Okay, I don't feel I've been clear enough about this sense of a self-body or body-self. Also, ich habe das Gefühl, dass ich nicht klar genug war mit diesem Selbst, Körper oder Körper selbst. Or maybe even, if you can say it in German, bodily self instead of body self. And since I feel this is so central, particularly to see the craft of this in our own Western culture, It's so central to realized practice that I hope if it isn't clear yet, the seeds of this are in you. Yeah, now why is this important to me that you understand?

[01:25]

Well, I don't want you to waste your time. And yeah, I like you. Yes, there's some words stronger than that, without going too far. But it's also that whatever understanding I have, I don't have it. To the extent that there is some understanding, it exists in the context of situations. So if I have some understanding, let's say I have, it's not like a possession. It's something that comes out sometimes in the context of myself, and my own context is always changing.

[02:44]

So now I want to see, I want to feel what understanding or Realization there is in the context of us, us, not some other group, us. Sukhiroshi said in 1971 or so, Tassajara, somewhat, not too long before he died, Yeah, something quite simple. The nature of thinking mind, you can also say the nature of consciousness, the nature of thinking mind is to limit reality. realität einzuschränken, damit wir diese verstehen können.

[04:06]

Glaubt ihr, dass das wahr ist? I would not only think it's true, I feel it's true, I know it's true. At least it's true in the context of my life. And I think probably because you're practicing, you also know it's true in the context of your life. Und wahrscheinlich, weil ihr praktiziert, wisst ihr, dass das auch im Kontext eures Lebens für euch zutrifft. The nature of thinking mind is to limit reality. Die Natur des denkenden Geistes ist es, die Realität einzuschränken, um es einfacher zu machen, sie zu verstehen. So that we only know a shadow of reality, he says.

[05:10]

Yeah, now do you take that to be the case? So that we only in fact know a shadow of reality. Okay, and then he says, so if you don't depend on thinking much, If you don't depend on thinking mind, then you can know things around you as they actually exist. Okay, now what does it mean not to... Now, all right, let me just say, whatever that statement, that simple statement of Sukhiroshi's, is one of the assumptions of Buddhism.

[06:14]

So this simple statement is one of it. Yeah, Buddhism is based on this. If you don't really know that's true, almost none of the teachings make sense. Wenn ich nicht grundlegend weiß, dass das wahr ist, dann macht überhaupt keine Lehre des Buddhismus irgendeinen Sinn. And much of the world doesn't make sense in my opinion. Und auch ein Großteil der Welt macht überhaupt keinen Sinn. Das ist meine Meinung. Okay. So what does it mean not to depend on thinking mind? Was bedeutet das jetzt also, nicht auf diesem denkenden Geist zu beruhen oder nicht davon abzuhängen? Now, first of all, that's Let me say, thinking mind or consciousness is the medium of self. From the point of view of Buddhism, self is a creature of consciousness. Okay.

[07:41]

It self swims in consciousness and dries up and dies on the beach of reality. Whose? On the beach of what, sorry? Yeah, the sandy beach of too much talk. Okay, there are other things that we can call self in our culture, our psychology, but from a Buddhist point of view, we should have a different name. Okay. But this continuity of self, of thinking self, is, yeah, what Buddhism means by self. I find it easier to practice these teachings, these views, insights, in transitions.

[09:02]

in Übergang zu praktizieren. So, when I'm crossing the street. Zum Beispiel, wenn ich die Straße überquere. To go to the bakery or something. Und zu Bäcker zu gehen. Cars are coming. Autos kommen. Yeah, they do. Autos kommen. And I think, is myself crossing the road or my body? Well, my self has some idea that it's going to the bakery. But if my body doesn't cross the road carefully, it's unimportant where I was going. But still, I use the road as two experiences. To what extent is my body crossing? To what extent is myself crossing? Okay, now when I do the service, I've mentioned this before.

[10:38]

One aspect of the service is that each aspect is separate. I don't want myself to go to the altar. Buddhism doesn't care about myself. Of course I have some habit of how to get to the altar, you know. But I actually feel I don't know every time. I've stepped back and then I, what's next? Eigentlich habe ich trotzdem das Gefühl, dass ich nicht weiß, wie ich dahin komme. Ich stehe einen Schritt zurück und weiß nicht, was als nächstes kommt. And I actually don't know. Und ich weiß es wirklich nicht. And sometimes I step back on the bowing mat and bow again. That's not what I'm supposed to do. Und manchmal trete ich dann wieder zurück auf diese Verbeugungsmatte und verbeuge mich von neuem und mache, was ich nicht tun soll.

[11:45]

But I don't really care. That's what I did. And then I step back again. And then, yeah, I know the ritual, so I step to the left. I guess I step to the left. Then I get to the corner of the bowing mat. And if you looked carefully at my body, there should be no indication in it which direction I'm going next. Also, wenn ihr meinen Körper so sorgsam betrachtet, sollte darin kein Hinweis sein, in welcher Richtung ich weitergehe. Ich sollte in irgendeiner Version eines nicht-gewohnheitsmäßigen And certainly non-self body space.

[12:49]

Yeah, then suddenly I proceed up the highway here. Yeah, like that. The altar barn. OK. Now, if I look at Frank Gehry's drawings, the architect who did the Barcelona, is it? Museum. Bilbao. Bilbao. Yeah, and I don't know him. I actually used to know somebody who worked with him, another architect in Los Angeles. And she used to tell me a little bit about how he worked.

[13:51]

And I have a book upstairs that one of his parents gave me, actually, after visiting him. And he does sketches. I mean, really, if you're not Frank Gehry, you have no idea what these could be sketches of. He just kind of goes like that. And he does another one, he goes like that, and pretty soon some kind of form appears. And Marie-Louise said that he spoke at your architecture school, taught there, and the students were, what, about process?

[14:52]

Und die Studenten sind so zielorientiert. Und das hat ihn ganz wahnsinnig gemacht. Da sagt er, Architektur ist ein Prozess. Ich habe manchmal nicht einmal meine fertigen Häuser angeschaut. Also das ist doch unglaublich. Also er entwirft ein Gebäude und schaut es sich nicht einmal an. Yeah, this is great. I like it. This is the body self. The body that knows. And you have to find out what the body knows. And the famous French mathematician Henri Poincaré said, Who did incredible work in almost every field of science, mathematics, physics. He had a similar process of doodling.

[16:04]

He had to do a lot. He was at the apex of French science so he had to go to a lot of meetings and administrative stuff. Supposedly he did it very well, but he always doodled during the meetings, sometimes solving equations, playing with equations. So this is something... The body that Poincaré and Frank Gehry assume they're living is the same body, as far as I can tell, that practice assumes we're living. So the purpose of what I'm calling, yeah, again, a paratactic pause, I'm sorry for these weird words,

[17:40]

Also dieser Zweck dessen, was ich diese parataktische Pause nenne und entschuldigt, dass ich immer solche Worte verwenden muss. But I'm very happy I discovered this word. Ich bin wirklich glücklich, dass ich dieses Wort entdeckt habe. Because again, it simply means to leave things side by side. Denn noch einmal, das bedeutet einfach bloß, Dinge nebeneinander bestehen zu lassen. Mhm. So what's the purpose of this pause? To let this non-thinking mind body to come out. Nichtdenkenden Geist hervorkommen zu lassen. Pause sounds like you sit down and do nothing. But we have a more elegant word than stopping, so it's a kind of sustaining or something, I'd rather say in German.

[19:04]

Ja, innehalten oder anhalten ist besser als pause, weil pause klingt so... Yeah, pause is like... You just let go of everything. When you do kin hin. Well, one way. But there's a break, okay. So in English, a pause means like to stop between words or something. Like he paused for a moment to gather his thoughts. So you use whatever in Holden, that's fine. Okay, so I would like you, maybe the entry to this, what I'm talking about, would be to really get in the habit of this pause. Also, macht euch dieses Inhalten zur Gewohnheit.

[20:06]

Now, almost all the teachings, you know, the Skandhas, the Diamond Sutra, whatever, they say, hold the teaching before you, hold the teaching. Okay, to hold teaching means to incubate it. As I said earlier, the teachings of Buddhism are written to be incubated, not to be understood. As I said before, the teachings in Buddhism were written to breed them, not to understand them. Or a sentence, like the one that has been spoken a few times, already connected. And as I often point out, views exist before perception.

[21:23]

Our perceptions reinforce our views. So you're trying to hold a view or a phrase, a gate phrase. Sie versucht eine Sichtweise zu halten oder so einen Satzzugangssatz. In your intentional mind. In eurem Geist, Absichtsgeist. Not your thinking mind. Nicht in dem Geist eures Denkens. Your intentional mind. Sondern in dem Geist der Absichten. And you're holding it and letting it incubate. Und dort haltet ihr das und lasst es dort brüten. Okay, now do you remember when I told you the about my dental tragedy. They yanked this poor old tooth out of me.

[22:25]

And the dentist said, do you want it? Got some gold in it somewhere and stuff. I said, take it away and let it wait for me in heaven. And the technician came with a paper towel. There's a lot of parts up there waiting for me. Wisdom, teeth, fingernails. I'm sorry, not me too. But I had to get the territory of the tooth, the systemic territory of the tooth.

[23:37]

Yeah, to get the what? To discover... Oh, you don't need a verb. Why do you... Yeah. Verbs at the end. It's too paratectic to translate. Okay. Okay. So... To get to this systemic constellation of the two, I had to notice my way to it. Now remember that the most enlightenment experiences what one has the feeling of during and after, hey, this is how things actually exist. During, after? During the experience and after, you have the experience, you have the feeling, this, hey, this is true, this is how things actually exist.

[24:43]

Is it this one? Vorher, derweil und danach in dieser Erfahrung, man das Gefühl hat, dass ja, so sind die Dinge wirklich. And these scientists like Poincaré, when they get free of the container of views, And they see something new mathematically or in terms of physics. They feel, hey, this is true. And enlightenment is about how we actually exist and how the world actually exists.

[25:44]

And when scientists describe their process, they often describe it as unconscious in various ways. I actually don't think they have the vocabulary to describe the process, most of them. But I think what they're actually doing is exactly what Buddhism means by holding a teaching before you. You're incubating something in intentional mind. But even if you're not incubating something in intentional mind, Something specific.

[26:45]

You're incubating the body cell in this non-thinking mind. Because although you, chess players, they say, can know about six moves ahead. Also man sagt, dass Schachspieler ungefähr sechs Züge im Voraus im Geiste halten können. And I believe they can't, even Big Blue, the computer, they can't program it to know more than about six moves ahead because there's too many hundreds of millions of possibilities with each move.

[27:48]

But you can, well we call it intuition. But I wouldn't call it intuition. I mean, or it's a more developed intuition is what we mean by Buddhist practice. To know simultaneously how to let something incubate that in fact in your ordinary life you're already incubating six moves ahead, something like that.

[28:50]

And there's a danger, because if you're in a container, You don't want to know the next six moves. The next six moves would violate the rules or change your job. So Buddhism has, you know, A lot of the teachings are about how not to be afraid to be out of the container. How do you find your place, your balance, your integrity? when the container is gone.

[29:52]

So to let the systemic tooth in, my noticing, I had to engage in a noticing process. I noticed one thing. I let it lay side by side. Didn't think about it. And then I noticed something else. In my shoulder, what does my shoulder got to do with my tooth? Then I notice something else. Then I notice something else. After a while, I notice this, as I said, this flattened sphere.

[30:52]

Then I notice that up here on one side of the flattened sphere was the center. If I move the center around, I move the whole sphere. And if I concentrated on the center, I could feel, it felt like my tooth was healing faster. And I could shrink the sphere from this point. Shrink it into that point. Yeah, like that. Now, whether this is all, you know, this is my experience, you know, But I'm using it as a point that we need to notice the world without views.

[32:13]

Notice the world without views. Denn wir müssen die Welt kennenlernen, bemerken, ohne Sichtweisen. That is also the purpose of the pause. Das ist auch Zweck dieses Inhalts. As you stop for a moment, this moment by moment stops. Also man hält an, Moment für Moment. And you let a noticing process occur. Which Dogen calls to complete that which appears. And you don't think what you notice, you just notice. So in each situation, In every situation there's an infinite number of aspects.

[33:26]

But you only know certain ones, connect lines with certain ones. There's a kind of pattern arises from noticing. If you're continuously in thinking or continuously in self, this noticing doesn't occur. You do not know as secure, she says, the true nature of things. And when you let the true nature of things or things to come forward, Now, to give you the second half of Dogen's parallel statements, to cultivate and authenticate the self, to cultivate and authenticate the 10,000 things,

[34:32]

by conveying the self to them, is to get lost in things. It's not the world as it actually exists. Das ist nicht die Welt, so wie sie tatsächlich existiert. To let things come forward. Die Dinge herantreten zu lassen. And cultivate and authenticate the self. Und das selbst zu kultivieren und zu authentifizieren. Ist Verwirklichung oder Erleuchtung. This pause is to let things come forward and cultivate and authenticate the incubating true self.

[35:45]

Das brütende wahre Selbst. Can you make this a new sentence again? To... Okay, why not? I could say it a thousand times and each time it's different. Ich kann es tausendmal sagen und jedes Mal ist es anders. To let the ten thousand things come forward. Die zehntausend Dinge herantreten zu lassen. How do you do that? That's finding this, I let things come forward to show me the system of the tooth. Okay, to let things come forward. The 10,000 things to come forward. And cultivate and authenticate the self. And to cultivate and authenticate the incubating true self.

[37:00]

To cultivate and authenticate the incubating bodily self. Is creativity for sure. And sometimes enlightenment. This is to live in the world as it actually exists. Not as a thing. An entity but a process. What a relief. Thank you very much. Thank you very much. Satsang with Mooji

[38:20]

It's true that it's so important to have faith in God.

[38:59]

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