Now you may have noticed that just sitting down here and getting all these robes arranged, which sometimes I've described as making a bed while you're in it, it creates a location. The clothes create a location. I'm not saying I want to dress this way all the time, I don't. But I learn from it. It creates a location, and I'm located through the clothes. And the clothes ask me to be located a certain way. That's yogic culture. We don't have to live it all the time. I mean, or we can live it all the time, but we don't have to live the clothes that developed in a yogic culture. But we can understand that such detailing, detail actually means tailor, tail of the tailor detailing, such making things precise is, can be part of our world.

[01:21]

It can be our world. I mean there are maybe innumerable worlds before you at each moment. We, the way we think and work and function, there are not infinite possibilities of how we can know the perhaps infinite possibilities. Nearly infinite. Because we tend to know things in categories, time, space. inside, outside, etc. But using those categories, we can choose a world. And the Zen yogi, the Zen practitioner, the adept practitioner, chooses a world discovered through space primarily and not time.

[02:30]

You have this choice. Time doesn't go away, but you have this choice. It's more than just an emphasis. I mean, in practice it starts out as an emphasis, but it becomes a way the world is defined, organized, appears. Dogen says, as you know the phrase, To cultivate and authenticate the 10,000 things by conveying the Self to them is delusion. Now, I just have pointed out often, but again, myriad, usually 10,000 things is translated as myriad, many. to cultivate and authenticate the many things or the myriad things. But the actual word is 10,000 things.

[03:35]

And that's more useful, I think. 10,000 is a specific number. You could count 10,000 things in this room easily. The spaces between each of you, spaces between the lamps, all the objects on the altar and all the spaces between the objects on the altar, etc., there are way more than 10,000. And these 10,000 things, to convey the self to them, to authenticate them, to authenticate them, to cultivate them, if you could, by conveying the self to them, that's delusion. Who would have thought of that without the treasures of Buddhism? Dogen to offer us this. And then he says to let the 10,000 things advance and cultivate and authenticate the self is in my...

[04:49]

is awakening. To let the 10,000 things advance and cultivate and authenticate the self. Now Gary Snyder paraphrases this, the poet Gary Snyder and Zen practitioners and adept paraphrases this. To advance language in the world to organize the chaotic universe is delusion. To advance language into the world to organize the chaotic universe, which is what most philosophers and so forth do, to advance language into the world, to organize the chaotic universe is delusion.

[06:01]

But he says, however, to To let the, how does he put it? To let the... remember exactly, but basically says to let the subtle and many-layered universe, to let the subtle and many-layered universe reveal its thousand grammars.

[07:14]

To let the subtle, many-layered universe reveal its many grammars. To let the universe, the many-layered, subtle universe, reveal its many grammars. Yeah, this is a very useful way to put Dokken's statement. Now I'm speaking about the distinction that I made the other day between Bergson's lived time and our practice which I called lived space, lived in space. And I'm trying to give you the feeling of that and I called, I said the alchemy of immediacy and I said the alchemy of immediacy because the alchemy, the alchemical transformative dynamic and domain of immediacy, transformative domain of immediacy generates

[08:44]

the lived in space body, the body of space. Now I think again, we need to take certain kinds of words. Cason says at some point, this, he just says this, this has never been named, he says. But he says the third patriarch temporarily called it mind. The great teacher, the third patriarch, temporarily called it mind. And he says Nagarjuna provisionally called it the body. But basically, he says, this has never been named. The Third Patriarch temporarily called it mind. The Nagarjuna provisionally called it the body.

[09:51]

Yeah. Body, mind, what? What this, which cannot be named, revealed by the many grammars, revealed by letting the 10,000 things come forward, cultivate and authenticate whatever we call the self is awakening awakening So we can take certain words, certain key words, and I gave you two of the last teisho, katachi and ningen, to help us kind of take this precious resource we have of attention and let attention, in this case, not convey the self to things. We can feel the difference in this conveying the self to things, because if you...

[10:57]

internalize the world as the future which is what self-referencing thinking is really all about if you internalize the world as thinking if you internalize the world through thinking as the future you create a time body or you create consciousness Now, here we have these small differences. Ningen we can use to not say a person, but a person between us. Between us. The between us. This person space, person betweenness. If you start, you know, and I named the 10,000 things in this room.

[12:01]

All the names I was naming between this. Between the lamps, between each of you, between me and you and so forth. Here there's no outside. The idea of the individual is as if you were seen from outside and your experience was an inner experience. But experience is really No outside. It's all inside. There's no outside from which to observe. This, which is sometimes called a body, provisionally, temporarily, mind. Now, you want to define yourself in terms of other people and through other people and so forth. We've got to have that part of the loom and you've got to have a job and etc. But you don't have to determine, define yourself. from the outside. Please don't.

[13:02]

Try this other. Where there's no outside, it's all inside. Who says there's an outside? Why even have that idea? It's just inside. Your experience is always inside. The outside is, what is it? It's inside. Otherwise you wouldn't be experiencing it. And you can use katachi, not as it's usually translated, as I said, as shape or form, but to take form. Everything is taking form. Right now, in speaking, this yogic practice, I often define yoga as an upward bridge. You're moving from one kind of energy to a more integrated kind of energy. And you feel it's almost an intuitive, once you get the feel of it, move from one kind of integration to a higher kind of integration.

[14:16]

Or we can say it's form seeking form. Form seeking for form. Form seeking form. Sukhya used to teach form is emptiness, emptiness is form, but he also taught form is form and emptiness is emptiness. Form seeking form. So I'm speaking now and in each syllable there's an intention, But I feel the intention becoming the phoneme or allophone. The aspiration, the distinction, the syllables, the consonants and vowels are taking form. And if I can be in the pause, in the space, what the Lankavatara Sutra says, the adept knows the syllable body, the word body, the name body and the phrase body.

[15:23]

heard of that before? The adept knows the syllable body, the name body, and the phrase or sentence body. Well, you don't know that if you live a lived time, but if you live a lived space where there's no outside, you can Feel the form appearing as a syllable and those syllables forming words. Ningen tatachi. Maybe I should not use the word energy. Energy, the N of energy is to be near or to be within. And the urge-y part is ergon, to work, related to urge, to press forward, to try, to pursue, to hunt.

[16:29]

Yeah, energy has that feeling. And energy, that's too, a little tough, a little macho for me. Maybe we could have a new word. I'm sorry, it's so obvious. Energy. Why not energy? Energy. That's kind of in the middle of each syllable, allophone, phoneme forming. I can feel an energy. We could even have synergy, but that sounds like sin, sinning. Energy, near within chi. Within even each syllable, there's the yogic practice of form, taking form, finding form. You don't have to be sitting on your yoga mat.

[17:35]

One of the secrets is to discover the form in the pause. The pause is to acknowledge the form finding itself. So each thing you do can have this energy of opening the door. When I put on my slippers, sitting here, holding the stick that Sukershi's son made for me. One hand, another hand, each one, form seeking form. And the clothes allowing form to seek form, allowing the body to be independent of the clothes within the clothes. Now, I'm not suggesting, please, as somebody who gave me the impression, that you all go out and buy kimonos.

[18:49]

And in Crestone, we're known as the kimono bunch. Knowing this, you can find in your own clothes, in your own speaking, in your own standing, you can find form-seeking form. Maybe you can use these, like you use Ningen or Katachi, you can use form-seeking form, or form-seeking for form. And then I think you understand the martial arts better, where they talk about feeling form. what's going on behind you. Because if you find the lived space, you begin to live your body in a new way. It's surprising such small things can make such a big difference that you find yourself in a differently lived body instead of a

[19:59]

usually lived mind. The immediacy, the alchemy of immediacy changes the body. Changes the world you live in. And noticing the many grammars of the subtle, many layered universe speak to you. If you use language and the mind, thinking, to categorize the world, to know the world, it's always in the category of thinking. Really much of the subtlety of what's actually going on is lost. The thousand grammars are lost.

[21:01]

So maybe we have to let noticing advance knowing. Let noticing advance knowing. Then we have the leaps. The leaps you can't think your way to. Noticing advances knowing. You know, when you say, my feet are way down there, and I always joke, my feet are getting farther away all the time, but that's something else. If you say your feet are down there, the reference point is your mind, your head. Your feet aren't, what says they're down there? as when you feel your body as living space, your feet are sticking out of your cheeks.

[22:05]

Well, no, not that bad. But it all feels in the same territory. The material world encompasses you. and flows with noticing. And the alchemy of this immediacy transforms you. Okay? Got something better to do? Thank you very much. May our intention equally penetrate every being and place.

[23:07]

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