...about the un-languaged breath body. Of course it's more than a breath body. But we can use the word breath as a sort of signal for a wider spectrum of experience. But the word breath gives us the chance to use breath as a location for attention. As I've often said, the earliest teaching attributed to the historical Buddha is to give attention to the inhale and separately to give attention to the exhale.

[01:12]

Yeah, and I, you know, for years I gave attention to breathing, which is a generalization. It's specific. not only each inhale and exhale, it's the movements and the bodily presence associated with an inhale, which is different than the bodily presence and movements associated with an exhale. And what you're doing then, I mean, the... tangential but inseparable and essential dynamics of that, you're suffusing the body, infusing the body with attention.

[02:30]

breath goes everywhere in your body the blood and everything when you get the habit of um Infusing the breath with attention. You're both developing the power of attention to penetrate the body. dann entwickelst du sowohl die Kraft der Aufmerksamkeit, den Körper zu durchdringen, und du entwickelst auch den Körper, der diese Aufmerksamkeit auch aufnehmen kann.

[03:42]

And in this sense, you're creating yourself as a breath-body being. This is very different from just being born and you've got it all genetically, fatefully programmed. Yeah, it's partly generationally and genetically and even culturally programmed. But you're also a moving starting point. Each moment is a starting point. Okay. Now, I'm really... not trying to teach you something about Buddhism.

[04:50]

I mean, maybe I am, but not really. I'm just trying to create enough of a context for me to speak about the generative space of the constellated field. Now, George Bishop Barclay, the English-Irish philosopher, he said it's all mind. And early interpreters of Yogacara Buddhism said, oh, it's a kind of Barclay and immaterialist philosophy.

[05:58]

But This is not what Yogacara Zen is at all. But Barclay made, I would say, the mistake of assuming there's an out-there-ness. And we have to start from an out-there-ness. And then he could see, like phenomenology does today, that the out-there-ness is created by our sensorial field. But the... Yes, our out-there-ness is created by our sensorial, but not the out-there-ness.

[07:15]

If we try to use English words, and I try to use English words, we'd have to call it an out-here-ness. Und wenn wir versuchen, da jetzt Worte hinzubringen, dann würde ich das ein hier draußen nennen. And what are the significant derivatives or tangents that arise from this shift? Now, just a little Buddhism now. These shifts are important. Because enlightenment arises and takes hold of you most powerfully through a shift. And what's interesting about it, it's not so important what the shift is from and to.

[08:36]

You can have a shift from a Western point of view to an East Asian point of view. Or you can have a shift from being defined by your parents and suddenly realize you're in charge of your own definition. Some physicist, I believe a woman physicist, made one of those kind of crazy calculations. Basically an imaginary calculation, but somehow real. She supposedly told a friend of mine that there are more things happening in the human body in only one second than all the words written or spoken in human history.

[10:10]

That's probably true, you know. Okay. But the interesting contrast is all of the immense ways we calculate Describe our world through words. Which we all, there's no way we could know all of those. Yet right now there's more complexity happening every instant. And this concept of a vast allness, which probably, not oneness or wholeness, but a vast allness, which is always changing and being added to,

[11:16]

is an important concept for the constellated field. But to make sense of that and go there, More than I have would take more time than I have. Okay. Okay, now what is the... Okay, so about the shift again. I'm in fairly regular daily contact with Johannes Hof when I'm in the United States. And vice versa, with Creston. And Nicole will say to me, did you read my e-mail?

[12:35]

I'll say, oh, you're stuck in yesterday's 50. She'll say, I'll send it again. She said, I just pushed the, oops, it appears on my screen. I mean, this is across the Atlantic and through hundreds of computers and I don't know what, but anyway, there it is. I'm still impressed. But it's this vast allness which happens in the moment of the shift. And there's a shift from A to B or Western to Asian or whatever. There's an infinitesimal instantaneousness in which there's no views. infinitesimal.

[14:03]

That means really, really, really, really small. Infinitely small. And can you now say everything again? Everything. I have already been saying everything. Okay. An infinitesimal instantaneousness. And during that... Directive instantaneousness. There's no views. And that moment, instantaneous moment of no views loosens up all our views. So a Zen teacher traditionally is trying to cause that shift whatever way he can, from whatever to whatever.

[15:15]

So that's where all the striking and hitting is. Somebody says something, you know, I really believe this. No views. We don't do that because there's too many memories of the war and all that stuff. In America, somebody dials 9-11. But my teacher did things like that to me. Once in front of the entire, well, not, yeah, much of the Sangha after Zazen, he literally, he's a little tiny guy, you know. I mean, in my mind, he's like this big, but I've seen him in photographs, you know, like this big. It's like if I suddenly grabbed Tyler.

[16:27]

He's bigger and stronger than me. And I put him down and I said, you should understand under my anger. And I beat you with a stick. He did this to me and I said, well, what the hell is he doing here? And I knew a lot of what he was doing, but mostly I also didn't, and I still remember it. So how are we sensitive to those shifts which are actually happening all the time, but we're just not engaged with the shifts?

[17:37]

Not engaged with the shifts. So what I'm emphasizing is the difference in the starting point. There's Leibniz, Gottfried Leibniz' famous question, which Heidegger and William James and all have pursued. which is, why is there something rather than nothing? This is a question that can only be asked by an agnostic who wants to believe in God.

[18:42]

Because there has to be something in order for the question to be asked. So the question basically says there's something which is asking the question. And enlightenment says, well, everything has to have a creator, so there must be a God. Despite his monads. So the traditional Christian says the out there-ness was created for us. And so the traditional Christian would ask, more like, who is it? And you create it, yeah, et cetera. And the scientist asks, what is it? Und der Wissenschaftler fragt, was ist das?

[20:08]

But the yogi asks, how is it? Aber der yogische Praktizierende stellt die Frage, wie ist das? Something's happening. What is it that's happening? Irgendetwas passiert ja. Also, was ist das, was passiert? And again, for the yogi, there's no... universal time and there's no universal space, an envelope container in which things happen. And there's no God space, no place outside of every context that can create something. There's only this space which has no outside to it. So this is a really, in Buddhist practice, an important shift to realize, actually, if we had to use words, it's all an inside.

[21:10]

Und das ist aus einer buddhistischen Perspektive wirklich eine wichtige Verschiebung, dass, wenn wir das mit Worten beschreiben müssen, dass eigentlich alles im Innern ist, alles innen, alles ein Innerhalb ist. It's all an in-here-ness. Alles ist ein hier drin sein. So that means the starting point is here. Das bedeutet, dass der Ausgangspunkt hier ist. The starting point is the baby held up by the doctor with the somatic yogic slap. The starting point is the baby that is lifted by the doctor and then the somatic or yogic slap to breathe or to cry. And the baby starts to breathe, if it hadn't already started. And it starts from there. And we are creating the world we live in. Our world we live in. So you're creating the space you live in.

[22:31]

You're creating the time you live in. So as I say, the name of the ballgame is immediacy. Now we know that present in a physical... for a physicist doesn't exist. There's only moment. But we experience a duration. And that duration is within our sensory field. Now the yogi knows that. So you know there's no fixed present out there. There's a durative present which you can contract and expand and etc. So for us, the yogi, space is a visceral viscosity, viscousness.

[23:59]

A felt viscous fluidity. A felt fluidity like a dolphin might feel. Mm-hmm. So it's a lit, again, I'm using metaphors, but it's like a swimmer, if a swimmer felt he was creating the water he was swimming in as he was swimming. Okay, so I'm using the... The... term the unlanguaged breath body.

[25:27]

No, the unlanguaged breath body just as a way to speak metaphorically about something more subtle. und entsprachlicher Atemkörper, einfach als eine Art und Weise, metaphorisch, bildhaft, über etwas zu sprechen, das an sich viel subtiler ist. Der ist unsichtbar für uns. Das Bewusstsein hat nicht die Werkzeuge oder die Fähigkeiten, den zu bemerken. and particularly to notice the mutuality of the un-languaged breath body. Now, I use unlanguaged rather than non-language because non-language in English implies it's always there, but unlanguage means you're able to take the language out of it and put it back in.

[26:47]

So the mutual, unlanguaged breath body the mutual unlanguage breath body is invisible to us. But if we know it exists conceptually or we imagine its existence, the metaphorical dann ist dieses Bild, dieses metaphorische Bild, die konzeptuelle Möglichkeit, erweckt dann unseren

[27:52]

Although I don't right now consciously know, I feel our shared breath body. Not mine alone, our shared, our mutual breath body. And this sensitivity, this viscosity, is brought into, in my experience, the constellated field. And while the yogi develops this capacity over decades, Somehow it's there waiting to be discovered. And the shamanic ritual without ayahuasca of just our own resources brought into the field opens something extraordinarily subtle up.

[29:12]

And by depending on your own resources and the imaginal possibilities, You bring your own attentional evolving capacity into the situation and into every situation. Of course, there's a few other things I'd like to add, but we have one more day, and maybe that's enough. I wish we had more time so I could have some discussion, but see how, what, if this makes sense, has a, makes sense feel to you.

[31:00]

It's a little bit like the constellation technique. It's like the stars that we see mostly are long gone. But they're still present to us. And somehow in the constellated field We're able to call up the long gone starting points, star points, and they begin to be part of the field, the planetary field.

[32:04]

And it's an extraordinary opportunity to develop our attentional capacity. At least I find it so, and I think many of you do too. Thanks a lot. Thank you for translating. Another day, another dharma. In America we say another day, another dollar. So I say another dollar.

[33:07]

What do you say here? Another year, another euro? Yeah, that's true. We say new day, new luck. Oh yeah, good. New luck. This is the uncertainty. So how to get traction and immediacy? That's another slightly different topic. Thanks for translating.

[33:32]

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