So again, I'd like to start out with your discussion and also any questions you might have about what I spoke about in the Tay Show yesterday, today and so forth. I can start us off. Good. Okay, but it's a little confused and confusing. So what we tried to talk about was first we tried to translate all the words in German, to relinquish and discernment, and we also thought of renunciation. Renunciation. relinquishing maybe that could fit also and that for discern that is someone said it's a physical feeling

[01:10]

something that is in the room maybe, for example. And for relinquish, the truth of emptiness, that everything is changing and also for someone the feeling of exhaling, you exhale. And then we talked a little about to relinquish and what does that mean and Yeah, everything is changing. That also means infinite possibilities located in each situation, someone said. And change happens because we are there. And it's also about to accept that everything's changing, maybe. Yeah, we are all individually constructing this moment and that could also be a lonely thing to do.

[02:15]

I'm all by myself constructing each moment. Yeah, but of course then the second question was, but is there then something also connecting us or the moment and... Yeah, so everyone's its own construction site, finally, we discovered. It's good. Okay, it's not much anyway. I would just finish in English and then... Yeah. Okay, then... In our being together, how is this relevant for our experience of this being together? This was not so easy. The experience itself, that was the difficult thing for us, because we might think or we pretend to go under the surface,

[03:28]

but the real experience is so difficult it might not happen. You just pretend to... You just pretend to be in a dharmic space. Yes. And so the intellect can be a quite potent barrier, intellectual understanding for the real experience to develop. And although it's so difficult and although we somehow don't know so much about us, about aspects of the life of the others, about the job and what situations they are in, there is, on the other hand, a trust and a bodily knowledge of the other person and underlying understanding. Somehow. Then another aspect is about this noticing, about the first one, the discernment.

[04:33]

What is being noticed? Everything or just something? And then following from that, what can be relinquished? Just the things that have been noticed first? That's a good question. Yeah, and has all these three steps something to do with acceptance of impermanence? Yeah, I mean, that was not all. I think it might be enough for the beginning. It was a vivid discussion. You could build a whole sutra on this. I mean, didn't I forgot anything important? I don't think so. So, Deutsche Bitte. Okay, so we have first of all, [...]

[05:42]

That was one story, so a little bit of definition again, so exactly to the understanding. It was also a little bit the feeling, so the feeling was so, that we were able to talk about it in great detail, also with good intellectual understanding, and not stupid, but that the feeling, and the feeling, so to speak, now, again and again, it's about the present moment, actually, the talk is about what arises at the moment, and arises at the moment, and To get a tangible, tangible access and not to feel separated from it, that was an essential topic more towards the end. What did I forget? You two rehearsed this before.

[07:00]

Everyone constructs their own place, so to speak, and one person also said that it can also feel lonely. Of course, the question then arises, how does your connection take place? How are we connected to each other? And again and again the question in the discussion, what is here in this group? What is the feeling here now? How is it now, so to speak? What is this here? How is it feelable? I think it's better if you speak German first and then English. Next, someone else. We had an exchange in the beginning. Each of the participants of our group comes in or gets access or enters into the present moment.

[08:23]

Most of us, most of the group use turning words. Or to ask the question, what is my position in this situation? Or to ask the question, what is my position in this present moment? Or to ask the question, Or to go or to enter into the body and, for example, feel or sense the feet on the ground. And actually everybody had, each of us had found his or her practice to step out of the conventional moment. Everyone... found that they had the experience to step out of the conventional moment into some kind of dharma or sight moment.

[09:50]

Yes, and plus it is experienced as liberating and nourishing. And if this is not successful, it's sort of burdening and nibbling away, wasting away like this, eh? Yeah. And actually this is also made up as a list in the Abhidharma of the five Dharmas. Appearance. Please. And the usual everyday mind then runs into the direction of the usual discriminative thinking. Discursive thinking.

[11:07]

I'm sorry, yes, discursive thinking. Except you apply right knowledge, like, for example, with a turning word. Although you have the possibility to let go or stop the discursive thinking and enter into suchness. And about all the practices about which we had an exchange had this ground We didn't have that much time to talk about the connection with the corns. Oh, yeah. What seems to be apparent in the Quants of the Wild Ducks, by Jung's Wild Ducks, seems to be that the disciple didn't find the way into suchness, but stayed in conventional truth and discursive thinking.

[12:35]

And we had spent some thoughts about what is to be understood as a present moment. And usually you would understand it as a unity, something which has to do with time. And that a very short time. But we came to the conclusion that this has nothing to do with time, but it is not time. And whether you are in the moment or in time, in conceptual thinking, And whether you are in the moment or in the time, conceptual time especially, is dependent upon what inner posture you have and what entry you have or find.

[13:50]

Oh! I can retire soon. Okay, who's next? Yeah. Yeah. We ended our discussion with the topic which we had mentioned that you can dissolve karma in every moment, each and every moment. And it became clear that we had difficulties with the term karma. And one aspect of that was to look upon karma as intentional action.

[15:05]

And then the question was, if I have a good intention, but I direct damage with my action, One aspect, another aspect was when I have a good intention, but I do, by acting, I do some damage. And then it became clear very quickly, at least for me, that karma has something to do with guilt. And then it became clear, at least for me, that I sort of end up with karma being very much connected with guilt. And my request is that you say something about this point again. And I would ask you to elucidate on that point and say something here. Karma and what it means in each moment dissolving karma. I think to that we had a lot of thought.

[16:17]

To add to that, in the group there were a lot of topics that Ulrich just referred to. We didn't need to repeat them. We also asked ourselves the question, what is time? What is the moment? And it also played a big role to be physical at the moment. A lot of the themes what Gerhard just pointed out also appeared in our group. It's totally astonishing that so many themes you can... Cold?

[17:21]

Okay. Who else? Who else? Yes. We had in our group... in our group we had several representations of time and what I found interesting What I found interesting is that the basic feeling to live in a side is a basic feeling of disconnectedness. The relinquishing or letting go of connections.

[18:43]

That was one aspect. And in the further discussion I now see that The question why are we not permanently in this site or this state has less to do with the question how do I get there But more of the question, why do I get out of it, out of that state? And in most of that, what we describe, in most cases, what we describe, is the state of being out of a certain fear. That is mostly connected with a fear, a fear to stay in that state.

[19:51]

To bear, to be able to bear or stand that not connectedness. For me, there was a change in so far, not how do I get there, but what draws me or drags me out. Let's take a side. Again, I don't like to comment during this part of the discussion, but let's just say it simply. When you have the experience of a sight moment or a dharmic moment, let's say, you feel less connected or separate from things. And in the usual state of mind you feel more connected?

[21:04]

No. I feel from my feeling I feel more connected. But... I would say... I would say that... Someone says it's a problem about the translation with the term connectedlessness. Without context. I mean, it's more like... Letting go the context of the situation, but it's not the feeling of... or it's more than the feeling of connectedness.

[22:14]

Okay. There's a word I may have discussed in the past, which is a state of mind in which... sannyasanya, I think it is, I mentioned it. Did I talk about it here? Anyway, I'll have to look it up again, but anyway, how you pronounce it and things. But it means a mind in which can make associations, but doesn't arise from associative thinking. Also es geht hier um, das Frau Rosche schon mal früher darüber gesprochen hat, um einen Geist, der... As far as I know, there's no recognition of such a mind in the West in any philosophical text I know. But it's definitely a territory of Dharmic And it sounds like that's more what you're speaking of.

[23:33]

Yeah, okay. Someone else. Has this got a name, this mind? Well, it's a term, yeah. I think it's... All I can remember is Sanya, Sanya. It's an unusual spelling. I'll have to look it up. I want to ask a question concern. Associative mind in the same sense like Freud is using it. Well, in the same sense of the four skanda, the mind of associations or the mind right now that, you know, we've talked about quite a bit now in the recent months of psychotic scanning, right?

[24:33]

Okay, psychotic scanning depends on noticing things like this, right? And making all the associations so that you can make predictions on what you're doing. So that creates this context. That's an associative mind. That's one aspect. But the mind that's described by this term isn't doing that. I mean, it can't not do it. because it's built into our physiology, our neurological identity. But we can kind of like put it aside. And one way you put it aside is the attentive gaze, which stays with something and enters into an experience with things.

[25:34]

rather than associating. So this is a mind which is not primarily rooted in associations but in the midst of its own presence can make associations. Now I think this is a mind Westerners know. I don't mean we don't know it. I would say that when people write poems or paint paintings or something they probably are within such a mind, but there isn't much, there isn't, as far as I know, any development of the idea. Did you translate that? I gave up. I wouldn't disturb it. I'm sorry. Well, we'll come back to it. Yes, Coco? I would ask, is it the same like when I look at a flower and I see a field and I see the man who's cutting it?

[26:47]

Might be. That might be what, you know, in the three minds of daily consciousness I call immediate consciousness. A non-cognitive immediacy or something like that. Non-discursive, at least immediacy. Okay. Anyone else? Yeah. What is so interesting for me about the Terminus cycle is that I can What for me is interesting about the term sight is that it takes a different direction away from time and more to... Yeah, that's my point. And that's inter... again and again, so to speak, the possibility to step into a new room, to enter a new room.

[28:11]

And in there I also have to take over the task. That is, until today, the focus goes away from the retinue to an own task. And it's again and again like a gate where I can enter and also it's then for me about taking responsibility. It's not something I'll say, but I do this, I take responsibility. It's different. It also constructs the everyday reality. Normally we would act for someone else and the center is outside of me. And suddenly this sort of centers into my person.

[29:17]

And so it gets a different energy and I have to take responsibility for the moment and for my doing. Yes. Yes, okay. Yes. Körper. Körper. I have problems, my question may seem funny, but I have problems with the word body. On the one hand, it is completely clear and so on. Okay. My question now goes to the word physicality, which was in the lecture today. It would be a great help for me, insofar as I could say, everything that I

[30:24]

It's about the term physicality for me. Everything what I can connect feeling-wise, so to say, what I can feel, what I do feel is for me is body. What, physicality, yeah? Physicality is there. Yeah. The star. Good. Thank you. You're welcome. Ideally, physicality is present on your thinking. You feel the physicality of people's words coming at you almost like an object. Okay. Someone? Yes. I have a question. I've got a question.

[31:47]

When I put together this side and what does it mean to represent? making present, there seems to be for me an endless succession of things. It's not linear, it's not like you said tick, tick, tick. There's a quality in it. When there's a break from this quality, from this going on, is this then...

[32:59]

Is this ego, is this self, is it normal that this stops? No, wait a minute. These units of experience stop, and is it normal that what? Is it normal that there is a break? And if there is a break, what's the reason? Is that the relative? Is this a division of time? For me it's the thing which feels round. Nevertheless it does stay round and I fall out of it.

[34:18]

But it feels round. When I'm back into time... By round, you mean that you feel it's a unity. Because the time is gone, but I experience it as round, complete. But actually, it wouldn't be necessary to fall out of that. In that state, in that way, I go to tea. Without experiencing that as talk, talk. Yes, but still... Somehow you fall out of it. Is that my ego? Is it the ego that causes you to fall out of it?

[35:52]

Well, certainly self-referential thinking can cause you to fall out of it. But the problem is more consciousness itself than it is self or ego or something like that. Okay. So somebody else has a pressing... Yes, Dorothea. Yes. After Tesho I started imagining my fellow human beings as the world or not one. And I thought about how to do that, how this is being done. And more seeing it, for me it was more seeing it like as a practice and not conventional thinking, this and that person is in that way.

[37:11]

To see others more as a way-seeking, like the World Under One is ascending and... And it's... Was it meant like that, that you don't look at others conventionally and in a comparing sense? Was that what you meant? Yes. My second question is I don't see the difference that Buddha ascends the throne or the seat or the word honored one does. I don't see that difference. Oh, okay. First, in order to see others as, this is a good practice, to see each person as a world-honored one.

[38:25]

And Yamada Muman Roshi, I mentioned this before, but Yamada Muman Roshi, my teacher in Japan, He said the most basic single understanding that should be present in Zen practice is to recognize at each moment the feel at each moment how everything everywhere is cooperating to make this moment possible. Now, this is a good example of what Zen is really about.

[39:34]

Zen isn't just about practicing Zazen and hoping a lot of Zazen gets you over the top. Or practicing mindfulness all the time. When you practice mindfulness or zazen or... in all your activities, you hold in your awareness such a recognition. And that's in a way what makes Zen easy and difficult. Yeah. That would be Buddha's activity, would be to hold that present in your activity. Now, to why he's not called the Buddha and he's only called Mr. Who.

[40:38]

Yeah, Who. Because this koan is asking the question, what is Buddha? Not asking what is reality exactly. It's asking what is Buddha. The second koan, or the first in the Blue Cliff Records, is asking more like what is reality. So this koan is, the basic thing of this koan is it's asking what is Buddha. And the assumption is that you should bring that question to all 99 further koans.

[41:42]

Okay. So the assumption is that every koan in the book is asking the question, what is Buddha, and trying to answer it in different ways, or respond in different ways. And so this is an immense, intricate exercise and a demonstrative or demonstrated craft of what is Buddha that you can explore by studying these Now, the first koan is not answering the question.

[42:59]

I mean, it is and it isn't. So it doesn't say the Buddha, it just says there's a blank space, a Mr. Who. Yeah, so it says the ten epithets of Buddha. And the epithets are the different names that the Buddha is called by. The world-honored one is an epithet for the Buddha. When The bear stole our food when Marie-Louise and Sophia and I were camping out up above the house.

[44:07]

And While I'm wandering around thinking what happened and who could have done it, Marie-Louise was off up the mountain with Igor, the dog, chasing the bear. So I sort of suddenly, what happened? And I said, my warrior wife! That's an epithet for Marie-Louise. Daughter of hunters. Like in Greek. So off she was. She came back. I found it. He ate one of my sandwiches. Okay.

[45:11]

So what does it mean that there's ten epithets of the Buddha? Well, another epithet of the Buddha, the eleventh, is Dorothea, adept practitioner. Yeah, and signed dava in it, which means... which can mean various things depending on the context, is probably a pun on svabhava, own being. So the epithet or saindhava emphasizes that we know things by their context. So in some contexts, you're the Buddha. then the question is, what are those contexts?

[46:33]

So this first koan presents the context of the Buddha, but not the name of the Buddha. Does that sort of answer your question? A little bit. Will I ever be good enough? A little bit. I'll keep trying. I'm proud of what I did, but a Buddha would have done it better. What I would say is that we've come to a Sangha and communal understanding of Dharma.

[47:34]

And I think it's a pretty good understanding. And it's an intellectual understanding And that's necessary. We have to understand it intellectually in order to really enter into the craft of the practice. But it's not just an intellectual understanding because it's clearly informed by your experience. Now, maybe now that so many people are practicing Buddhism in the West, this is not so unusual. But as far as I can tell, I'm not a professional philosopher, but as far as I can tell in my reading, what you understand is very unusual in the West.

[48:37]

Historically. And the only person I know, the only philosopher I know who's come close to defining a Dharma as well as you have is Alfred North Whitehead. Where he coined the word, coined the word? Mm-hmm. Prehension. And I, you know, it's a word I... Sometimes I've taken the app off of apprehend. And tried to use prehend to mean something I'd like to try to talk about. Yeah. Degress, apprehend is degress, prehend is just a version of degress.

[50:05]

Now, But Whitehead created the territory first, so I have to find another word, but what I mean is close to what Whitehead means. Whitehead says he got the idea for dropping the app and creating this word prehension partly from Leibniz. From? Leibniz. Leibniz, Leibniz, yeah. And by apprehension, there's a There's quite a lot of discussion by various people about this idea, and there's not much agreement, there's not real agreement between them.

[51:16]

But Whitehead's, as far as I can tell, Whitehead's basic idea is that in the that actual events are momentary and they occur in our sensorial, physical field. And when they arise, they have a unity you can experience. And he calls that prehension. That's pretty close to what the Dharma means. We could say it's exactly the same, but if we say it's exactly the same, then we have to say the prehension. When we use the term, we mean that, but when Whitehead uses it, he has some other colorings in it.

[52:31]

Okay, now what are we doing here? We're trying to deal with just the simple phrase, clearly observe the Dharma. And what that means. And the koan is trying to give us some suggestions by equating it to the unique breeze of reality. So if we're looking at entering into the ingredients of the koan, we can see there's a parallel between clearly observe the Dharma and then

[53:39]

the unique breeze of reality, do you see? Those are parallel statements in the koan. So then he can amplify the unique breeze of reality, you know, a breeze is not a wind. A breeze is something that comes spontaneously and refreshes us. There was a nice breeze. Yeah. Okay. Then he says, Won Sung in his commentary, he says, the world, Mr. Hu ascending the seat, is that the unique breeze of reality?

[54:53]

And he says, Tian Dong's Verse, is that the unique breeze of reality? And my further commentary, is that the unique breeze of reality? And then he says, in this way we have three levels. He doesn't say we have three instances. It's just not three examples. It's three levels. Okay. Why is that instead of examples or instances?

[55:55]

If we understand that each moment is unique, there's no alternative, there's nothing but uniqueness. At each moment, if I took a series of fast photographs here, Every photograph would be slightly different. So the fact of uniqueness is unavoidable. I mean, it's avoidable if you're discursively thinking, but... But as a fact, it's there. Here. So everything is a unique breeze of reality. Then how can it have levels? Because when your practice is continuous, as Yuan Wu says, without gaps, then the unique breeze of reality

[56:58]

is not repetition, but evolution. That if you notice uniqueness, notice uniqueness, it's transformative. It's not just additive. Denn wenn du Einzigartigkeit bemerkst, Einzigartigkeit bemerkst, Einzigartigkeit bemerkst, dann hat es etwas Verwandlendes, dann ist es nicht einfach nur Additiv. It's not addition, it's something like multiplication. raising things to different powers. So these are the ingredients. You immerse yourself in the ingredients. Unique breeze of reality. Do you see three levels? Hell and heck does three levels mean. Why did he say that?

[58:10]

So you kind of breathe yourself into the Kohan. And you do it as long as you can for, you know, these weeks or whatever. And then you come back to it next year or some other time. Because it can continue to work in you, evolve in you. Now, what we're trying to do is use English and German To come to a way to describe the... the duration of engaged immediacy, in English and German words which were never intended to describe such a thing, have never even been used to describe such a thing.

[59:34]

And we're taking our own mental habits which only recently through our practice have begun to kind of find their ways into these interstices. in these little openings. And we're doing remarkably well because we have an experiential base from which to kind of fiddle with these words. And the better we can come to a sangha, communal, shared feeling and developing language for it,

[60:43]

communal feeling and language, it will actually deepen our experience. For the three treasures are Buddha, Dharma and Sangha. And if the winter branches can be a way we develop more of a shared empirical feeling for the practice, how much deeper and embodied our practice will be. Okay, what happens in a sashin? All right, so we sit a seshin. And... Put that on the shelf for a minute.

[61:56]

Attention. Sophia likes attention. I like to give her attention. And she would be happy to have negative attention rather than no attention. So she often tries to get Marie-Louise annoyed with her so she can get Marie-Louise's attention. And she's heard about psychotherapists. And so she says... I don't mean to do it, Mama, but I can't stop myself. Maybe you should bring me to one of those women who help you stop these things. I don't mean to do it, but I can't stop myself. Yeah.

[63:12]

There's a half a dozen people in this room who could help her. So attention is a drawn to attention. Attention. You get attention. Yeah. And your attention is drawn to getting other people's attention. Is drawn to get other people's attention? Yeah. I have... I have an attention. I can put it there, I can put it there, etc. I like it when you put your attention on my attention. Yeah, feels good. That's all I'm saying. I saw some picture in a magazine or something of some pretty girl, young woman, I guess an actress, model, and she says... My whole life is to get attention.

[64:16]

I love it. I love to be the center of attention. I thought it was marvelously naive and frank. You know, she's heading for a fall, but, you know... We could hurry the process by putting her in a sashin. Okay. So to various degrees we get attention and our own attention develops through attention from others.

[65:19]

This is positive. But what happens when we do a sashim? Well, for a while you can bring attention to The Doan and who doesn't ring the bell. Or you can bring attention to the person next to you who's moving around too much. Or the person three, three down who farted. But after a while this gets boring and doesn't work very well. So finally you withdraw attention from the others in the room And from the door on and the bell.

[66:28]

And you settle attention on attention. This is a dramatic and crucial move. It's transformative when you settle attention on attention. Now, as Sophia matures, she'll learn to withdraw attention from needing attention. Let's hope she does. Sie nimmt ihre Aufmerksamkeit davon, Aufmerksamkeit zu brauchen, weg. And settle attention on attention to some degree, but not as powerfully as if she did a sashin. Und am gewissen Grade gibt sie ihre eigene Aufmerksamkeit, auch Aufmerksamkeit, aber natürlich nicht so mächtig, wie wir es in einem sashin tun.

[67:40]

So what happens when you do a sashin is you withdraw attention from the persons and objects around you and settle attention on attention and then you find yourself sitting in a field Which actually keeps you sitting. If you're all by yourself, you'd probably maybe get up. Okay. Now this is just a little bit of exploratory... language, observations, trying to move in to what we mean by what is the dynamic of attention. Because the dynamic of attention weaned from consciousness Weaned?

[69:00]

Weaned means like you take a baby away from nursing. You wean it away. So consciousness, I mean, attention is the resident of consciousness. Attention lives inside. It's also the originator of consciousness. When you first wake up in the morning, you bring attention to something, consciousness appears. So attention is the resident of consciousness. It lives inside consciousness. It's the originator of consciousness. It's the architect of consciousness. And in some ways it's the owner of consciousness, but not the possessor. Okay, good.

[70:04]

Is that all right? But is attention inseparable from consciousness? To be continued. Because, like TV, right? The mark of Zorro, you know, right? The horse goes over the cliff. Episode three. No advertising is coming. Yeah, no. There's pop-up advertisements for our translator. But this is at the center of understanding, clearly observe what a Dharma is.

[71:15]

Let me say one last quick thing. When you watch a movie, yeah, you see the movie. But what is the movie actually? It's a bunch of stopped frames. But you can't stop them. But in fact, The way we live is a bunch of stopped frames. Saccadic scanning is a kind of stopped frame. And in many ways, there's actually a momentary... The present has no duration. It's just... But we can't see it because we're in the movie. So practice in a way is like slowing the movie down until you begin to see the stopped frames. Or you begin to get a feel for a stopped quality every 15 or 20 frames.

[72:34]

Now intellectually we know that actuality is stopped frames. This is my way of speaking right now. Intellectually, wissen wir wohl, dass die Wirklichkeit tatsächlich also angehaltene Bilder sind. But because consciousness sweeps us into the illusion of connectedness and predictability of conventional connectedness. So if we have two truths, So the movie is the conventional truth.

[73:36]

The stopped frames are the fundamental truth. And something like what Carolina said, even though we may know or occasionally feel the stopped frames, Consciousness, the main way we know, invariably is with the movie. invariably, unavoidably. So that's why there are two truths. And both are simultaneously present. So when you begin to have occasional senses of the stopped frames, what you're doing is training consciousness to dip out of the movie every now and then.

[74:53]

Or maybe you're separating attention from consciousness, which can notice the stopped frames in ways consciousness cannot. Now we're really into it. Let's stop. Thanks, translator. You're welcome. Impressive.

[75:40]

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