bring up this session. What I would like to address in this session is something about noticing. And recognizing in the surface of all your activities Dharma doors. Remember we had, you know, long have I not done that ancient door. When finally it opened, I found I was knocking from the other side.

[01:04]

So there's a... From that point of view, all of your experience are... noticing potential Dharma doors. We have that in Chandrakirti's statement. Take as a point of departure your mindful attentional body.

[02:04]

Now again, he doesn't say be mindful. He says notice mindfulness. When mindfulness is experienced as an attentional body, and then recognize that attentional body as a pointed departure, or a Dharma door. Okay. It's rather odd to say point of departure. There's no airplane gate here or train station. But What he's saying is, and I'm saying, is if you notice appearance, for instance, notice that you're noticing appearance.

[03:25]

That noticing is potentially a dharma gate or dharma door. And the true human body is knocking from the other side. So what I'm trying to give you here is a sense of the curtain or screen or tissue of your own activity moment after moment curtain curtain like a theater curtain

[04:33]

So, I know not all of you are psychotherapists. But let's use the client-therapist relationship as a potential Dharma door, or meeting anyone as a potential Dharma door. And I know that some people already do this. We are a little different when we meet somebody, go to a job interview or something. Okay, so a client's going to come and see you.

[05:53]

So you can use that as a Dharma door. You're getting ready to see the client. And you're thinking the client wants to ask the best of you. And you're thinking that you want to bring out the best in most something like that in the client. And you want to bring out the best in the client. Now, this is, again, I know it's something that you do already.

[07:06]

But I'm trying to speak about it in a way in which the momentary film, tissue of our activity, It's the kind of curtain or something like that between the two truths, the conventional truth and fundamental truth. So you're not only establishing maybe even out of a little anxiety about God, the next person I have to see. Or just the sense, again, wanting to offer the best of you to the client.

[08:17]

But in the midst of that, to recognize that in addition to using this as a donador, You're also setting up the potential in light. Okay, so there's a client going to come in to see you. As I said earlier, you can start with waking up in the morning. When you collect your attentional body before you get up. And then you use, in the sense of Chandrakirti's statement, you use that gathered attentional body in getting up.

[09:52]

As a point of departure into the day. As I said earlier, to breathe three or four or more breaths within the sphere of some object Now, I seem to be interrupting this movement right now as the client's about to come into the door. To say that, you know, would... probably Western culture invented experimental science and logic.

[11:03]

By imagining that you and nature are somehow different. I remember Ellen Watts, who I knew quite well, saying... but we think of the city as sort of unnatural, and the countryside as natural. And Alan said that what he was good at, the obvious thing you often don't notice, The city was as natural as an anthill. It's just our anthill or termite house or whatever we want.

[12:11]

Termites can control the temperature where they live so they can live in the Arctic or in the tropics. We're likewise good at controlling our environment. But from that point of view, the view that led Western culture to invent, I would say, science, the kind of science... Yeah, science...

[13:19]

You had to view, I mean, one of the keys seems to have been to view everything that's not you as an out there. It's fairly stable. And because it's an out there and fairly stable And you can find laws that govern it all and it's stable and understandable and so forth. That govern everything, what else? Okay, also Prinzipien oder Gesetze, die man universell auf alles anwenden kann.

[14:27]

It wasn't long ago, before contemporary anthropology, is that people thought cognitive processes, thinking processes, were the same all over the world. Now with the Big Bang and quantum physics, Our science is now studying what isn't there or is changing all the time. So although I'm speaking about this because it's interesting that a point of view like the West has, which is in... factual and philosophical disagreement with the view of yogic Asian culture.

[15:36]

I created the most defining knowledge system, engineering, science in the world. And our European Christian culture Despite the centuries of bloody warfare, cruelty and so forth that we see going on in Europe and elsewhere, we have in Europe and the United States created it.

[16:37]

places where everyone in the world wants to live. A very large percentage of the population wants to live. And they're willing to take extraordinary chances of dying to get here. And here I am saying, when you meet someone, When you get up in the morning, when a client is about to come in the door, you are in a different world than most of us grew up in. right in the middle of the room and right in the middle of any situation you're in.

[17:51]

There's a filmy curtain Excuse me. Filming. Filming means like a gossamer or a cotton that's thin or a film, like a movie. Like a film. It can't be the same thing. But it can't be a film. It has to be somewhere else. A book. [...] Right in the middle of the room is this... Filming means in this case that you can see through it. And you bring attention to your spine. You start the process of locating yourself, locating your location, establishing a location, which is sometimes called you, as a mindful bodyfulness,

[19:19]

Geistvolle Körpervollheit. Yeah. I'm just testatory, you know. It's between me and all of us. Yeah, you usually pass, you know. Bless you. She thinks she never deserves anything but an A. In fact, you're an A. Thank you. Okay. So, as you lift your attention up through your spine, You're opening the curtain a little bit. You're moving maybe a little bit on the other, almost on the other side of the curtain, just through mindfully awakening the spine.

[20:52]

And let that kind of attention that arises, attention that is then generated through the arising of a spine, to open up through your shoulders and neck and chin and face. When you no longer think of it as your face, it's a little bit the face of the true human body. And as you bring then also attention to the breath, and you notice the shift out of meditation and self-thinking,

[21:59]

self-thinking. You feel the body as a presence that stays. Experientially, presence and stillness and emptiness are interrelated. So you're establishing a presence through simply the ingredients of attention. And you're allowing that attention to be established And to allow it to be established, you have to trust it and not think comparatively about it.

[23:21]

And what you might give your thanks to Chandrakirti? Thanks for pointing out this Dharma door. Yeah, that I can take this moment before a client arrives or before I get up in the morning. To establish a mindful, attentional body. Into my next incarnation, my next appearance.

[24:23]

And if possible, you also establish simultaneous mind. And this you can work on very simply. For example, walking up here from down below. You see the gravel or the path or the grass. And now you think of that seeing as also mind. And it is also mind. And so now you've decided to experience mind as a sphere of awareness. A sphere of awareness that you're stepping into and with each step establishing simultaneous mind.

[26:13]

And the uninterrupted establishment of simultaneous mind is considered one of the most effective ways to increase the likelihood of enlightenment. Whatever enlightenment is, look how close we are. As close as getting up in the morning. And establishing a mindful, attentional body.

[27:17]

And this mindful, attentional body, which John Ducutti calls a point of departure, There's also a point of arrival. Because this mindful, attentional body, as you establish your exterior world, And you recognize it, really understand now that you are establishing your exterior world. But now you recognize that that exterior world you're establishing is an interior exterior world. Because of the way our sensorium is, the way our senses work, our exterior world has to be an interior exterior world.

[28:31]

But for some reason, it's some mystical, mysterious reason. The knowledge that it's an interior, exterior world It's the very elixir alchemists were trying to find. Yeah. Simple knowledge, the awareness that this is exterior, interior mind. And you're living the exterior world within the interior mind.

[29:44]

And it belongs to you. You can't be alienated from it. And as the client comes in, the poor client doesn't know what the heck's going on. And they look at you and they say, What is that? And you don't really know what they're seeing. But you invite them into this Dharma door. And you see if you can uninterruptedly maintain this simultaneous mind.

[30:50]

the complete awareness that everything that arises is also the arising of mind and then you study, you observe And sometimes it does more. The person does something completely stupid. I don't know, lights up a cigarette, puts their shoes on your desk and says, hi, and how are you feeling this morning? I mean, don't you realize I'm practicing magic? Won't you participate with me? So then it all pops. The big needle.

[31:58]

All right. Anyway, it actually is possible to stabilize this interior-exterior mind There's the four postures you know in Buddhism. Walking, standing, sitting. Yeah, and you begin to, those four postures, you begin to feel as postures which are actually different mental postures, bodily mind postures. And there's a parallel, less well-known concept of the four behaviors And the four behaviors are referred to in that page I read from you about three months of emphasizing practice with a specific length of time.

[33:20]

And the four behaviors are walking, sitting, sleeping, engagement. You feel you're walking as an engagement. Excuse me, you feel you're walking as a behavior, way of behaving. You think of sleeping as a form of behavior. Yeah, and you think of sitting, including meditation, as a form of behavior. Three forms of behavior, and in this case behavior in which you establish the simultaneity of mind and object.

[34:29]

The fourth behavior is engagement. The client coming in through the Dharma door Der Klient, der oder die durch die Darmertür hereintritt. Or the morning coming in through the window. Oder der Morgen, der durchs Fenster hineinkommt. You know, as I think most of you know, I find a painting very instructive and interesting. Wie viele von euch wissen, finde ich die Kunst, das Mal, sehr instruktiv und... And the painters who have influenced our cultures to each generation the most are usually painters and poets, and others are ahead of their contemporaries in noticing what's going to happen.

[36:02]

That's a kind of sociological observation. And I think from my noticing and experience, it arises from a frustration is that what they notice and feel they know, they can't express. And what Matisse, I think, clearly expressed He found painting, paint itself, a way to start showing the world to himself that he couldn't do through conceptual thinking.

[37:09]

And he had to trust the painting, the colors, the brush, et cetera, to be the instrument which showed him the world he actually felt was there. It seems to be one of the reasons he loved painting windows. Because he thought the painting of the window And what was outside it was a Dharma door. I mean, he didn't use those words, but that was him.

[38:11]

So as the client comes into the room, through the Dharma door, you're is present and open to the situation without any rules or expectations. Open, but without expectations. Except to kind of imagine you're feeling their spine as you feel your own. And the domain and realm of mind established in the breath is resonant with their also movement within breath. and the realm and domain of the breath established also resonantly somehow with their movement within breath.

[39:41]

is your practice with them as a therapist is also your practice in awakening the true human body and setting both of you up somehow perhaps for enlightenment And knowing this is a possibility. I mean, you could say, oh, it's not so important, it's just 9 o'clock in the morning. 9 o'clock in the morning is... one of the universal times. It's just stupid, ignorant, benighted to think that tomorrow's 9 o'clock is going to be back. It's just stupid, ignorant, benighted So this 9 o'clock are true human bodies.

[41:01]

Well, wrong again. But then there's 9.30. Okay, let's have a break. Ha, ha, ha, ha, ha. For now, we go back to our old-fashioned way of having discussion more directly with me.

[42:04]

I'd like to hear something from you about how you are with it now. Ich hoffe, es macht euch nichts aus, wenn wir jetzt nochmal zurückgehen zu der alten Art, unsere Diskussion zu führen, nämlich direkt da mit mir. Ich würde gerne ein bisschen was darüber hören, wie es euch jetzt geht. So I always say, who will be second? Yes. I just want to say that my body somehow notices this shift of formations somehow newly.

[43:11]

Yeah. When we went back to sitting in this formation, in contrast to the donut from before, There was a feeling, a sense of a kind of frustration. It's like my back was kind of sensitive and I felt the others very strongly in my back. This is progress. but there was some kind of impulse in me wanting to turn around again and feeling the others again in a way that I can feel them in the circle

[44:12]

Well, I wouldn't have been offended if you turned around and gave me your back and looked at everyone. Dogen described life as one continuous mistake. So this is one mistake. I don't know. That's for pointing out the difference. It's not a mistake for me, but it's a learning process. Yeah. Where's Arthas?

[45:35]

Where's Arthas? And I hate to draw Guni out of her silence, but... Wonderful. Stay still. Stay still. Okay. Yes. You saved her. That's the teaching that we say. Your last teaching made me really happy.

[46:38]

Yeah, I would say it's the two truths as a Dharma door. We could look at that more perhaps, but it is, I find, amazing that how you view your immediate experience can be so transformative. And the recognition that you have a choice of how you view your immediate experience. And practice is an increasing ability to have a choice.

[48:00]

Thank you. Yes, Ulrike. I would like to join Walter. This last hour or whatever has kind of made a gentle soft inside of me. That's how I'm feeling right now and I would also wish more of that.

[49:06]

And my question is, You spoke a lot about the mindfulness body. And then about a complete awareness body. And my question is, how do those two relate? What's the transition between the two? Well, first of all, they're just phrases.

[50:12]

And the phrases can point to the same thing or can elicit, depending on you, a different sense of experience. In a way, there's a teaching in the phrase, but mostly the phrase is something you decide how to make use of. The first thing you said was a mindful body. And at least that's what she translated. But I would say it's useful to say a mindful attentional body.

[51:33]

Because these small distinctions between a mindful body and a mindful attentional body carry a different movement of the mind and body. So you can explore the way views affect your sensorial experience. And so you can explore the ways in which the viewpoints influence your sensual experience. Thank you. Christine? Yes, that's very nice. Yes, I also really liked this last teaching.

[52:36]

Oh, good. I was in the midst of it. I was kind of like, like out of it. Like a mixture between sleeping and waking. What I think, what I think is important, But what relates to my experience is what it's like when a mindful, intentional body is generated. So you mean to expand? Expand. Expand. The experience and the process of the client that is also very strong. And I know the feeling what it's like when that body gets borrowed, almost like borrowed to the client.

[53:54]

Well, they're not giving back. Loan and not given back. And sometimes that's helpful. And it takes a certain amount of time, and then the client takes over him or herself. And yes, that would be great if we could continue at that point.

[55:08]

And then maybe I can also hear all the things that I somehow overheard. My true human body overheard what you were saying. Maybe it felt it, but didn't understand. Yeah, well, let's, you know, I find in the Sangha doing it, I find more fully entry points in practice with you. And Yeah, and that helps me feel permission to speak as I did.

[56:37]

So maybe if I listen a little more before dinner, maybe I could continue a little bit what we've done. Hannah, how are you doing in your silence? And since you're partly responsible for us kind of changing the room around all the time, I'm very grateful for, it's like I got the feeling that you managed to hypnotize me in a way so that when I go back and work with people, that all that you said would come up in my body.

[57:48]

I hope so. If we only look at the attentional body, So, if we just take attentional body without mindfulness, isn't that the point where karma comes into play? Why? What do you mean? Well, I can create an inattentive attentional body. Well, I could also generate a non-mindful attentional body.

[58:53]

I don't know if you could. I mean, a kid studying for school, for instance. I suppose they develop, if they're studying and not, you know, thumbing, whatever it's called. They're probably developing an attentional body. But it's probably works as a way of studying because it's also mindful. Aber es funktioniert wahrscheinlich als eine Art zu lernen, weil der auch achtsam ist. Aber ich weiß nicht. Also nochmal, diese Worte sind nur Arten und Weisen, um uns zu helfen, unsere Erfahrungen zu bemerken.

[60:00]

If you want to notice karma, go ahead. Yes, Anna. I want to bring something up. I would like to mention something that you brought up in the lecture in Kottischgasse. And you also asked us, can we imagine to wake up with an attentional body that enables us to be the person that we could be?

[61:20]

Yeah. With this question, it immediately reminds me of the story of the blind person that you were talking about, who said that if she was a little disappointed, then she would be treated like a seeing person. And I felt reminded what you said about the person who, when bending down a little bit, she's treated like a seeing person. Yes, and when she's upright, she's treated like a blind person. Yes. Could you please tell us a little bit about the question?

[62:22]

Could you please tell us a little bit about the question? And this upright body posture is like the response to the question, could you imagine waking up as the person that you could be? Thank you. I was, um... I asked myself that, too, because of the topic you're talking about. And as a topic, this feeling of reinventing itself has always appeared all the time.

[63:28]

And I always notice that there is a continuity that I, so again and again, as I experience, that I don't even have under control now. So that I don't even, that comes up again and again from itself. Christina, will you translate? I was addressing the same question and what I noticed is that there is some quality of how I experience my body that I don't have any control about it and it arises again and again. Continuity, that's kind of out of my... Can't you stop it? What I notice is the shift to our being in relation to the inner attentional body. So I notice that this is a solution for this problem.

[64:45]

So I notice I'm investigating this, and this is a question to you. Where's the question? The question is how, what is this, there is a shift to inner attention body that somehow solves, for me seems to solve this problem of underlying continuity. But I don't like quite, I can just investigate it as a question, but I don't really know what exactly is going on there and what's helpful for me to, how to engage that. Well, you don't need to know. Okay. All you need to do is notice that there is a difference and apply the difference.

[65:45]

To want to know is just confusing. And I say that for everyone here, because we have a tendency to want to know, want to understand before we leap. I say that for everyone, because we have a tendency to want to know before we jump into something. But that's not the case. It's not easy to jump into something. And unless you're standing on a cliff, it's fairly safe. People tell me I should... develop patience and be happy just to wait until someone says something.

[67:00]

And I'm full of that patience, but I'm still going to start my stopwatch. Anyway, Matisse, as I suggested, that Matisse uses painting, paints, actual paints and colors, to reach into and show himself the world that he feels, partially does live in and wants to live. And when I stand in front of a Matisse painting, I try to feel the mind that painted the painting.

[68:02]

I mean, Matisse devoted his life, which was an extraordinary rich and long life, to show us in each painting Some are called 9.30, some are called 9 o'clock. Show us the love he felt for the world that could be. Show us the love he felt for the world that could be. And I think we can use our attentional body, our attentional articulated spine, our breath and our simultaneous mind

[69:21]

We can use these elements, these attentional elements, in the same way that Matisse used paints. Choosing this paint, this color, this texture. Knowing that if he puts a little of that there, he will know now what he didn't know now, but he will know then what to do next. So there's a kind of uncanny... Uncanny? Uncanny. Uncanny intuitive trust in now and next.

[70:38]

Also gibt es da so ein untrügliches, intuitives Vertrauen in jetzt und als nächstes. And this is also these statements like another statement of Dogen. It's almost exactly the same as the one I've been mentioning. Und dann gibt es noch eine Aussage von Dogen, die fast die gleiche ist wie die, die ich schon zuvor erwähnt habe. When the Dharma wheel turns, the entire universe, the true human body covers the entire universe and extends itself as all the possible times. And this is an effort of Dogen speaking about, of course, that we live in the midst of circumstances.

[72:11]

And that those circumstances are known to us as our sensorium. und dass diese Umstände uns als unsere Sinnesfelder bekannt sind, aber wenn wir auch unsere Umstände sind, dann ist eine der Zutaten one of the ingredients of of our circumstances is the entire universe. Sotovian says that once the dharma wheel turns, the entire universe, the human body covers the entire universe. This is a way he tries to leap into the experience of allness, which is, I think, a more subtle way to reach the experience some people have of oneness.

[73:23]

The experience of stopped time in the absolute location of oneness can be an enlightening experience. But your view of it as a kind of oneness is basically a theological view. And your view of it as allness requires much more kind of Fuzzy openness. So, Dogen is bringing up how we relate to all of this. Yeah. Because we know whatever everything is, it's interconnected and intermerging.

[75:08]

So what are the boundaries of our experience, of our circumstantial experience through our sensorium? One ingredient, even though there are boundaries, one ingredient is the feel of allness, all at onceness. And the assumption of all at once. And the assumption that even samadhi physically manifested is realized by people around you. Which was one of the main points of the teaching of the Quran 16 of the last winter branches.

[76:30]

Okay. Okay, now in that piece I read to you on... And several people have asked me what it's from. I'll try to remember. It speaks about the twelve sense bases. And she also referred to that a little bit. So there's the six senses, if we include mind, and there's the six external sense bases, which makes twelve. and then understood as 12 and understood as a sphere of, a sensorial sphere, something like that.

[77:46]

You feel the interaction, the communication between the the bush or the flower and your sensorial experience of it. So this is not really a kind of embodiment, a body experience, not just mind experience. Simultaneous, the simultaneity of mind awakens the bodyfulness.

[78:50]

Okay, so let's just, you know, are they trying to be scientific and say Yes, if your organ of seeing sees a visually appreciable object, Is this a visual science or something? Think of something a modern woman or she said who was my teacher who was living in Germany as a teacher. I don't know if I can make... make sign make in English.

[79:51]

But get some. This is an indescribable book in distance for our human life. And I think that what he was trying to say, not just what he said, is to have an absolute respect for oneself. Through knowing, through respecting, that it was working to give you life. Through knowing, through respecting, that it was working to give you life. In other words, this floor cooperating with me for me to have a visual experience of the floor.

[81:09]

In other words, this floor works with another floor in order to give a virtual experience of this virtual. And it will make use of the floor and share with you. Then, in order to be able to use this floor, you have to know what it is. This is a funny idea. It's here to us visit. And that's repeated. That we ever have a respect for ourselves through respecting the . In any case, something like that is going on in the . experience definition of definition of the senses as a basis.

[82:19]

And the twelve bases called the twelve, excuse me, these are called the twelve ayat in Sanskrit. And the twelve ayat in Sanskrit. Not so usual Thai Sanskrit words I do use because I equivalent words in English. This is a... [...] We could say 12 sensorial spheres right now. The use of the word spheres might be used as a science. There's a spaceship, a science. And the use of the word sphere is perhaps helpful because it has such a spatial quality. But the idea isn't a biological definition of our senses work.

[83:34]

It's asking you like virtually all the teachings are asking. Can I do this? Even if it starts with imagination. Can you practice and see what starts to happen if you imagine this? Can you practice that and see what happens when you imagine how unique it is? I wanted to say liquefying and you need other data. But I've found that this is too far away. But liquefying came up because there's no permanence to any of the perception or percepts. And here, food liquefy and flow and then disappear.

[84:56]

If you start to use repeat this view at first as an imagination, And when this song repeats, first maybe as an idea. That the basis of my art is internal. That the basics are human. Human. Are... The world is cooperating with me as a Nazi to know the world.

[86:10]

The world is cooperating with me to know the world. The world is cooperating with me to know the world. If you do actuate this imagination, it begins to your experience as in fact a reality. At least an activity, an actuality. I'm proud of you for trying. Okay. And then, these 12 ayatanas, which become more and more part of you.

[87:39]

This floor is shining in my body. It's part of me. That's why I pay so attention to the answer of what floors we have. And then when you recognize and experience those 12 bases, sensorial bases, at Ayatangas, And see them also as causes of activity. Causes of activity. Causes of engagement. as Ursachen des Eingebundenseins, des Sich-Einlassens, then they're called Sa-Ayatams, S-A-D-A-Y-A.

[88:49]

And isn't it interesting, totally interesting to me that they have a word for this distinction? A distinction we don't ever make. How could we have all these centuries and no word for the, for Ayatollah? We actually live in those ayatanas, as those ayatanas. And when we know we live in those ayatanas, we feel each person around us noodling. And then we see there are also sources of temptation and stillness. Each Ayatana has a stillness in it. a staying, a stopness, a samadhi, a samadhic location.

[90:21]

And Inchayatana is also a way of entry into engaging with the world and being deluded or... realistic in the world. So again, you can see how this text can say, for three months, I entered into the 12 Ayatollahs. That's a 12. Yeah, there's 12 Ayatollahs. Three months. Anyway, okay, 12 bases.

[91:33]

So, when you meet an old friend, when you run into a group of people, And they're old friends of yours. You don't have to think about who are they, etc. You know who they are. And when you've spent three months with each Ayatana, when you've spent three months noticing and developing an uninterrupted simultaneous mind, then almost everything you meet and encounter is like an old friend.

[92:33]

You're so familiar with it, you hardly need to think about it. you can enter into a non-dual engagement immediately. Yeah, and now since we're five minutes late getting to evening repast, Let me just say, come back to Peter Zipser's resistance to the word entireties.

[93:34]

He said, activities and entities, that's enough for me. Entireties, I mean, I'm exaggerating. But there's a funny fruit of this practice. It's a kind of encompassment. Encompassment? Encompass means it's brought together and encompasses everything. Everything in a certain area. Encompasses. Okay. I'm trying encompassment instead of entirety. Thanks, Peter. See, you know, you have such influence on me. And you begin to find each tree, each person, each thing when you practice with the ayatanas in this way.

[94:46]

All this appears as a kind of entirety or encompassment of each moment. So a tree or the flowers on your breakfast table or the person in front of you feels you feel not only their stillness but their entirety-ness or potential entirety-ness. That makes you feel simultaneously entire and complete and belonging in this world. Okay.

[96:02]

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