Yeah, what I mean by independence, you feel complete. I mean, I could have used the word preciseness. The experience of that is there's nothing extreme. Nothing extra, extraneous means extra. So if I look at the microphone, it's just a pretty ordinary old microphone. But if I look at it with this sense of absolute particularity, It has a tremendous preciseness. But it was in a very exact focus by Patarka. Dozens of little lights on, and so forth, from that reflection.

[01:11]

It's not usual. You can look at it, wait, here it is. But it's also the fruit of one-pointedness. Wherever you rest your mind just stays there and the object glows. There's a kind of light. And this is a habit of perceiving also relate to a habit of proceeding and allow things to gather. Now, one of the things I've been speaking about recently and I bring up is that verticality Of words.

[02:19]

And the horizontality. And the verticality is just like you let something gather. The example I've used was when lilacs last in the dooryard bloop. Und das Beispiel, das ich verwendet habe, das ist, wenn Arrest als Frieder gedauert hat oder zuletzt im Hoftor geblieben ist. Which is the first line of one of Walt Whitman's most famous poems. Das ist die erste Zeile in einem berühmten Getrieb von Walt Whitman. And when has two meanings.

[03:21]

Und das wenn hat zwei Bedeutungen. When, why, like, bloop. And last has two meanings. So you just have when, why last, last. When they last a long time. And you can feel their smell. But then we go on, while I was in the door yard, there's nothing in the door yard. There's a door to the yard. So door yard has two meanings too. It's a door and a yard. And bloomed in the past. So then last in this context is formerly. When lilacs formerly bloomed. Now if you just, if you only read it one way, like formally,

[04:36]

The words have only a horizontal meaning. And it's behind the syntax, controlled by the syntax. But a poet tries to create verticality in words, so each word accumulates meaning independent of the syntax of the sentence. So when lilacs last, you feel them lasting, and then suddenly they're gone. There's some kind of suffering there. Now, so the word now, you brought up now. And now, when you say now, it just... Everything's gone now.

[05:57]

How long is now? And it also has a time, this time. But the etymology of the word means something like, what's left to an observer? Sometimes when you're enlightened in life, not at death, it's called nirvana with a remnant. Because you're the remnant. There's something in your body. You make it sick or whatever. So instead of using the word now, I'd like to go back to feeling that now has some kind of spatial, and there's an observer of this nowness.

[07:20]

So I sometimes use the word here, present. Instead of now, I say here, present. Now, instead of saying what's happening now, I say what's happening here, present. So that way I create what I think more brutality to, it stops you. What is here present? Relate to here present. Now you can't relate to it. Now if you understand what I'm trying to say here, you can understand much of what koans are about, they're not riddles, they're attempts to create a verticality in the phrase of the word. Okay, now, the word we use for The world, for instance.

[08:44]

Or universe or cosmos or something. What is the word you can't relate to? Well, here we are in the cosmos. That doesn't help us much. Yeah, here we are in the cosmos. Cosmos is related to cosmetic and I'm an ornamental university. I'm cleaning up the university. But the word for cosmos or universe or the world in Buddhism is Tathagatagarbha. And Tathagatagarbha, the etymology, the verticality of the word is not hidden. Tathagatagarbha is the word. That's the biggest name for Buddha.

[09:55]

Such a big name for it, you don't even know where to offer incense to. So Tathagata, as a name for the Buddha, means simply coming and doing. Or the one who thus comes and thus goes. So Tathagata also means thusness. But thusness is a call to everything. I always think of how I say, speaking of sameness, I think I can't because I read this children's book, it's up here recently, about Andy Warhol. When my nephews and nieces would visit, they found this madhouse where he lived in New York.

[10:56]

And he had 30 cats. And all the cats were named Sam. They were the same thing. So sameness, blessedness, ,, And means simultaneously womb and embryo. So everything you see is simultaneously a womb and an embryo, both container and seed. And it's the container and seed of potentially enlightenment for Buddha.

[12:19]

So you can feel, sometimes, this fruitful wound And sometimes you can feel your actions are seeds. And you can feel that there's no outside. Basic in this idea is there's no outside. As Yuan Wu says, realize enlightenment right where you stand. I can't go back to the words, but this right now is ready made for you. Look around the world and say, hey, it's really made for me.

[13:22]

Now, this is a way in which Buddhism differs from Hinduism. Although they're very similar, the conceptual difference Hindu assumes there's some higher or transcendental reality behind this reality. It interacts with this reality and that we can aspire to. But it's somehow a different reality or higher reality. The Buddhism says higher realms, different realms, everything is here.

[14:23]

Everything is here present. This is also part of the pedagogy of . It's all here, so it can't be here now happening. And again, Yuan Wu says, realize enlightenment right where you stand. The whole being is here and nowhere else. Das gesamte Sein ist hier und nirgendwo anders. Bring yourself to a mind where there's no before and after. No here and there. Okay, so there you have koan.

[15:23]

What is a mind that has not before or after, nor here nor there? Well, part of it is like this absolute door. Uniqueness. Uniqueness is no comparison. There's no before and after here and there. So we're talking about that everything that the fullness of being We can enter into those potentials through the views we carry within it. Okay, so we feel this is simultaneously womb and embryo.

[16:40]

And there's no higher reality. This is also simultaneously higher reality. Then... Yeah, that's the way it is. You want me to end a little earlier than that? Well, sorry. I believe today we're going to start at 3.30, and then it works out in Geneva. And I think we'll start today at 3.30 p.m.

[17:42]

instead of 3 p.m. Then it works better with dinner. Okay. Sometimes we do constellation of these two experiences. Only these two. Particular and connective. And it's systemic. And hopefully, yeah. And it happens exactly what you just said?

[18:44]

Both experiences, are they complete? No. They acknowledge each other and support each other. To the extent where the interruptions become superfluous. Superfluous. Even the separation as in Europe, it begins to become superfluous. They stop a little bit more. Yeah. Sometimes they are somehow played through and acted.

[19:48]

Yeah. And the connectedness. And the side of connectedness. It doesn't deal with it at all. Yeah. To me, it's surprising that what comes up through my practice and through my experience of practice coincides so exactly. And I am also very grateful for this part of my experience. And I'm looking for names for these two experiences. . And in German, it's possible to say, to give an eye to the experience of the particular and say it's to the experience of connectedness.

[20:59]

I think that's English. So you'd say something like the particular. is close to the dynamic of an I, and the interconnectedness is close to the dynamic of self, self that is related to others. I would say that you can use it as a kind of working job, but it's not, you know, we're just looking.

[22:03]

Okay. Okay. At many, this esoteric work, many people call this the fear of evil. Oh, the separation of evil. Yeah. Yes, Sir Rigby? You want to talk? Yes, Sir. Okay. Yeah. Yeah. Yeah. She was puzzled with the terms. Okay. Andrea? You can hold it. Most of the stuff, you know, you have to let purple. You have to let purple. Like coffee comes up and percolates and soaks through.

[23:21]

And by that I mean you really want to let the body respond to these things before you respond to the mental. If we go back and forth about these things, in terms of, oh, I think this, do you think that? We won't get anywhere. We've got to let it percolate, or we've got to wait until it's in our body before we speak. Yes, I said earlier that the Sikhi Rishi Unite would teach us only to the degree that we sat into the teaching. And as I said before, that Suzuki Roshi taught us only to the extent that he felt that we, with our bodies, have possessed a lot there. we'd sat into it and then we'd continue.

[24:31]

Now I like the idea, the Greek idea of friendship. Which is supposedly that affection which evolves and matures through a shared vision. And I feel that that's what we're doing. We have a shared vision that we are checking up on and developing. And that produces affection and is rooted in affection.

[25:45]

And I think more married couples realize that marriage shifts from being in love to the affection which he wants through shared feelings. So I brought it to target. Because it's a good example of this. Come and go. For womb and embryo, all four fold to begin. In a linear sense, they sound like contradiction.

[26:46]

But we are in live complexity, in simultaneous, not in a linear sense. It's consciousness which needs things to be linear. I'm not saying that that's... And he promised that it's just that's what it is. It's not everything. It's a particular way of knowing the world. Yeah. Now, part of this, of the practice of enfoldedness, I would like to stress is the grit, grit, grit of the sencha ti-sen.

[27:51]

And I think I mentioned this last time for the two or three of you there, I don't know if I did. But there's two tea ceremonies. The most well-known one, only known one really for most people, is the matcha based on cover green tea. And the other one is based on sencha or tea called kyokuro. And she's made from leaves picked by virgins on a beautiful Sunday. That's almost true. Because it's almost always, a lot of this very minute work is done by young unmarried women because they can do things more carefully and in a more particular way than

[29:10]

Why, I don't know. Because once they're married, they're too busy. Oh, I know that. They pick up tea leaves and roll them by hand. Anyway, it's as fine as leaf tea. And you make it in a very small pot and have very small cups. And you drink what's called a sparrow's tea. A little drop of tea. And it's cheaper than whiskey. If you're a regular drinker.

[30:13]

Okay, but the center of the tea ceremony is when you make the tea, you have these cups, right? And you pour the tea out. And you don't just pour until most of it's out. You pour until every last drop is dropped. And you don't just pour until most of it's out. Come on, it can't be that good. Then finally when there's no more coming, you don't shake the pot.

[31:14]

But actually when you feel it brings you into the pace of how the world is. It's the sense that each situation has a pace that's you tune yourself to it. If you have a buried mind, you're not going to notice the sparrow's tear. And the mantra teacher only tries to set a little different pace of how things exist because that's how you enjoy that tea. And that's different. Anyway, the point I'm making again is, Enfoldment, what I've seen about enfoldment is that in each situation there's a different pace or tuning that allows enfoldment to occur.

[32:48]

It allows a gathering to occur. So I want to give one last example of what I mean by involvement for now. And I'm using the word enfoldment as, in a way, a synonym for Tathagatagarbha and Alaya Vishnana and Buddha nature. And we talked several years ago about the Alaya Vishnana. Now, in what sense are those synonyms? May we talk some other time, but right now, let me say it that way. Now, I spoke about how you've been at a view, like a view can affect how your backbone is.

[33:51]

A view of each thing is unique and absolute. Or connected. creates a different mind. Because I think you'll find who and what create different minds. So I would like to say that I would like to substitute enfolded for both self And the unconscious. So the extent to which you feel that the unconscious is present in your mind, somewhere present but sort of not fully present,

[35:10]

Or that self is the center of the territory in which you function. I would like you to try on a sense of, if I can, involvement. Das ist das beste Wort, das ich bis jetzt finden kann. Denn ich treffe nicht dich, ich treffe dein besonderes gefaltet sein. Und du triffst nicht mich, sondern mein gefaltet sein. And my involvement is out of sight. It's concealed and unconcealed. It is. And the, when I look at the forest here, I see trees and black and dark and shade of it.

[36:35]

Overall, I feel the involvement of the forest, I'm leading it with my involvement. Okay, so let's go back to where I was the other day, where I said that... You enter a dream, you enter into your sleeping. As you go to sleep, you need to talk what you want about the knowing or feeling feeling yourself going to sleep and staying lucid after you've gone to sleep and breathing becomes involuntary. For me, I know it's a little bit of a, I usually make a little shift in my breathing, and I know I've gone to sleep.

[38:06]

And with this thing, as you know, when a child is trying to pretend to sleep, you can tell they're not asleep because they're breathing in volunteer. It's very difficult to voluntarily do involuntarily. We can really tell what's involuntary. So you can tell when you're no longer conscious that you've gone to sleep. Because you're still aware that your grieving is involuntary. So we could say this is no longer consciousness, it's aware. Now if we can continue this, you can infuse your dream with this awareness. But what's the experience about kind of dreaming?

[39:25]

You feel completely inside the dream. You're not the observer of the dream. You feel saturated by the dream. Saturate means soaked through. And even if you do know you're dreaming, the knowing you're dreaming is not outside the dream. You know you're dreaming from inside the dream. So when you wake up, If you get familiar with this experience, the dreaming has taught you to be inside your own living.

[40:33]

Without the sense of the observer being outside, but the observer is inside the dream and the living. So here we've not done the usual thing of trying to understand a dream in terms of consciousness. Now I can't understand consciousness from inside grip. And then the surface of consciousness doesn't become so much a surface. But a kind of transparency, like looking into a ray. Which is so clear and far. When you look straight down into it, you don't know where the surface is.

[41:45]

That's part of what I mean by foggy. I think that's good.

[41:50]

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