you are concerned with? or what we're all concerned with, I hope, is what I said I'd like to speak about Dharma position. Now one of the things that, one of the ways, you know, of course there's the, when we do Zazen, You try to locate your posture. Your inner posture through your outer posture. And then you allow the inner posture to... to become the outer posture.

[31:22]

And in a way the breath is a container. And you can begin to establish the connection between body and mind and attention by bringing attention to the breath. the tension the body and the mind so attention is the mind attention is the mind and bringing attention to the breath then weaves breath, body and mind together and then It's a kind of stitching or sewing. Suture, like suture. Yeah. And the breath begins to be, we could say, the way I'm talking about it now, a kind of container.

[32:36]

And you sit in the midst of this container of the breath. And the body is in the container of the breath. The body is in the container of the breath. And the mind is in the container of the breath. And the breath is no longer a container. Or space is in the container of the breath. And then there's no container. Okay. Now we can think of what you're concentrating on is a kind of light or vitality. So you feel that the focus of your concentration is aliveness itself.

[33:52]

And Dogen speaks in a somewhat similar, but not really similar, way to Heidegger, that your Dharma position is being in time, is time being time. When being is time and time is being, and there's nothing outside this, as I say sometimes, practice no other location mind. That's one of the wisdom phrases I use. No other location mine. Okay. So now we have a feeling of this Aliveness or a kind of intactness.

[34:58]

Intactness. Now, yeah. Whole. Did we say whole? Wholeness maybe, intactness. Intactness. Feel, feel, things feel together. There's a kind of transparent density. A young man calls this the jewel hidden in the mountain of form. And the mountain of form means everything, allness. And here you begin to discover the jewel in your own practice. A kind of intactness which becomes everything. So we can say again that his way of saying it is a jewel hidden in the mountain of form. And I would say it even relates also to the Japanese word ikigai.

[36:10]

Which is something close to the innermost request. And the word Japanese means something like spirit, breath. intention and it is the you know there was in Japan they sometimes call it the reason for getting up in the morning. The reason that you want to stay alive. And the Japanese are quite clear that people who have this feeling live longer than other people. So this ikigai or innermost request, when it begins to be your dharma position, a feeling of vitality or aliveness, which

[37:19]

animates, animates, animates maybe everything. Anyway, this is to have this feeling Dogen calls a Dharma position which means a position you hold in the midst of everything and that turns everything into Dharma or everything into practice or the teaching or the truth. If I'm close to ending, I'm close to trying to say everything in one sentence. And this is a weakness of mine, but I'm resisting down-voting. Yes, fellow translator. Is this... Energy or vitality, which you now describe as the dharmaprasisha, sort of the sound of the mind itself, like you described before, right?

[39:15]

The sound? Yeah, well, you described the buddha music, and then you described the mind was on itself without interference of the consciousness. When you have this feeling of intactness and in addition located in immediacy and located in immediacy and located in the allness of immediacy then everything then the feeling is everything is just where it should be. Everything is where it is and that's where it should be. And it's alles so wie es ist, auch so wie es sein sollte. Yeah, but I think... Hi, sweetie.

[40:17]

How are you? She really looked... Uh-huh, yeah, uh-huh. Okay. Can we stop or should we sit? I think I'd sit as much as I can possibly say. But I'm willing to entertain and enjoy any other comments. Yes, oh my goodness, yes. I still think, I mean, if it is like what I can feel sometimes, this state of mind is sort of What you said, that the mind of itself was out, the consciousness interacting, that I can't relate, couldn't relate to.

[41:34]

Can relate to this dharma position you just described. But this dharma position has a quality of emanating new patterns of almost like light and sound, or waves or something, but not like things, just like sort of like something's three-dimensional. And is that something that is similar to this, what you said, that some new patterns, even the ones that fit together, don't fit together, in their differentness create new things, I mean, new kind of waves or something? Do you want to say that in Deutsch? Before the food, I could not take any reference to the spirit. that only lives in itself without any change or influence through consciousness. And there it is written that components of it fit together, some do not fit together, but in the whole they create these overlapping new patterns that somehow create a new rhythm.

[42:50]

If I now come back to what has just been described, position, I have the feeling that three-dimensional patterns arise in my mind, which are light or depth or sound or something like that, but the light is now somehow like things that are around me, but a feeling arises, whether that has something to do with it. Well, let me just say yes. I'm taking the easy way out. Or maybe it's the easy way in. You did very well in how you described this... mode of being.

[44:06]

But I don't right now without being too mystical or somatic want to respond more than just say yes. But let me go back to the three modes of time. Okay, so there's what I'm calling bodily time. Or metabolic time. Yeah, which really it takes a while to get the feeling of. And there's an animal quality about it. You have to have the concept that you are time. Du musst dein Konzept nur sein, dass du Zeit bist.

[45:25]

And then, as you begin to bring attention to this dantian or to the metabolic processes, Which includes various rhythms. It almost feels like you're an animal in the midst of human beings. Do you feel sort of animal-like in the midst of human beings? Does that make sense to anyone? Absolutely. Absolutely? Whoa. I grew up with cats. Cats were my brothers and sisters. I'm a little scared. All right. All right.

[46:30]

With that feeling, then you begin to feel contextual time. Which is also a resonant field of time. And you don't In other words, as I said yesterday, each small group is a chance to practice transforming it into a resonant field. Okay. And once you know that it can more feel the resonant field, field of contextual time. And this takes a little while again. Then you begin to feel much more directly the larger rhythms of gestational time. Now, like as a teacher, I should be able to, like Dijon, feel each of you separately in the larger rhythm you are in as in a satiric practice.

[48:05]

And as a teacher, I should be able to feel individually, but within these larger rhythms, where you are in your esoteric practice. Esoteric. Excuse me. Esoteric practice. Esoteric practice. It means aiming for enlightenment. Yeah. Thank you. There's esoteric and there's esoteric, which are not exactly the same. Okay. So, and I said yesterday, maybe I should share with you the recipe for resonant fields. We don't have an exact word, resonant.

[49:11]

We have to say being in resonance. Well, let's be in resonance then. Yeah, it's just a bit more. Okay, yeah. As long as we're in resonance. Yeah, I don't want to interfere with your resonance here. It's okay. You have to ask permission of the spouse. Can I feel resonant with him? Yes. Um... The four Brahma Viharas. Which are a kind of recipe. And I'm not going to explain all the cooking methods. I'll just say the first one is unlimited friendliness. And unlimited loving kindness is sometimes translated, but I think it's more accessible as unlimited friendliness.

[50:15]

And you try to practice that. And one of the ways you practice it If you practice it in the seven directions. You imagine unlimited friendliness extending in front of you. You imagine extending behind you. And you imagine extending to the left. And you imagine extending to the right. And you imagine extending down. And you imagine extending up.

[51:17]

And you imagine extending all around. That's seven. Now, that assumes that the field or the presence or the extended body or the peripersonal space Peripersonal space is a term for like when you drive a car, you know where the bumper is. Like if you give a monkey a stick, his brain makes it look like his arm is as long as the stick. So it's actually a biological fact that we As the brain imagines the body, we create peripersonal space, which Niki Lauda had to have in spades.

[52:30]

What did he have? Niki Lauda had to have in spades lots of peripersonal space. So the brain, this is a biological fact, that the brain is so... But there's a kind of, as you're in zazen, as your body space disappears, your skin-enclosed body space disappears. That's actually a real kind of space. You can feel it when you get close to something. You can feel them rubbing together. And this process, this cooking, cooking of the four Brahma-viharas. begins to educate or develop the extended body space.

[53:45]

I don't want to get new age. I don't want to get new age. But anyway, so let me go on. Okay, so you practice unlimited friendliness or loving kindness in the seven directions. And after a while you get quite good at feeling unlimited friendliness in all directions. And it's surprising, you walk down the street and people coming towards you start smiling.

[54:52]

Yeah, no kidding. Then you practice the more difficult one. which is empathetic joy which means you take joy in the success of your enemy or your A friend you went to school with who's now so much more successful than you are. And you take joy in their success or their happiness. Now if you can achieve that, which takes a little bit of, you know, seven directions, then you practice equanimity equalness feeling equal about everything

[55:52]

And then the fourth Brahma Vihara is compassion. This is a recipe for developing compassion. And we could even say it's a prelude to the six paramitas of Bodhisattva. Okay, now I think I'd better stop. We'd better stop. Even she agrees, and she usually wants me to continue.

[56:34]

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