Yeah, you know, I'm only going places mostly. I'm just too sad to question the answer. And the exceptions I make are other than staying at those two places. Are here and in Hannover, Kassel, later in the year. That's because I only want to almost only can practice with, teach, practice with, people I've been practicing with for years.

[01:02]

I think about what you said, Katharine. As newer people, when I said that to them yesterday, they said, oh, it's only been eight years or six years or something. Because what I'm doing, and I think it's the only thing I can imagine doing, is trying to build And by building a sangha, that means me. But we have a... much possible a shared understanding of practice, and relationships with each other which support each other's practice.

[02:23]

So that's a way of saying that I think this morning I should talk about practice of appearance. But one thing I find somewhat Contradictory about that is, you know, if I look back in notes from previous seminars, I'm always talking about the practice. And of course, if we were, say, a 90-day practice period together, I would talk about periods on every Teisho. But society

[03:44]

Only see you, many of you, once a year. I have to start somewhere. And, of course, as I said yesterday, I'm really not seeing. I'm really not... Seeing you only once a year. Because if, say, there's 30 of you here or something like that, then I'm seeing you, as I said, 30 times a year. Because I have a different feeling. Different. gestational time with each of you. And if I use the term Regina like yesterday, particles of time, there are countless

[05:01]

particles of time in our decisions. Notwithstanding, we sound like there's no problem. Fake. Not withstanding. Still standing. Anyway, appearance is something that takes time to make your habit. And it's a revolution when you do steps. And basically, Buddhism is a dharmic teaching. And from the point of view of practice, dharma means appearances.

[06:22]

A woman has been practicing with me more than a decade. And during this more than 10 years, Practice has been her first priority. What her practice is these days. being in a praxis in this time of shock.

[07:26]

First thing she said was, I'm working with seeing the world as appearances. And she said, when there's too much discursive thought going on, I shift my attention to the attentional point in the middle of my body. Then I change my attention to this point of attention in the middle of my forehead. But immediately she shifts her attention away from the discursive thoughts to this physical point. She said, for some reason this point makes me a little dizzy. Now I bring that up because, you know, really, if you experiment with these things and see what happens, in her case it makes her feel a little dizzy.

[08:53]

But it does open her to seeing. knowing the world as appearance, and experiencing the world as instances of appearance. That's a kind of training. Training in wisdom abuse. A training which is meant to untrain our cultural habits.

[09:55]

An anecdotal practice. So she says, because it makes her a little dizzy, she often shifts the attentional point to the middle of her back, between her shoulders. And she says, because she is a little dizzy, she shifts her attention to the middle of her back, between her shoulders. And... She said, but really it's the shifting back and forth between these two points that allows her to feel the world as a flow of appearance, know the world as a flow of appearance. And to experience the world as instances of appearance. So now these two things, the knowing and the experiencing,

[11:13]

are essential ingredients in this recipe for knowing the world as it appears. First you have to convince yourself that the world is in fact, from the point of view of physics, how we actually function in the world. Now you know the world through your personal I mean, you're not a dragonfly. You have a human sensorium which knows the world in that way. So you really have to know that before you begin to experience the world as instances of parents.

[12:36]

She also said, because she's familiar with the poem I mentioned yesterday, the simple poem of Barschow. And she also said, because the poem of Barschow, the simple poem of Barschow, which I recommended yesterday, was also not very good. And as I pointed out yesterday, there's a hydro poet, a poem about this. is arranged in simultaneous, kind of temporal simultaneity. And this woman who wrote me the email said that she practices with the phrase by itself.

[13:49]

Because she said, um... It allows each appearance to be absorbed in phenomena, be absorbed into the world. Because it's doing itself and you can let the world disappear into it doing itself. And that gives her a sense of freedom and mystery. So you can see here's this, what is it? And she's still finding the territory of the exploration of the territory of appearance continuously challenging the world.

[15:22]

So I think this morning I could say that there's seven, let's say seven aspects of practicing One is to, as I often emphasize these days, to see that things are activities and not entities. And to use our habit of seeing things as entities. Entities that are part of a container in which we live. And you sort of teach yourself.

[16:38]

You give yourself little reminders. Remantras. That whenever you see, feel the world as a container, you remind yourself. even containers, so-called containers, are an entity. And whenever you notice that you're thinking of something as an entity, implicitly permanent and ongoing, You remind yourself that. It's not an activity, it's an activity.

[17:40]

Even space itself is an activity. I mean, I'm holding this belt. And the weight of the bell is the activity. And if I take my hand away, obviously something happened. So the bell is an activity in many ways. And it's a perceptual activity. And space itself, gravity is a kind of activity of space itself. So the more you get the feeling of this, so as I say, it's the new habit you inhabit, You feel yourself in the world like you are swimming in a medium called space and time.

[19:04]

And this is a... the kind of perceptual shift that occurs when you start knowing the world as instances of appearance. Okay, so first drill I'll give you. Keep reminding yourself everything's enacted. And make use of your habits and things as well. And the second two aspects.

[20:13]

And the second two aspects are, you know, they're not so different from these first two. But they're different focal points, they're different focuses. So now, you see this object as an object. And simultaneously you see yourself seeing it. Well, you don't see yourself seeing it. You see the sensorial activity. So you're, again, giving attention to attention. Okay. So this is a mental object, or a mind object, as I said.

[21:17]

And you get so that you really always see the mind, the senses that are knowing the object simultaneously with the object. And But this text sometimes is called a kind of dual knowing, simultaneous dual knowing. A noticing which is a knowing. As you know, I spell noticing in the sense of the K. A noticing. So the second aspect, two aspects of this practice is tip.

[22:19]

know the mind and the sensorium is seeing the object, but also actually feel the activity, sensorial activity and mental activity of knowing. Yeah, so if I look at anyone of you, I feel my mind noticing you. I don't just feel you're out there, I feel my mind nervous. And if I develop the habit of feeling my mind, the habit of feeling my mind nervous, Then I know quite a few things.

[23:45]

One thing I know is I only know you to the extent that my senses can. I know you are more you are more than what my senses and attentional skills can discern. So in that sense I know you're And there's a mystery and surprise and uniqueness to you that my senses don't encompass.

[24:56]

And it's a kind of excitement. She finds herself in the same animal-like space with other people. She finds herself in a field of shared sentience more strongly than the person's character or personality, you know, etc. Because from the point if your sensorium is leading your experience,

[26:05]

It's much wider than the parts you choose to think about. So if you're really open to the fullness of your sensorial experience, The primary quality dynamic It is the sentience of each person. Now if I also know, I said one knows a number of things, If I know what I know of you is true,

[27:33]

what I can know of you through my senses and mentality, then as well as knowing what I know of you is not the whole of you. I can examine in detail what I know. Because I can. I can only guess at some of the mystery. But I... But I... feel a connectedness because what I know of you is my own knowing.

[28:52]

And so I can look at that very carefully and allow the mystery of your consciousness unknowableness to be present at work. If you mean an accomplished practitioner. There's often a feeling of intimacy and intimacy in their presence because they also allow you your own mystery. And these are again the fruit to do. And the dimensionality of the six parameters is the practice of the Bodhisattva.

[30:05]

Why am I getting warmed up here? Okay. So those are the first four aspects. The next three aspects to make seven, as I said, are to know appearances as appearances. Staying and ceasing. Ist es die Erscheinung zu kennen als etwas, das erscheint, wenn es eine Dauer hat und verschwindet?

[31:06]

And if you don't know them in these three aspects, und wenn wir sie nicht in diesen drei Aspekten kennen, period, staying for a while, periodic presence, erscheinen, da bleibt für eine Zeit lang, eine Dauer haben, and ceasing. Then you're not really knowing things as parents. Because this is to know things as impermanent. Not to know things as impermanent is somewhat philosophical. But to know in your immediate experience, appearance, impermanent appearance. So even if the object continues Although, even if the object exists further, as I said, it is in some molecular dimension, this is also disappearing.

[32:30]

But certainly my perception of it appears So if you work with these seven aspects and you begin to feel you're in the territory of these seven aspects, Then you, I think, can safely say to yourself, I began to know the practice. I began to know the world in a way Okay, so let's assume we know the world of his parents.

[33:43]

That then allows us to know the world as a field of mind. The experience of the world as a field of mind is conceptually understandable but not practically accessible until we know the world in a practical sense of appearance. But we can't speak about that after the break. Also, you know, what I really like is, again, since we tried to discover ourselves and develop ourselves as a son, what I really like is that

[35:23]

or some of you were here yesterday, to share your observations with those of us who are newer here now, just today. No, it's air or anything if you want to speak about it. Or that I do some of that after. Yeah. Gut. Vielen Dank. Gut. Then I have the printer installed on it.

[37:00]

He bought himself a printer, and then I had forgotten mine, so I said, oh, wait a minute. Okay, anybody have anything to say? Yes. My question is how necessary is the I in your... E-Y-E or I pronouns? I don't know, because, I mean, du kannst dich anderes, wenn du beschreibst, ich nehme dich wahr, als ich und du zu verwenden.

[38:03]

So, wie wichtig ist es also, dass ich, wie notwendig, because if you say something like, I see you, you cannot prevent to use I and you. But when you experience this, when you experience appearance as a process, and you start from the sensorial field, or are based in, then the I is not necessary.

[39:05]

So there is a kind of linguistic contradiction in here. Well, for sure, language is based around assuming a subject does things, so I pronouns there. And the... And not only is language always reifying the I pronoun, I think in our experience we have to be rather careful with the I, the psychological I. Because in my experience, I'm not a psychologist.

[40:15]

In my experience, my own experience and my experience with others. The psychological I ties together much of of who and what we are. And links much of our is the interconnections of our experience. So my experience has been when a person practices

[41:16]

particularly as a lay adept practitioner. And I use lay adept to mean both skilled at practice, mature practice. But the practice also becomes a at least one of one's primary, if you can have more than one primary intention. But you're not living in a monastic country. And this is one of the problems of monasticism. seriously teaching Buddhism, which is as a transformative practice.

[42:50]

That while a monastic practice, which is like Catholic monastic practice, though there's some similarities, Monastic practice doesn't guarantee there will be no problems. But the problem is exacerbated when one is a lay person. Because you are involved in a transformative practice in which your daily life doesn't support the transformation. If you're like Giorgio, you live here and your lay life is your practice as well, there's probably not so much problem.

[44:21]

But when your lay life requires you to, completely adjust to your birth culture. And your birth culture supports your non-transformed experience. Then there can be some psychological maladjustment, more likely. then it is more likely that a certain kind of So part of what I try to do in teaching is allow some space for the psychological I and not emphasize on

[45:25]

and not challenge it too much. And it does happen that the shift to a less psychologically determined a less psychologically defined I, can occur more naturally. So, we have language and The habits of our culture. And the habits of how we relate to everyone else. Reinforcing a language-based conceptual art. And then you have your own psychological I glue you together.

[47:00]

Now, excuse me for going into such detail, but in my experience it's really important. I mean, I'm very careful who comes to Sashin today, because just a Sashin week of sitting outside of any usual context can... make some people go off the deep end and have a nervous breakdown, some kind of nervous breakdown. So people, I needed a phone. People call up and say they want to come to Sashin or something like that, and I won't accept anyone unless I have met them first, know them, have practiced with them before.

[48:01]

Okay. All right. So, if one... I'm sorry, it's taking so long. If one... makes a shift from identifying with the contents of mind to the field of mind. Just shifting from the contents of mind to the field of mind. Or just noticing appearance. And what appears on each appearance is mind as well as the object.

[49:24]

It's not just an object. It can be a situation or locus. But what appears is mind. the object or situation, and the sensorial and mental activity of appearance. What is also implicitly appearing is the psychological I. And the more you know the world as it is, as a flow of instances of appearance. You more and more know the appearance of I itself is only an appearance.

[50:36]

So the practice of appearance gets you used to I is also only an appearance. It's not a permanent thing. And you begin to substitute. Instead of grounding yourself in the psychological I, And the angst which often goes with that, you ground yourself in the always present. field, mind.

[51:40]

Yeah, there are the languages that again I say you ground yourself. So you find rather than yourself, you find a location. You find a location from which sensorial and mental activity occurs. And because that sensorial and mental activity, that location,

[52:42]

So obviously your own experience and not something happening outside. The angst which happens from a being threatened from outside is dramatically lessened. Okay, that's just it. I should come back to it in a different way. I should come back to it in a different way. So the sentence is, eyes, ears, nose, mind.

[54:06]

The mind is a sense as well. As a source of knowing, yes. So the other senses have at least a form as a physical component. Yeah. Yeah. Yeah, and what is it like with mind? Where is the physical or bodily form of the mind? Yeah. Let's leave that. Okay. Okay. What else?

[55:15]

What else now? Wo Angst? Mir fällt gerade Rilke ein. Lasst ihr alles geschehen, Schönheit und Schrecken, nichts ist das Ferdensste. So I was just reminded of and now a very inept translation. Let everything happen to you. Nothing is the farthest. Nothing is the farthest away. Nothing is far away. The furthest. The furthest, yeah. The furthest away. Okay. Beauty and terror, nothing is the furthest away. Mm-hmm.

[56:16]

So I was reminded of what you said about angst, reminded me of these lines by Elke. Yeah, that's beautiful. The poets knew everything. It continues. So that's a line I thought in what? But I was just recently reading about Rilke's time in Paris. And he seemed to have had a big It's brilliant, but fragile sensibility. She seems to have overcome by action, sense of And he seems to have used it and saved himself by writing poems about it.

[57:51]

I tried writing a poem, but I'm not good at it, so I decided about Buddhism instead. Also ich habe versucht Gedichte zu schreiben, aber ich bin nicht sehr guter Redner und habe mich deswegen für Buddhism entschieden. Sagt man das jetzt? Wenn von Rede die Rede ist, kann ich nein nicht halten. So I cannot keep my mouth closed if we are talking about Rilke. We have two Rilke. You know. The whole team's here. Okay. The Rilke in Paris was a secretary of Rodin. So when Rilke was in Paris, he had a big crisis and was private secretary of Rodin.

[58:53]

Mm-hmm. And when later, in his own perspective, when he looked back, he said, until then, he wrote quite sentimental poetry. Mm-hmm. Mm-hmm. And in the final lines of the requiem, too. It was Wolfgang Kalko. Wolfgang Kalko. Who committed suicide. He was a young boy. And the line. Oh, flug, der Dichter. Flug. The occurs of the Romans. Die da klagen. Who are, some will complain or accusing. where they instead should say or state, instead of taking themselves into words.

[60:05]

Yes. So there is this kind of tension, this tension field that the poet should work like a sculptor, and this is also why Rudra is involved somehow, that a sculptor should work on the stone with melee and... Okay, okay. And I think the more a person is getting conscious of him or herself, language develops. Moment. I have a board at home where I put a sentence by Ludwig Wittgenstein. So the frontier of my language is the frontier of my world. Yes, I wouldn't say that, but I understand.

[61:08]

What would you say? What would you say? I would say the frontier of my Okay, I would say the frontier of my is the frontier of my world. And I'm always trying to find language for this frontier.

[62:10]

So I can be in the same alien land with all of you. Because much of my life is, my experience is way beyond my words. Right. Well, I love sitting around with you guys so much that I keep trying to find words to amuse you. And to amuse myself. Okay, what else? Yes, Katerina. Yesterday we already talked about language or... No, no. Yesterday we already talked about the object and appearance and to perceive an object as an activity. Yes.

[63:24]

And yesterday I tried to play with this thought and to see what happens. And I realized, or I noticed that somehow changed. And vividness. I experienced vividness. Yeah. And when I placed my attention on an object with the intention to perceive it as an activity, then the relationship between myself and this uptreated kind of tenderness, that's my experience too.

[65:16]

Please continue. Because these things again are, what really happens is through one or two experiences, or through understanding, but through the repetition, the incubation of the experience. Can anyone else? I like it in German first, then I can understand. I was told this is my job. The theme... So this issue, this theme of preceding the world as an activity.

[66:38]

It came to my mind that I once read a book by Gregory Bateson. And it's more from a biological perspective. Our senses are only able to perceive differences. And that's why we thought that the world is like this. And I thought, if this is the case, then it might be very easy or most fruitful to perceive the world with all senses except the eye. The eye. Because all differences in the senses except the eye are perceived sequentially.

[68:00]

And therefore, you can perceive them also as activities. And in contrast, with the eye, you perceive differences simultaneously. Yeah. Because if I look, for instance, over there, I don't see differences sequentially, but I see differences, for instance, between brown and white.

[69:00]

And then the question, I also had a question when the blind people are more able to perceive the world, it's easier for them to perceive the world as exhibit. Yeah. Well, first, you mean that when you hear things, you hear them tone by tone or note by note. And when you touch things, you know them touch by touch. But when you see things, you see them already put together. Well, that's true.

[70:09]

But the practice then is to train your seeing to see the activity and not just as already put together. But the putting together is an activity. And as you probably know, I knew Gregory Bates quite well. And though I did not studied his writings to see how close they are to Buddhism. In our conversations, we always basically agree. And Gregory said to me what you just said. I would say, no, no, wait a minute, Gregory, we don't only, not that we only perceive difference, we only are able to notice differences.

[71:20]

We can only notice difference, but perception is a wider process than that. And when we know things in their interrelatedness as gestalts, we know a lot more than just difference. And so I would say a blind person, for instance, if they're really going to function in the world, they have to have a feeling for the gestalt of situations. Not just the differences. And then Gregory would have something more to say, which I have to say.

[72:23]

What else? Yes, what else? So I would like to continue on this notion of blind people. There is a beautiful book by a French writer, and The name of this book is The Rediscovered Light. And he describes how by getting blind, he develops a kind of heightened ability to listen and to hear.

[73:39]

And to the extent that he is able or he became able to hear when somebody was lying to him. And the second thing he describes is when he enters a room. And he is in a kind of tension. The things in the room are getting kind of aggressive or kind of difficult, and he is bumping into them. And when he is relaxed, he can walk around without hurting himself. Und dann hat er eine gewisse Fähigkeit, Dinge zu beschreiben und sie zu sehen. And then he had an ability to describe objects without seeing them. Und dann ist er in die französische Resistanz gegangen, weil er hören konnte, wie verlogen die Botschaft der Nazis war.

[74:50]

And then he decided to join the French resistance because he was able to listen and to hear and to understand how the message of the Nazi regime was full of lies. And when they added him When a new member wanted to join, they always said, well, a blind person has to see him first. That's good. What is the name of the book again? Das Wiedergefundene Licht. The Rediscovered Light. Und der Autor ist Lüsse Hoh. It's a wonderful book. And the author is called Luce Rang. L-U-C-E-R-A-N-G. L-U-C-E-R-A-N-G. Say it again. L-U-C-E-R-A-N-G. L-U-C-E-R-A-N-G. Say it again.

[75:51]

L-U-C-E-R-A-N-G. L-U-C-E-R-A-N-G. I actually just want to share an experience when Christian was in the hospital in Vienna. I also had a different state of perception. And I drove to Vienna each and every day. And the following happened at a certain location at the Autobahn. There are big trees. And I was very surprised when I saw these trees.

[76:54]

in a light halo. There was quite surprised and amazed when I perceived these trees in a kind of halo of light. So there was a lot of activity and movement. Where is the activity of our appearance? And it somehow broke out from me. to tell these trees how beautiful and how wonderful and beautiful are. So I think when you are able to perceive the activity behind the appearance, it's just beauty.

[78:14]

Yeah, I would say, I don't know what you said in German, but I would say in English, when you can perceive the beauty within appearance. You live here on land filled with so many beauties. I often suggest that a person practice with trees. Stand in front of the tree, the tree, take the tree, the tree. Because I like the fact that tree and truth are the same epilogical root.

[79:29]

And the old days, trees seem to be there more often than most things. You look at it and there's insects or birds or bark or moss or whatever. And you feel your own activity, not just the activity of the tree. And then you feel that the activity of the tree is actually the whole space of the tree. And it is a kind of aura within which the activity truly is happening through the aura and the aura is happening through the tree.

[80:37]

And you feel yourself joined within that aura. And it's extremely present and also impermanent. And what the tree is at that moment, So what we're seeing is called peer negation. You're seeing the track of the tree, not the tree. Okay, that's enough of that.

[81:54]

I mean, no, it's not enough for that, but if I just have to carry it away. Somewhere else? I understand myself now better. I understand myself now better. Some time ago I somehow expressed the wish that I would like to be more able to have the kind of relationship I have with my cat. With your And I now get an idea it's the kind of just relating without mind.

[83:06]

Well, I do want to go into that, but as I said yesterday, I'm trying to save that for the next seminar next weekend. Not to induce you to go, but just it takes more days than I have just today and tomorrow. Yeah, what else? What's more? Tarot. It's related to the tree. So I don't know anything about the tree, because as Roshi said, the activity of the tree is also only my experience.

[84:19]

It's my experience. Yeah. So maybe my question is stupid, but I'm thinking that maybe I don't know anything about the world because it's always my clearance. So I'm learning more and more the nuances of appearances, but what does this tell me about an objective reality of the world? And so everything is getting more and more mysterious instead of something is leading me to a deeper truth.

[85:30]

But maybe the mysteriousness is the deeper truth. That's me in deeper troubles and problems. Deeper truth, that's just my idea. There's no such thing as an objective reality. There's only subjective realities. There's no way of knowing the whole. And there's no hope. It's just a continual flow of oldness. And although I understand that intellectually it's the case, we only know what we are able to know.

[86:32]

But one nice fruit of practice is practice increases what we can't know. But while intellectually you can say, I only know what I can know. If you don't make that kind of comparison, then at least my experience is, my experience of the... knowing the tree let's say my auric knowing of the tree which isn't the whole of the tree but by somehow sharing now directly feeling myself in the same place

[87:38]

larger auric field of the tree does an experience familiarity and knowing and belonging a belonging within a shared mystery Okay. And lunch is at one. Right? You're scared, right? A little. Do we need a stretcher to get up, or shall I just stretch? Stretch. Stretch. Stretch away. Oh, we didn't have a little way to get up.

[88:55]

There are more chairs if somebody needs them. A bed. A bed. Well, you can sleep right here. Yesterday I changed the emphasis of the title from the spirit of enlightenment

[90:16]

That's a more realistic way to speak about it. Like a shift from the spirit of art to the field of art. And Buddhism is always about that everything changes. That everything is interdependent. Those two are not so different, but they are different. Emphasis. That everything changes, that everything is independent.

[91:19]

Emphasis but. freedom from mental suffering. The condition of enlightenment In Buddhism, it is about the conditions for enlightenment and the actual and potential experience. I am thinking of the condition of enlightenment and experience. I am making a distinction between the condition of enlightenment and the condition of enlightenment. because Buddhism assumes that the world is subscribing.

[92:21]

Unified Buddhism is arguing that debate, the idea that the world as it actually is, debate, visita, debate as a world, reveals that I, too, experience a fake condition of mine. And describing the world in this way allows a cuddly one to live on. As I said, within enlightenment, even if one hasn't had an official experience, someone will have the ability to get Buddhism and always have the ability. And no teaching is considered, and no ask what act is considered significant is characterized by good faith.

[93:26]

In some ways, I respond again to Christina's answer. statement, yes, and it's in a certain way, and in response to Christine's statement that she previously made, and so I did my experience sharing with you the statement of Tolkien, and the statement that is, again, the statement of Tolkien, which Tolkien is a part of that yeah, and separately on what I'm speaking about these three days.

[94:48]

The part of it is linked to the origin of this part. With you. This sentence starts with sometimes. It sounds like this. Sometimes. I. Enter this ultimate state. It's really my thing. It's my thing. It's my thing. It's my thing. that you are steadily intimate with the field of mind. With the field of mind. Every time I say okay, I don't know if they mean good.

[96:03]

Okay. So that's the word for fun. We can love this in its importance. No, it doesn't happen. And it was typical of earlier, but also of earlier statements. So, for an experiential use, it's the same. Now, a typical law, not only for the official one, but also for such lawful statements, is that they insult you in general. Hey, I'm speaking in general. It's not a statement which follows that it rises through life. Through the possibilities.

[97:07]

Through the possibilities. Sometimes, in this case, means different kinds of people. But sometimes it means in this manner that there are different kinds of times, because they are definitely different manners. He can sometimes say that there are different kinds of Western cultures and different dictionaries. That word is a multi-nouns.

[98:09]

Now, see. This really means a variety of possible times. And then he says A. And then he says B. He is Rostenberg, not me. Oh, your son is Rostenberg. We'll be right back.

[100:03]

Anyway, the point is that he's picking one of the I's he could be. I that's known at the office. I that's known by my son. I don't have a son in me. Okay, so I-A-A. This is already not the psychological I. The performative I. I performing the role of Abbot of A-A. Enter a profound state. Da beträgt er einen profunden Zustand. So here you see again as matter.

[101:04]

Und hier siehst du wieder, da ist es eine Aktivität. Sometimes is an activity. So dieses manchmal, da ist eine Aktivität. Ehe ist die Scheuße. And then he enters a profound state. And then what does he do? He offers profound discussion. And offering profound discussion And in offering profound discussion, he simply wishes that you are steadily intimate. Steadily intimate. As I said yesterday, not continuously intimate, but steadily, you have to keep making an effort.

[102:20]

Steadily intimate. With the field of mind. Now, in a statement like this, there's an equivalency So if I have this feeling and I'm here Talking with you. And I feel sometimes, I feel, hey, us at this moment, this particular time, animated field.

[103:24]

And I would feel myself as the person here doing this. I would feel myself steadily intimate with this particular type. I wouldn't feel like Richard Baker or something like that. I would feel right now this location, this situated embeddedness is what is the the location I could call I am. And then, I enter with you.

[104:40]

Now at this moment I enter an ultimate state. Which means the particular samadhi that arises from this moment when you identify with the field of mind and not the contents of mind. which means he has the yogic skill to shift from identifying with the contents of mind to identifying the field of mind which has no center. And to enter the feeling of, in Zen practice, to enter a samadhi with no center is to generate a mandala or generate the possibility

[106:03]

the field of a mandala for all of us, which has no center, but in which we're all centering. He is with at this particular time, this particular version of whoever he is. And this particular version is determined by us, by the aura of this situation. And the aura of this particular situation allows me to act, allows this-ness to enter an ultimate state.

[107:23]

The samadhi field of mind at this moment. And that speaking from this ultimate state it will be in effect an offering of profound discussion. Now again, I think of those several sheep up there or the deer the groupings of deer which hang around the crest all the time. By the way, the word wilderness in English means where the deer are.

[108:24]

The D-E-O-R, deer, in Middle East, deer. And most people in England, in Europe. Deer is much of the wilderness that most of us know. It's on the border between humans. So wilderness is where the deer live. Deering by themselves. Sometimes 20 and 30 and 40 below zero. 20 degrees below zero. It can be 50 below zero.

[109:50]

It can be 40 below zero centigrade. Seriously. You don't want to run out of gas. In the middle of the night. But that's out in the valley. Where we are, it's usually not much below 10 below zero. Yeah, and I definitely need a coat and a wood stove and things like that, but the deal really is going along, taking care of themselves. Okay, so... I think of the deer again when they're in a little group.

[110:52]

We come out of Zazen in the morning. Almost always a group of 10 or 15 deer. And they start having a profound discussion. As I said, it's really not... As I said, it's really not 15 deer, it's one deer and 15 bodies. And they can move, and I notice, oh, look at those guys. And, um... And they never shot at us, but you know, we have to be careful. And there's an enormous sensitivity, almost like... birds migrating.

[112:05]

What could be a profounder discussion than how do we take care of ourselves and not get shot? And I, in this context, can't ask much of Because we're all equal in this sphere or sphere mind. I can simply wish that you're steadily intimate.

[113:06]

With your field of mind. And with the field of mind. And with our field of mind. So what we're trying to do in this seminar is also speak about the spirit of enlightenment. That's having a great deal to do with the dynamic of the field of enlightenment. And I think we can understand the dynamic of the field of enlightenment. If we understand the dynamic more accessible to us of the field of mind, and we can define enlightenment as a shift to

[114:18]

and locate in the field of mind. What I said in part to Christina when she spoke earlier, Well, first of all, we begin to notice things as appearances. war, dass wir zunächst einmal beginnen, die Welt als Erscheinung wahrzunehmen. And we develop again the habit we inhabit of noticing the world continuously as appearances. Und dann bewohnen wir die Gewohnheit, dass wir die Welt kontinuierlich und fortwährend als Erscheinung wahrnehmen.

[115:42]

And when you notice the world as appearances, und wenn du die Welt bemerkst als Erscheinung, you also start to recognize the field of mind which receives the appearances. So you start having phenomena or objects or something in that situation. And that we function within and through and so forth. And then we notice there's a mind that arises a sensorial feel and mind that arises with each situation in each argument. So after a while, after a lot of incubation, time and repetition, it becomes your habit to always bring attention to attention.

[116:46]

which evolves attention itself. There used to be, when I was a kid, there were these backup comic books that always said, do you want to be a 97-pound wheatling? And you had to... buy into the Charles Atlas, you know, kind of muscle building program. This is a 97-pound vehicle. So before you start bringing attention to attention, usual attention is only a 97 pound week.

[118:25]

So by bringing attention to attention, it's a kind of aerobic exercise for attention. Attention is the main treasure you have. Okay, so you're beginning to feel no mind. on every appearance. And a particular kind of mind appears on each appearance. A mind characterized by that appearance. A particular mind is appearing right now, at least in me, Another context and another grouping, I would say something different.

[119:45]

Okay. So there's the object, there's the particular situated mind that appears. And then you begin to know The field of mind that's always present. A continuum of mind. And that continuum of mind is without the form of situated mind.

[120:46]

It's ready to have the form of each situation. But the kind of impermanent continuum. But it's the most permanent thing in your life. In the transmission practices it's called the iron person. Because it's all you can actually depend on. It's aliveness itself.

[121:47]

It's the formless aliveness itself. It's mind before it takes form. It's the always present mind as long as you're alive. And you never have to worry because if you're located in this always present mind, well, you're imperturbable. That the various forms don't perturb the formless field of mind. So you move into each form, but you're moving into each form through the formless field of mind. So this one practical definition experienceable definition of emptiness.

[123:01]

So ist das also eine erfahrbare Erfahrung von Lehre. And the experience of entitylessness. Und die Erfahrung von Einheitslosigkeit is also one of the gates of emptiness. So what happens when you shift your sense of life location from but contents of mind. It's always a big shift from From phenomena as container to phenomena as contents of mind to contents of mind arising from the field of mind.

[124:07]

Okay. Now what happens when you find that Your, I don't want to use your, but I have no choice. your location of thusness, your location of aliveness, is the field, the formless field of mind. Or we could say the not yet formed field that not yet formed field of mind, The not yet formed field of mind that's always forming.

[125:16]

But you're finding your location in the not yet formed field. Feel of the mind. What a minute may happen. is the contents of mind are now arising from, experienceably arising from the field of mind and not from external phenomena. And not arising from self-rhetorical thinking about past and future. So even if the contents of mind are the same,

[126:23]

Emphasis of the contents is different. And the interrelationships among the contents is different. Because the interrelationships, the contents, are not now primarily karmically formed. But the interrelationships, the connectiveness, is arising from the condition of the field of mind itself, which has a different dynamic than karmic. sources.

[127:37]

And that different dynamic incubates over time in a dramatic way. And now the contents of mind are experienced as arising from mind itself is the source. When you get there, it must be time for lunch, right? Well, we've got five minutes to kill. Five minutes to kill. Question? Oh dear, yes. The formless mind.

[128:39]

Constantly forming formless mind, yeah. Which is entry form. Form. Yes. Entry form. Is this what you call original mind? You could call it, I would prefer to call it the originary mind than original mind, but it's one thing that's meant by the concept of original mind, yes. And that's why Buddhism assumes that human beings, it's kind of a universal teaching because the original or originary mind is but as unculturated a mind as you can have. But Original or originary mind is known in its contrast from always-forming mind.

[129:51]

And the always forming mind is a culture. So that means the originating mind is also somewhat cultured. that happens in infants. So Buddhism is imperfect. So we can practice. Thank you very much. Now that was a big rehearsal and a view and a repetition of things you already know, but it was alright. Thank you very much. You were good.

[131:17]

You were good. You were good.

[131:19]

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