Well, maybe I could venture a bit. Adventure? No, what? Venture. It's like doing a journey. Yeah, just to try something. That sounds different. We've spoken about the self, first of all, as a function. And having a being contextual. And not an entity. OK. And be various.

[01:04]

And now, when we spoke today about self being empty, then the world and its objects and their location have all been empty. So there's a lot of things that happen from practicing. And really, there's no need for me to try to list Because if they're actually going to be of any importance to you, you'll practice these things and find out for yourself. It becomes an advantage. Yeah, and what happens can, you know, I don't mean to make it sound like something wonderful, but it is wonderful.

[02:32]

Okay, but let's just say, okay, so the self, present, the world, things are empty. And let's leave the practice of that and the realization of that aside for one. And speak of self now as a dwell. Now here we are very close to what Heidegger said. I don't really understand quite how he got there. He gets to a very surgical, what I call a surgical point in a way. If you take the practice as a surgical point, kind of surgical process of opening up consciousness.

[03:46]

Like surgery, like that. And he somehow comes to such a, what is the word? A surgical point in which he opens consciousness like a surgeon. And in this sense we can think again of self as a dwelling. And just because it's empty, we can think of it as a dwelling. But a mutual dwelling for the world is also dwelling. But a mutual dwelling for the world is also dwelling. And so the experience is that this simultaneous or this mutual dwelling of world and being with some sort of architrave or

[04:49]

that I've been speaking about. By implication, for sure, and also explicitly. So then we can think of the experience of The emptiness of self and the world strangely is no longer a mental stream but a material stream. The feeling of a mental stream is in contrast to a material world. But when the material world and meditation and the observer and so forth, this neutral emptiness

[06:01]

is more like a material stream than a mental stream. It's a funny reversal. It's not like mental material, but the material you see is, in a way, mental, and then the whole thing is material. Good. Just the way it is. I'm translatable. No, I see. Not in that shot. Everyone understood. [...] Just let me say again that it feels like a material stream. To live somewhere, to rest somewhere. So again, we can look at Yuan Wu for a pair of hints.

[07:50]

Whole essential being appeared before you and nowhere else. This is also the percentile here is in a way the same thing, observing the reality of physical existence. is the same as observing the Buddha. Then worldly phenomena and the Buddha Dharma are fused into one whole. Think of the sencha drops. And the breath now, you can begin to see the breath when it's no longer tied to consciousness and emotion. And thinking in motion is some maybe contrapuntal relationship to a slow pace of breath.

[08:56]

If I use that word. By the way, Yangshan and Guishan are reversed. OK. So the breath becomes the intonation or the basis for an imperturbable mind. The imperturbable mind is a mind that's not disturbed by things. Yeah. So this imperturbable mind is imperturbable because it's very, very relaxed. And somehow, and I'm just riffing, and somehow not separate from, in fact not at all separate from, so-called physical existence.

[10:30]

It just relaxes in the things as they are. And the breath is your relationship to things as they are and not your relationship to what you're thinking, your emotion. So somehow everything is empty and in clutter. And a construct of our senses. And as this koan points out, the senses are just five areas, five pieces of a big pie. Any more pieces of a pie than five senses. So things are happening outside the senses. Dreams go where senses can't reach. Much of our life is where the five senses can't reach to.

[11:45]

But how do we live this life where senses can't reach? But strangely, it's recognizing that the whole of being is the whole of being, including everything that's around you that, in fact, cannot live in you. And this feels like a material stream that you're carried by the stream of being non-being or not being being. Dies fühlt sich an wie ein materieller Strom, der geträumt wird von einem Sein-Nichtsein oder Nichtsein-Sein.

[12:47]

So let's just take this enfoldedness as the enfoldedness of you and of others and the world are somehow intertwined. And the site of your life, the location of your being, of your love, is not somehow inside yourself. But it's most fully felt when it is the situation which is also the dwelling of the material world can accept you. It's almost like a kind of shamanism or something like that.

[14:07]

Okay. Now I want to switch the topic. I think I'm switching the topic. Yeah, go on. Imagine a family in which one of the parents has one or three children that your family doesn't know about. So one parent knows about, one parent of course knows because he's referred children. But they're not known to the present spouse. And they're not known to the children beneath them. Now, I imagine that, and I'm thinking of this project because I'm just talking in a way that to me has something to do with maybe constellation work.

[15:48]

I would say that those children are always present in the immediate family. even though no one knows it. Now, how are they present? Well, they're present in some obvious ways. Yeah, we could say the parent of the unseen children. is to some extent hiding the sexuality that resulted in him seeing children. And of course, he's hiding the children, the fact of children.

[16:53]

But I don't think the children are hidden from the consciousness of the parent. So the parent of the unseen child is probably to some extent always occupied with the unseen child. Now he or she is five years old. Now he or she must be in school. And then if such a parent has their own new children in the new family, their own children in the immediate family, in some funny way they're probably giving substitute love to the child in the family. You're giving the love to your present child that you wish you could give to the unseen child.

[17:58]

So the seen child feels there's something inappropriate or artificial about the love because it's from the unseen child. Yeah, and then also, you're probably the parent of the unseen child. feels they have to push the unseen child away because the pain of the presence of the unseen child was too great to bear, so he pushed that child. I'm not going to think about it. And probably then you push the child, the seen child away too, because in some way, if you're going to push this one, you can't.

[19:15]

So you're both giving the seen child artificial love, the least placed love, and you're pushing it away at the same time. Now, you could say that this is, you know, I suppose you could even say, and maybe accurately say, this is carried in the unconsciousness of the seeing child. But I would prefer to say it's carried in the enfoldedness of the unseen child. Because also probably carried in the way the parent of the unseen child put their hand on their arm. Und vielleicht auch getragen in der Weise, wie der Elternteil des ungesehenen Kindes die Hand auf ihren Arm trägt.

[20:29]

It's probably carried in the material stream of their abusive existence more than in thinking. Und es wird vielleicht im materiellen Strom ihres gemeinsamen Seins mehr getragen als irgendwo sonst. So this material stream becomes in old which the child, the seen child, finds himself living but has no access to what's going on. And they feel their mother, their father, never really looked. When the parents are actually protecting themselves from loving the unsent child. So I think this in... What I find useful about thinking about being folded is... This is because it's not carried as an unconsciousness.

[21:47]

something that could be conscious but isn't. It's carried more as an enfoldedness with the parent, but also with the world and with the trees, because it becomes enfolded with everything. OK. Now, if we assume that I'm going to take a big jump here, I think all of us have some experience with water. He phoned someone and they just were phoning me. Or the uncanny parallels, identical twins, separate births. They're all familiar with that.

[23:22]

Well, from this American Indian idea, the twins have a long book. You can understand that there's some kind of simultaneous communication. So we both married wives, the same name, and had a dog named Poo-Poo. Yeah, that picture's a green cup in the wall. Or there's some kind of parallel, paratactic simultaneity. I don't know. It's outside my range. But I think parents and children also have this long body relationship.

[24:29]

And I think there's probably a very disturbed long body relationship between the parent and the unseen child. That gets all info. And perhaps constellation work could be understood as the material stream in which you enact the unfoldment or the enfoldedness. Because I would say that you can't think this through and discover it through free associated thought. You have to enter the physical stream with others. to begin to have it appear.

[25:52]

So I would say that maybe constellation work is a discovery of the physical stream, material stream, in which our life can be formed. Okay. That's my... Now, I can perhaps speak about that relationship between the laya vijjnana and Buddha nature. And what is assumed by such terms is to fight it to death. But why don't we leave this for now, this point?

[26:55]

Yes, indeed. You could say it's a text that reads us. We could say it is a text that reads us. And there is also a physical aspect to this texture. We share it up. See it as physical reality. As a physical activity. And for me, very often, we all talked about this.

[27:59]

The peace that I felt to have at one point in my life is the world. Could we say that it is simultaneously a traditional material world? Paratactic only means, none of this is in Deutsch. You've been going along, huh? I'm waiting for my chance. I thought you rang a thing, a translate. could be interpreted as a parallel that there is a parallel and next to each other this traditional material world and this material stream of physical activity.

[29:14]

And Roshi says, as you can see, I don't know. Paragraphic. Paragraphic just means that you let things lie together beside each other without supplying syntax that connect it. Don't try to understand, please. Maybe it's more like particles and molecules side by side. Wait, no. Okay.

[30:32]

So let's sit for a moment. You must get nothing. We're not going to let you go. They let the air out of her tire if I ask them to. Oh. Oh. Backpack. I know we couldn't pull it.

[31:00]

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