I have a photograph, rather life-size. I mean, Sukershi's head is maybe even bigger than my size, but quite a big picture of Sukershi, the same as on the back of then my beginner's mind. And when I look at it, it reminds me, it's almost the same size, you know, it's about the same size as my head. It reminds me of being with him when he was teaching, and having the feeling that I could feel the thoughts of his body, but not always, but the thoughts of his body didn't always were only partly in the words he spoke, in the thoughts that were in his words.

[01:06]

And I find myself in a similar situation in trying to speak about this kamma, datu, etc. And I feel the frustration in myself, as probably also in you, Exactly how do we get over the edge into this, into knowing what this is like and why it's called Three Worlds. Yeah, so I'm like that. And I think we have to really practice thoroughly, fully. We have to kind of re-brain ourself and re-body ourself. Perhaps re-brain the body and re-body the brain. And re-describe our body.

[02:22]

Now, the re-description I may suggest is made up or artificial or something like that. Art is artificial. But actually I feel that our own description of our body is artificial, although it feels accurate to us perhaps. I mean, we divide the world up through our concepts, our words, etc., and we connect with the world through our concepts and words, and we also separate the world. Yeah, you know all this, but, you know, it's a struggle, a kind of struggle that I have, and I think you have in practicing,

[03:26]

So what I would suggest is that instead of thinking of your... How can I put it? Instead of thinking of... imagine that instead of thinking of your body think of the body of the world and that whenever you walk somewhere you're walking with the body of the world or within the body of the world Now, if you can do that, I think you may re-brain and re-body yourself and not in-body. Now, I think, usually I use the word in-body because it's a perfectly legitimate concept, word. But to in-body, we think we're going to take things into our body.

[04:42]

And I would rather... you have the feeling of a walking within the body of the world or walking with the body of the world. The body of the world right now being this room and my speaking and you're sitting there, etc. So that now you can say, well, we can speak about our body and an extended sense of body or a mutual body, but that doesn't quite get it for me. What I would rather that you try on whatever you do, you're doing it with the body or within the body of the world and and You have little emphasis on your own so-called body. Okay.

[05:44]

Now, I'm always speaking about immediacy, perceptual immediacy, spatial immediacy, etc. And I think we can plumb, probe this word immediacy, which means basically non-dual. It means no half. M and media. No half. So no half is non-dual. No half means nothing in between. Nothing in between means non-dual. Now we also have the word simultaneity. Simultaneous. Now I'm just using these words to kind of probe into this experience of the body of the world, not just your or our body. So it may be, I mean, obviously your body gets sick, you feel this way or that way, you know, etc. But still, even then, locate the sickness in the body of the world as well as your body.

[06:50]

I mean, some kind of real rebraining, rebodying shift has to occur to get some of what this practice is really about. So, I mean, one thing is the simplicity of, I think it's quite simple, to feel that you're walking within the body of the world, which is always different. You're locusing the body of the world. Now, the word focus and locus sound the same, but focus, I guess originally it meant fireplace or hearth. But Kepler, Johannes Kepler, a German, if you know much about the history of science, famous German astronomer in the 1600s and 1700s. No, 1500s and 1600s. I think he's the first one to use the word focus as like focusing a lens.

[07:55]

And maybe he got it, no one knows, because when you focus a lens, you can start a fire. So maybe that's where you get the idea of hearth or focus. But locus is very different. Locus just means where you place something, where you locate something, where you place something. So it tends to mean place, but again, its etymology is an activity where you place something. It's not just a passive location. It's where you... It's the location you make by placing something there. So, you know, constructing locusing on the basis of focusing... There's no such word as locusing as far as I know. Sounds like a bunch of insects. Locusing. Locusing. But I'm suggesting we practice something that I'd call locusing. Placing... Ourself placing Ourself in the body of the world Now this may all sound like nonsense to you, but let's try it on a little bit to see where we get to to walk within The body of the world so you're not just in a location you're in the body of the world, and it's not really a

[09:22]

Exactly separate from your body. In fact, it is the body of the world in which you're walking Now we don't have in Buddhism and I think Western philosophy has come to the point where there's no Unitary world where there's no unity of the world Now this may seem inconsequential to you But I would say that without a unity of the world There's no transcendence The idea of a unity of the world is necessary for there to be an idea of transcendence, to be something above the world. And the idea of a unity of the world has some idea of perfection in it, or it's a better place. Oneness is a better place. I felt everything was one, and everything was groovy, and I felt so, etc., And enlightenment is, in our minds, is connected with some kind of transcendent unity of the world where everything's going to be great afterwards.

[10:28]

But if there's no unity of the world to transcend into, then all we've got is the stuff we're stuck in right now. The body of the world that we're stuck in. Stuck in? The body of the world that we walk within facts, facticity. So maybe we can look into these words immediacy, known between, and simultaneity at the same time. Simultaneity, but simultaneity, contemporary, together with the same time, contemporary, together with the same time. I'm sorry for all of you who know Deutsch much better than English, because I don't know, you know, me, I'm just monolingual.

[11:36]

But, you know, English is somewhat related. It's a dialect of German or something like that, half-dialect of German. Simultaneity... Simultaneity, happening at the same time. And when something happens at the same time, we experience the spacing of time. Simultaneity is an experience of time as space. Simultaneity is an experience of time as space. And when time is space, you're embraced by simultaneity. It makes you also similar. As Nicole said yesterday, she wants to feel water. Or feel the mountain. But that's like simultaneity.

[12:41]

That's simultaneity. Simultaneity. At the same time, when time becomes space, and it makes your body also... similar or simultaneous. In space as simultaneity, everything becomes simultaneous, including your body becomes simultaneous with the mountain or with the water. Hey, and you're in a different territory, a kind of different, a kind of attention. And you can get there. I mean, get there. If you reconfigure this configuration we call our body, you reconfigure this configuration we call our body, re-brain it, re-body it, so that you're, you know, the entrance I'm suggesting is to walk within the body of the world. The body of the world just goes along with that. I went on this trip.

[13:44]

It was harder for me to go than... than to go to Yohannesov for two weeks. Yohannesov for two weeks, I just kind of like... I don't know what I do. I tune into airplane, and then it's gone, and then I'm back in monastic practice at Yohannesov. And then there's this airplane transition, and then I'm back here. At this time, I had to drive along first. I forgot how far it was. Five or six hours in this weather, way down east of Santa Fe. I was thinking it was near Taos. It's a couple hours from Taos. An hour and a half or so. And the car doesn't work, you know. Twice on the way down it started coughing and then shuddering and then big shakes and then stops. The danger is it stops in the middle of the highway.

[14:50]

And cars are coming, and when I'm out in the middle of the highway trying to push it off to the side. So as soon as it starts really shuddering and stopping, I have to get it off onto the shoulder lane. If there is a shoulder lane, sometimes in the mountains there's no shoulder lane, just boulders. So I had to sort of stay alert, you know. Is the engine going to stop? And then coming back, I decided to take a shorter route. Straight north from Las Vegas to Taos, you go up through the forest, long ways through a forest. A lot of sleet and snow and snow plows and things. And I was warned by somebody who drives it quite regularly, watch out for elks and rocks. So I'm driving along, watching out for elks, rocks, and engine failure. But I got to Taos. About 10.30. And the car started shuddering around then, but I just... So I went to the hotel, but the hotel was locked, so I didn't go to the hotel, and then when I... Because it was locked, I forgot to turn off the battery, so in the morning it might not start.

[16:05]

Anyway, I had a good night's sleep, but I turned on the TV with a terrible mistake. I wanted to see if... this health bill is going to be passed and stuff like that. 100 channels and nothing but junk. I felt like a cat watching the TV. You know how cats look at TV? They look at it and they... That's how I felt. I felt like a cat looking at the TV. I mean, it was such a flimsy world and it required discursive engagement to make it real. I just didn't have it. Never found out what happened to the health bill. And then the next day I went and had breakfast and I had to think. I didn't have to, but is the car going to start or not? I decided breakfast is not going to help it start or not.

[17:06]

It's either going to start or not, so I took that thought and put it somewhere else. Had a good breakfast, went back and the car started quite fast. I drove here. I hope you two didn't have the same problem with the car. It worked fine until New Mexico. Maybe you thought it was coming home. It started out in New Mexico years ago. Anyway. So There's this locusing. And we can breathe into this locusing not as embodying the world but as the body of the world.

[18:10]

Which went with me all the way to see my old friend and who almost died of spinal meningitis and colon cancer simultaneously at 83 a few months ago. But I probably wouldn't have gone if it was just a friend. I mean, a friend who almost died, maybe I would, but in general, they've also contributed to us. The woman I visited has contributed and paid for half the dome, so I felt I had a kind of excuse to go during practice. But it was difficult to leave. It's a relief to be back. The body of the world went with me and the body of the world came back. And the body of the world was not interested in television. And this sense of being embraced by simultaneity so that the simultaneity makes you also simultaneous.

[19:17]

So if you're simultaneous with a mountain, there's a mountain-like quality of the body. Now we're in rupadhatu, the form world. And it's very much like the, that we're familiar with, the not inviting and the discursive thoughts. So not inviting is time as space. And discursive thought is time as cumulative experience. Cumulative experience experienced as time and immediate experience experienced as space. Okay, so I think you can feel the difference between immediate experience, which is time as space, and cumulative experience, which is experienced as extended time.

[20:23]

And these might be two different, not just ideas, two different bodily locations. Two different bodily locations which are a different kind of attention, a different kind of braining, a different kind of bodying, in which the... How can I find it? A bodily knowing accumulates. Instead of a... Mental knowing, mental... Anyway, there's an accumulation of bodily knowing in the simultaneity of the body of the world which begins to enact the world as probable and likely and not imaginative or something. It functions within the possible and the probable.

[21:29]

And functioning within the possible and probable long enough, incubated enough, another kind of knowing which may take the form of thoughts and may not, but becomes your location, a location. Becomes a process of locusing the body of the world as the body. So I've taken a bunch of English words now and tried to put them out here so that we can restructure our experience. Instead of the body and the embodying, but rather bodying within the body of the world.

[22:41]

And if you body within the body of the world or as the body of the world, attention and accumulated attention, a bodily knowing comes into the activity from which you can also think. But it becomes the basis of applied and discursive thinking. But I think it requires... This shift, I'm suggesting this shift from sense of a body and embodying to a body within the body of the world. Knowing the body of the world has also a body. to be embraced by simultaneity.

[23:56]

Okay, thank you very much.

[24:07]

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