She translates, good morning, because to relieve your anxiety, the rest might be in English. That's exactly true. So, of course, here I am for a couple of days with you. Yeah, and I would like to, if we're going to have an inner and outer discussion, I'd like to have some, as much sense as possible, what's relevant for you. And what I'm struck with today, just now as I drove, Nicole put your address in my phone last night. And I'm not really good at using this youth machinery.

[01:23]

But I did follow its directions. And it asked me to make a turn quicker than I could make a turn. So I straightened down the wrong street over the railroad tracks again. Or something like that. And just as I was about to make a U-turn, the machine had already figured out there's another route. So I was about to make a completely illegal U-turn and I suddenly became lawful. This phone knew my shared reality better than I knew my own arbitrary reality.

[02:48]

And so I got here. I mean, somebody that appears to be me is here. And just now I'm in agreement with the appearance. But what it struck me in my even though I say these machines are too young for me. My actual experience of being alive within phenomenality and within the context presence of others Ist es meine tatsächliche Erfahrung des Lebendigseins in den Phänomenen und in den Zusammenhängen mit anderen?

[04:22]

Is that things happen much faster than our consciousness apprehends. is that things happen much faster than our consciousness can understand them. And sometimes that the reality or reality in which we live It's sometimes to the side or outside of other realities which we're not noticing that we're living. And since I'm meeting here in Kassel, it's presumably primarily or can be for psychotherapists and therapists.

[05:37]

And because of these meetings here in Kassel, I assume they are mainly for psychotherapists? I have a reference point in when I'm imagining what might be useful to speak about. Yeah, I have a reference point of, yeah, would this make sense for a therapeutic contingency? Now, contingency means people or gathering? Contingency means, in this case, a field of interrelationship where you're dependent on each other. That's contingent on each other, interrelated with each other. Okay, and there is my reference point, the question, would what I want to say make sense, would that be relevant for a therapeutic contingency, i.e.

[06:47]

a field of people or of mutual relations? So in my imagination I'm wondering what is... What constitutes this field of interrelationship with others? It's an intersubjective field and it's also an intrasubjective field. Das ist ein intersubjektives, also ein zwischensubjektives Feld, und aber auch ein intrasubjektives Feld. And I have, this is my decision to make use of these two English words, intersubjective and the sort of made up one in English, intrasubjective. And I decided to make use of these two, at least in English, these two words in German, the intersubjective, the interpersonal or intersubjective, and what in English and also in German is an elaborate word, the intrasubjective.

[08:09]

My noticing how I can use these words is new to me. In other words, I have an experiential field, but I always don't actually know how to talk about it unless I can find some phrases or words which represent it. So in 55 years or so of practicing, I have learned I have experiences which are waiting to find articulation through articulation to myself sometimes, but also to and with others.

[09:20]

And my mid experience, my experience, but in the middle of this experience, my mid-experience, this is what my mouth started to say, I'm sorry. I have noticed that, okay, these words are useful. habe ich bemerkt, dass, ja, gut, also diese Worte, die sind nützlich. But how to make use of them is, I haven't fully, I'm not fully comfortable with how to make use of them yet.

[10:29]

Aber wie ich sie genau verwenden kann, damit fühle ich mich noch nicht so vollständig wohl. Now I'm just... rapping or riffing here for a few minutes to introduce myself into a field of practice with you and introduce together a field of practice, if possible. And one of the most basic distinctions I've been making the last four or five years is to notice that notice the difference between... between noticing things as... an assumption of entity-ness... And by I say an assumption of entity-ness,

[11:50]

Yeah, because even though we're well aware that things change In the context of our mind, in which our language names and phrases and identifies things, we notice things in a category of various degrees of permanence, I would say. Now, various degrees of permanence is not the same as noticing in various degrees of impermanence.

[13:15]

What I'm trying to say is that what sounds like nearly the same thing, really, when you live it, it's another world. And in other words, what I'm saying is that something that almost sounds like the same thing is, if you actually live it, then it's really a different world. So if in your mind you're thinking, this is permanent but changes, that's very different than feeling in your mind, in your nomenclature, in your naming. This is impermanent, but sometimes looks permanent.

[14:31]

So this is a category between... a distinction between the categories at the... Again, I'm trying to just get us on the same page. I've talked about this before. A category between a category of noticing things as entities and a category of noticing things as activities. Now these are just two words, entity and activity.

[15:53]

But they can be used, at least these two English words, or some version of them in Deutsch, can be used to shift how we notice things. Aber diese zwei Worte, zumindest die englische Version oder die deutsche Version, können dafür verwendet werden, zu verändern, wie wir die Dinge bemerken. So, for example, if I'm trying to wonder about how to... make use of these two concepts of intersubjective and intrasubjective. I can think about that. And I can think about it maybe fairly clearly. But the thinking gets pretty thin because consciousness takes over. And it's assumed in a world where everything is an activity that consciousness, which happens at this moment, is a too limited way to think something through.

[17:27]

And in a world in which everything is understood as an activity, then it is assumed that consciousness is a too limited way, is too limited to? To come to any... resolution in depth. Yeah, so, because the assumption here is that consciousness, the contents of consciousness are limited to your experience and limited to your, primarily also, usually, to your birth culture or adopted culture. But immediacy goes way beyond a consciousness. Aber die Unmittelbarkeit reicht weit über das Bewusstsein hinaus.

[18:52]

The contents or ingredients of immediacy are everything, all at once. Die Inhalte und die Zutaten der Unmittelbarkeit, das ist alles und alles auf einmal. So the basic view of Zen yogic culture You need to think things through by bringing them repetitiously, but more reiteratively. They're iterated over and over again, which is different than repetition. They're iterated over and over again in each unique Medici. So that's the basic concept of koan practice.

[20:08]

It's not meant to be open to conceptual thinking. It's meant to release its teachings by reiterating it over and over again in your experience. It must be obvious, for instance, that two therapists with the same education, but one has 20 years of experience, it's going to be different. So something that's really complex, like I spoke in Hanover about, a pure mathematician friend of mine, to solve a problem that's never been solved before and nobody has been able to solve and they've tried, you have to keep putting it into your circumstances and see what happens.

[21:40]

So I would have to keep putting this intrasubjective feel of that space which we share mutually but can't language. Over the coming months, I have to hold that within my... background mind, side minds and so forth.

[22:43]

So that to see everything as an activity means that everything is really an energy. So then we have to start finding ways to say that thinking is an energy. And then we have to find ways to say that thinking is also energy. I have an uncontrolled neologistic inclination. So I've now coined, at least for a while, I don't know if I can spend it anywhere, I've coined thinkergy.

[23:47]

Because sometimes we think what we think is just thinking, but it's actually energy and it's stuck in our body and it sticks in other people's bodies. Okay. Is that okay to get us started? Anybody want to bring something up or add something? Yeah. I'm thinking about the field that we establish here and the field we establish in a therapeutic situation.

[24:52]

And, of course, the field we establish in a sangha or practice situation. And so how to speak into that field so that we can notice it. Even if it happens as fast as a GPS. Maybe this is not a global positioning system but a dharma positioning system, a DPS. Hi. Hi. Thank you for lending us your house.

[25:54]

Nice to host you. Thank you for this energy here. So sweet. You fixed up the room so nicely. I almost just stayed there. about intersubjective and intrasubjective. Or should I do it in German? Yes, please do it in German. I haven't heard much about that yet. I've heard a lot about activity and activity in recent times. But about inter and intrasubjective, that's new. And I realize I don't have an idea yet and I wish... Da noch ein bisschen juicy stuff. Something. So activity and entity I've heard a lot about also recently. But inter- subjectivity and intra- subjectivity is new to me and I don't have a feel for it yet.

[26:56]

But it's juicy. No, I want you to talk. You want the juice to come from me. Yes, but I get a feeling for it. ... Okay, well, we'll see what happens. Okay, well, we'll see what happens. And the way you just made the distinction now between entity and activity and how you sussed that out from a basic, basic assumption, that I thought was rather illuminating.

[27:59]

Oh, good. Very good. All right. Because, you know, I'm... Whenever I describe these things, it's always a little different because I'm always, I'm not starting from the words. I'm starting from the feeling and then I pull the words out the best I can. Each time I pull them out a little differently. And when I talk about these things, it's a little different every time, because I don't start with the words, but with the feeling. I draw the words along to hit the feeling, and that's a little different every time. Yes. For me this makes a lot of sense because we're mostly therapists and I come from body work. And one of my teachers was...

[29:14]

David Boydella. A disciple of Reich. And when he worked, he really made you... Wilhelm Reich or Theodor Reich? Wilhelm. Organ boxes and all that? This is the main time. All right. The field time is the character analysis. Yeah, I know. I studied him a lot and knew disciples of his when I was in college. He used his body as an instrument. When we watched a session there was a magical feel to it. It was like a dance.

[30:28]

And in the end the session felt round or complete and there was something quite integrative about it. And then he then And afterwards he would say in very clear and precise words what had happened. that was like a translation of that dance that had happened, which happened without any stops, like in the flow of time. And I was fascinated by the way the presentation was presented afterwards, and at the same time I thought, it is also somehow, it is still a bit rural.

[31:36]

Actually, the session was already without words, But the description was very ingenious. It was ingenious. But the physical phenomenon And I was fascinated by the description in words because although at the same time the bodily phenomenon felt complete in itself and it was like there was something added, but yet the verbal description of it was like from a different dimension. Yeah. Okay, we'll hope for that. When I was in college, somebody, not my roommate, but somebody nearby built an organ box, actually. I found it quite interesting, but I don't think I ever went in it.

[32:32]

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