So I think that maybe given what's came up in our first part of our morning, I think it might be useful for me to speak about time as a context of experience. And the first thing that's kind of necessary is for you to Well, we often say, I have no time. And yes, we practically say that because there's a bus coming or an airplane or because our friends are waiting.

[01:09]

But that's just a relative comparative statement. It's not a fact. Because you can't have no time, you are time. You are born and will die as time. Okay, so somehow one has to... When we say, geez, I have no time, you have to inside know, this is not true, I am time. Yeah, okay. And, and, [...]

[02:22]

Okay. So what we need is an experienceable time. Was wir brauchen ist eine erfahrbare Zeit. I knew somebody once who could, I still know him actually, who was extremely good. You could say to him, what time is it? He'd say, hmm, let's see, we were there this morning at 8, it's now 20 after 4. And he was right, always right. I know someone who lived in San Francisco, and he was extremely accurate to know how much time it was. When you asked him how much time it was, he said, well, this morning we did it at 8 o'clock. So now it has to be 4 to 20, and he was always very precise. He could also pick locks. But I didn't envy him because I like to not know what time it is often.

[03:47]

What the... You know, as she says, I space out or bliss out or something. Yeah. There's two... Okay, so let's say that I want to speak about three kinds of time, which I spoke about in a somewhat different way, though, in Rastenberg. There's bodily time, contextual time, and what I prefer to call gestational time.

[04:49]

We could call it ripening time, too. I think it's usually translated, the concept is translated in Dogen as ripening time. Now, bodily time is your default position. Or your primary location or something like that. So in relationship to what Gerald said, who is or what is the therapist at a particular moment, from the point of view of yogic thinking, yogic practice, who you are at this moment. Der, der du in diesem Moment bist, or maybe better, what you are at this moment, oder was du in diesem Moment bist, is bodily time.

[06:08]

So, if you ask yourself, okay, this person is sitting in front of me, or I'm sitting in front of you, how do I locate myself? Also, If I'm sitting here now, how do I locate myself? Am I a Zen teacher sitting here in front of you? I guess I'm supposed to be, but I never think of that. Okay. And this is an effort. It's a... big time in contemporary Western philosophy. You know, Heidegger and Deleuze and Husserl and so forth and Merleau-Ponty are all talking about something like being time.

[07:12]

There you go. And the main translator of Being and Time into English. Joan is named Joan Stanton. and she's also written a whole small treatise on Dogen's concept in the thirteenth century of being time and in this very intelligent book she tries to sort out the difference between what

[08:13]

Heidegger meant by being time and what Dogen means by being time. So yogic practice would assume that your continual location is in fact being time. Let's call it bodily time. What? And what's more? Okay. Yogic practice and thinking would assume that in fact we are always living bodily time but that again it makes a big difference if you notice how you're living bodily time.

[09:14]

Okay, so, strangely, although we are in fact bodily time, it's sort of hard to notice. And I would suggest you start with noticing your breath. That in itself, I'm sorry to say, is not easy. I would like it to be easy to do because it's the basis of almost everything I'm talking about. But to do it, you have to form an intention that you don't stray from. to bring attention to the breath.

[10:31]

And the attention is the mind. It's also consciousness, but it's in addition mind. Now I've made a distinction just now between consciousness and mind. That's for Wednesday. Or maybe Tuesday. All right, okay. So when you bring, when you have an intention, which is mind, to bring attention, and since you can have attention in consciousness, but you can also have attention in lucid dreaming, since you can have attention in consciousness,

[11:36]

I also have it in lucid dreaming. It means it's not simply a form of consciousness, it's something more fundamental than consciousness. Okay, so when you bring have an intention to bring attention to your breath and you don't stray from that it's an attention as as strong as the intention to stay alive. Our most fundamental vow is to stay alive. Many of us don't really make this fundamental vow. We decide to stay alive if things are going well.

[12:48]

Or if I'm successful. Or happy. Then you say, well, I'm not so happy. Anyway, that should be like an iron wall. I'm staying alive. And that is still totally aware of the fact that we have a choice. Okay. Now, somewhat or equal to that, you want this intention to bring attention to the breath. Because this is the most transformative thing and stabilizing thing you can do in order to stay alive. So, maybe I shouldn't say stay alive.

[13:58]

I should say stay within aliveness. Okay, so you're... by bringing the mental formations and mind formations of attention and intention, the mental and mind formations, the consciousness and mind formations, to the breath you're bringing actually weaving breath and mind together and that breath is a kind of stitching which then stitches mind together with the body

[15:05]

So you're bringing attention to the breath and the body. And you're establishing a basic metabolic rhythm. Which I often call a metabolic rhythm. Okay. Sorry to keep you such a big joke. But after a while you get that you're just like now, I'm speaking, I'm fully aware, I'm speaking within my breath. And my attention is on my breath, not more than on what I might say.

[16:14]

It's more on my breath than on what I might say. Because I somehow have a trust that if my attention is on my breath, it will drag up some words to say. So the yogic practice of bodily time is first of all to have attention located in breath and the body. And you... Well, let me just tell you a little anecdote. I've mentioned it before, but anyway, not to all of you. Sometime in the 60s, I was walking across the Bristol, California, Berkeley campus.

[17:32]

Where I was a graduate student and an organizer of an adult education program. And in that job, I knew all the buildings well, not as a student, but because I often put various programs in various buildings. So I'm walking across the campus and I see there's all these people around one building. And no way to get into the building. Except I knew that the windows over on the left side were rather close to the ground. I went around, I climbed in the window and sat on the windowsill.

[18:50]

And here was this little Indian guy with all kinds of Hawaiian flower wreaths around him, you know. speaking in that funny Indian English rhythmic kind of musical and you know and it was just ending so almost immediately he got up and everybody sort of flowed out through the doors And I had no idea who this guy was. But I somehow, as the crowd went out, I kind of ended up beside him in a car, next to a car, where he was going to be driven to an airport to go to Canada or something.

[20:03]

And by this time I had been practicing Zen for maybe a year, a couple of years. and having been pushed by the crowd up right next to this guy who was standing here and the people he was talking to and I can remember hearing the word Canada but suddenly I had a thought appeared he's pretty good. And then I thought, why do I think he's pretty good? And I realized, completely non-consciously, I synced my breathing with his breathing. And it was the Maharishi on his first visit to the United States before getting involved with the Beatles.

[21:18]

And at that moment I realized that I was sinking my breath with everyone and I didn't know I was doing it. So somehow when you bring attention to the breath and to the body you're also bringing attention to other people's bodies along with the phenomena. And this is just fundamental yogic practice and it just happens. Okay. Now, let's go back to the practice of bodily time.

[22:19]

In addition to your breath beat, there's also your heart beat. And the heartbeat is a little harder to notice, but if you practice asin regularly, you probably feel the pulse of the heartbeat. coronary system, cardiac, circulatory system. The heartbeat is perhaps less easy to feel, but when one sits in sasin, then with time this rhythm, this Okay, now I mentioned this in Hanover, and Marie-Louise thought it was a little too technical.

[23:37]

Which is rarely, is there a phase synchrony between the breath and the heartbeat? Now, I read that in reading about sleep research. But they have noticed a phase synchrony of the heart and the breath beats in non-dreaming deep sleep. And since I am personally convinced, experientially convinced, that some somatic states, the heart and the breath beats are in synchrony,

[24:39]

I take that as confirmation of what I suppose, and Indian yogic practitioners, the pre-Buddhists supposed, is that part of what happens in meditation is non-dreaming deep sleep surfaces into your meditation. Now I could say in English, non-dreaming deep sleep appears in your meditation. or is called forth or triggered by meditation and that's probably one way to say it and probably also an accurate way to say it but my assumption and the assumption again of yoga culture is

[26:08]

is that actually non-conscious processes unconscious activity dreaming mind and non-dreaming deep sleep are all going on all the time under the surface of consciousness. conceptually in the same conception that right now in the blue and some partially cloudy castle sky you cannot see the stars. I don't think they've gone away. They're still there. And I don't think night time generates the stars. But these processes are going on and part of bodily time is to become open to these processes in their various surfaces.

[27:45]

So these processes are constantly going on? Yes, but not consciously. They are not accessible to consciousness. That's also a basic assumption of how we exist from a yogic perspective. Okay, so part of bodily time is an awareness of your heartbeat, your breath beat. Your metabolism. And other rhythmic things, which I don't know quite how to talk about. and other rhythmic things that I don't know exactly how to speak about.

[28:54]

Okay, so you become more and more through this kind of practice and this kind of conceptual knowledge which then influences how you experience yourself. Okay. through this practice and through the conceptual knowledge that influences how we function and notice things. you become more and more familiar with this bodily time. And you find yourself located in it. Now, it's interesting, again, I like reading Heidegger. And I, you know, It's wonderfully dense. And I read a few pages a day.

[29:58]

And along with other people, he's one of the main ones, it teaches me how to think. I feel like it's teaching me how to think. But Heidegger had no idea of being in time as a practice of bodily time. Many of the Western philosophers, for a variety of reasons, seem to come very close to, let's say, a philosophy that's very similar to Buddhism. But none of them carry it the step which practice would carry it to. Okay, so now we've got the therapist. And he's decided, who am I? I'm just making this all up.

[31:20]

And he says, I don't want to be who am I, what am I? What am I? I don't want to think about that. I'm simply happily, bodily time. So there's no thoughts about self or role or responsibility, just blissed out in bodily time. I'm kidding, sorry. And then there's You guys, or a client, or a doksan, somebody's... A doksan means to come alone. So it's when the Zen teacher and the practitioner meet alone.

[32:22]

Then suddenly you are there, or a client, or you and the doksan, and the doksan is a conversation between a teacher and a student, and it means... and Buddhism as a lineage teacher as a lineage teaching Zen as a lineage teacher is the dynamic of it is meeting and speaking which is what the koans are all about and the separate face to face meeting So let's just imagine, I'm trying to respond to Geralt's scenario. The therapist is in a room. in a chair or hanging from a trapeze?

[33:37]

I would startle quite a bit, particularly if you did it, Robert. You're located in bodily time. And I assure the client, feeling that, would feel that coming into the room. Now you don't, if you're the therapist, if you were a Zen therapist, you wouldn't want to make that too strong. Because you want to know their bodily time and you don't want your bodily time to rhythmically take over theirs.

[34:47]

Do you hold back a little or distract? client by talking about something odd like the color of the walls and when you come into more bodily presence with the client now we're in what we could call contextual time And now we are in something that we call contextual time. Taking your bodily time and externalizing it. Now here is an interesting Buddhist term, which is the word koto, k-o-t-o. Koto is the simple Japanese word for the word, word.

[36:06]

It just means word. But it's also a Zen term which means that every percept functions as a word. Percepts or concepts? Every percept. Oh, sorry. functions as a word. Good job. He was flown in at ruinous expense just to help us. Okay, so for instance this intricate, you know, history of Buddhism or Hinduism or something up there in the wall. This gilded or gold-painted carving is understood to be the same as a word.

[37:17]

Das wird auf gleiche Weise verstanden wie ein Wort. In other words, you allow all appearances to appear to you as a kind of language. Mit anderen Worten, man gestattet allen Erscheinungen dir wie eine Art Wort zu erscheinen. So the winding of those bamboo dieses are like a word. And so is the feel of the room. So are the shoes of the client, or the saggy pants of the client, or the tight shoulders of the client. Or his sheer, or her sheer beauty.

[38:32]

All of those are just taken as part of contextual time. Now, it doesn't mean you're looking around and saying, oh, jeez, glad that they've got that word up there, that carving, you know, etc., You just notice what appears. And you trust the randomness of the field of appearance. And I mentioned this carving because I don't remember if it's new or it's been there a long time.

[39:53]

I don't remember it from last year. But in any case, it's been in the periphery of my vision. So, and there's other things, the drum up there and stuff like that? Anyway, so I allow the appearances to establish contextual time and mind. It might also be a siren or a honking car or a bird singing. So this sense of contextual time being a fabric or weaving of appearances. This sense of contextual time being a fabric or weaving of appearances is part of what in yogic practice is meant by contextual time.

[41:18]

Now, as bodily time is dependent upon developing attention to the breath, as bodily time is based or rooted in developing attention to the breath, bodily time in the fullest sense of bodily time. Contextual time is rooted in the practice of appearance. Okay. This is too much, and they're going too fast, and they're going too slow.

[42:29]

All right. Yeah, where do we think? Well, nothing. What? What does it mean, the practice of appearances? I'll say something about it. Nothing I've said is hard to understand. It might be hard to accept, but not hard to understand. But we put 10 or 15 things that are not hard to understand next to each other and you begin to have, oh gosh. Museum problems. So luckily lunch is going to come up soon and I'll have to stop. All right. So appearance. I guess we're not going to get to gestational time. The gestational time is better after lunch anyway, while we're just at lunch.

[43:50]

All right, so I'm... Oh, dear. I mean, we're living these three times, whether we like it or not. But it's a little bit like we live it like looking at a flat photograph. And a yogic practice is like how to bring that flat photograph into multi-dimensions. Enter the photograph. Now, okay. So I'll speak about two things and then we'll have lunch.

[45:05]

One is the practice of appearance and the other is the contrast between simultaneous time and temporal time. Time that stays and time that goes. Or a feeling of timelessness in contrast to a feeling of being pressured by time. Okay, the practice of appearance. We have a natural cultural training to see the world as out there.

[46:21]

And that's how consciousness also works. The job of consciousness is to establish out there-ness. Even though my looking at you, you all know this, is entirely in my mind and sensorium. You're not, you're out there, but my experience of you is entirely in my mind. Although you all know that, I would like to get you on the same, I'm saying it to get us on the same page. The word phenomena in English means to be known by the senses, but it's come to mean the out there-ness.

[47:40]

The etymology. So as long as you believe in and out or feel or... an out-there-ness, it's very difficult to practice appearance. Okay. So if I, but if I, let's just take some simple examples which I already have, repeat now and then. If I look at Martin and he's there. If I think he was there before I looked well that's true if he's an entity.

[48:49]

He's not an entity. He's an activity. And if I think he's an entity, I will never really know him. I mean, I don't like that kind of entity who always wears black. Ich mag diese Art Entität nicht, die immer nur schwarz trägt. So, you know, but he occasionally has full-color showing. Aber gelegentlich zeigt er doch ein bisschen. He's not scared. He's an alien. I knew he was an alien. Oh, dear fruit. He's got an alien on his shirt. But if I know he's an activity, then when I look at him, I allow his activity to appear, not his entity-ness to appear.

[50:04]

And if I look back at Hans, he also, I think, is an activity. And now I look back at Martin, and he's different. and now I look at Martin and he is different. You are a little bit different than you were a moment ago. So if I know the world as appearances, I'm going to let you appear. And I'm also going to know your appearing within my appearing, which is influencing your appearing.

[51:06]

So it's appearing in my appearing and it's... My appearing is influencing his appearing. Yeah. And now if I come to you, it's the same. You're different in every moment. You have the greatest smile. Give me five. Okay, so that's the practice of appearance. Das ist die Übung des Abtaps. It means you don't see the world as a container. You see the world as an activity. This room as an activity. The activity of architects and builders before the Second World War. And then Norbert and Angela and Eno's changing the room. So the room is an activity.

[52:20]

And each of us in it is the activity of the room, and the room is the activity of us, etc. So again, this is basic stuff, but you have to literally train yourself and train consciousness to see everything as an activity. Then everything appears. Everything is an appearance. A momentary appearance. The knife edge of the present. Where it seems to be present, but it's immediately past, and it seems to be future, but it's immediately present, etc.

[53:27]

But it's not so much a knife edge as a shuttle in a loom going back and forth carrying the weft thread. So the present is doesn't exist as time, it exists as your durative experience. Die Gegenwart existiert nicht wirklich als Zeit, sondern als dein Empfinden für Dauer. And its simultaneity when scanned gives the sense of a duration of time. Its simultaneity. when scanned, like your eye's saccadic scanning, create the sense that the present has a durative presence, a duration.

[54:41]

So now the therapist is going from bodily time into contextual time and knowing all the elements of appearance are weaving your contextual time And weaving the client's contextual time, or the client is weaving his or her own contextual time. And there begins to be a weaving together. And you don't want to have the weaving just... I mean, that would be mesmerism or hypnotism or something.

[55:57]

Or occult or something. Mesmerismus. Mesmerismus. So you want both weavings to be separate, but the weavings are also happening in a similar contextual time. and that we can call contextual time and then we have gestational time but let's interrupt the resonant field for lunch But let us embrace this resonant field of symbols of lunch.

[56:53]

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