Yes. Yes. I was thinking about what keeps us together and how do we rehearse ourselves. I think it's mainly identification with my personal history. And then when I can step back and set that free, I can be more open and free to other perceptions. But as soon as I have to deal with things from my personal history and patterns, I stick myself back together.

[01:15]

When I am encountered with my personal history and patterns, then I glue myself together again differently. It happens that I automatically come back to the usual conglomeration. It's beautiful when sometimes it's different. Yeah, I understand. When you do your make and perform your puppets, do you feel you're rehearsing yourself?

[02:17]

Or imagining yourself? Idealweise, dass ich Raum mir entstehen, sodass ich mich nicht schon vertraut habe. Ideally I try to let things come into being or let happen which are not known to me. Not used to. But would you say then maybe it's a rehearsing or imagining of your boundaries or going beyond your boundaries? In any case, it's widening out. Okay. Yeah. Okay, someone else. Okay, man. Yes.

[03:37]

I was interested, or I'm interested in Christoph Schlingensief, and I read something about him, and it was the failure of language, language, failure of language? Also nicht die Wörter, die immer fehlten, sondern wo Sprachen, wo ich mir hinreiche. Not about the words he was lacking or missing, but where language doesn't reach to. And it was written there by others that he was constantly in, found himself in a transformational process. And when he breathes, he doesn't have a concept.

[05:04]

He just touches something. And then he looks at what happens out of it. And then he touches again. He touches again. And what's written about him was that he had no concept and he just set something into motion or set something off and looks at what's happening. Then again, he set something into motion. He's a philosopher or artist? He was a theater director. That sounds like this Christoph. we do that closer. Yes. Mm-hmm. He did Weidner's Parzival and Bayreuth in a very extreme way, which was obviously different for his co-workers. Mm-hmm.

[06:04]

That is. Start something and just look how it's developing in the concept and then again. Yeah, I understand. That's fascinating. Yeah. Okay. Someone else. Thanks. Yes. Yes. the things which I can't yet say how to connect when I use words there is automatically a relation when I speak to someone a relation There are so many channels in which we connect to each other and that just this what and who sets off more of these connective channels.

[07:34]

When I attentively, consciously touch someone or look at someone, I can also do this in consciousness, attentive consciousness, in the what is look, what am I looking at and whom am I looking at? Yes, I can look at someone and see the skeleton or see the functioning body. I can touch him or treat him, but in the treatment or in a touch, I can also change my state of mind or myself, so that I no longer look at the body, but at the person who is looking at me. For example, if I look at someone, if I want to treat someone, I look at his skeleton or I look at his muscles, his body, and I touch him consciously and then I can, a change can take place so that I'm then looking at the person.

[08:58]

Are you a masseuse? Are you a masseuse? Craniosacral. Oh, craniosacral. Okay. Because most people don't. My inner... Oh, there must be another heaven. I can't remember the word. Anstellung. Why just stay with the words? Why just stay with the words?

[10:02]

Why not do other things as well? Why do we just talk about the words, who and what, and not about the other levels where we communicate? I can bow before something and someone to whom and to what it relates to. Okay, so I was using the example of who and what just as a simple but I think profound example of how Words carry attention. But all mental formations carry attention. And so do bodily postures and so forth. So your experience is, clearly I guess, if you have a client you're working with,

[11:05]

Your first step before you even almost are in the room with the person is the attitude or form of mind or state you're in. And Zen practice would say, yes, one experiments with those things. And the more all those forms can become formlessness, can become formless, somehow an attitude that's formless or open-ended, that's when it's most effective. Formlessness is not a form exactly, but it depends on having form. Yeah, Shariputra speaks about A meditation which has no conception of the earth, but is within the earth.

[12:42]

No conception of the world, but actually is within the world. No concept of a mode of meditation, a modality of meditation. Which is free of conception of the world. No conception of the world. But is still in the world. So there's this interplay. Form and formlessness and so forth. Yeah, somewhere else. Yes. Oh, I'm sorry. Excuse me. I don't know exactly what I want to say first, but I think this metaphor of no beginning, no end, and I work with a man who, for one reason, is out of debt.

[13:58]

I don't know what to say first, but I like this metaphor of no beginning, no end. I work with a person who has a debt of about a million euros. A debt of a million euros? Well, there's no end to that debt. I mean, he's competing with Greece. Yes, and that is a competition with Greece. In this session he comes into an area where there's no future and no past. There's a beautiful place at the end of the session that has him back. I understand. Actually, I've been there.

[15:08]

I thought I'll come. Yeah. Yes. Gerard, remember? A moment. You were telling that when you were doxing with Asian people, they were, they related different experiences, more spatial ones. Where does this greater openness come from? They most probably have their own self and how they imagine it and how they reconfirm that. But where does this greater openness come from?

[16:09]

Well, first of all, you have to know I have no idea how to answer the question. I'm in the Western world. But even though I have no ability to answer this question, I will try. Or I'll say something. The Japanese just went through this terrible tsunami, earthquake, and four, is it, radio reactors disintegrated. And numerous people... have commented on how stoic the Japanese are. But I don't think the word stoic really conveys what I think is happening.

[17:25]

Because at least stoic to me is used to mean you can go through this and you're not bothered by things and you will proceed. Yeah, well, yeah, but that really doesn't convey what I think is going on. You can say, and the Japanese might say, well, we meet this with our hara. Which means, which to them would mean something like, we're meeting this with our strength in our gut. But it's not simply that they have their energy or strength in this lower, below the navel location.

[18:42]

They also have a mental attitude, a mental formation attitude that accompanies this. So this sense of a physical location of how you are in the world, has the parallel modality of what I would call no other location mind. In other words, if you practiced all the time bringing your attention back to a phrase like no other location mind, And you have to, I mean, these kind of practices, which aren't based on the minds of waking, dreaming, and non-dreaming deep sleep,

[19:56]

The minds you're born with. But they're based on generating a mind. Which is not so different from imagining self. So if you decide to generate the mind you live in, You don't just live in the mind you're born with. You make a decision that I'm going to generate the mind I live in.

[21:08]

Now that goes against a lot of kind of intuition of In our culture, because here we're talking about the West now, the Western world. We think we're created. There's a God creator or something. Or the fertilized embryo is already a person. In Asia, they don't think the fertilized embryo is a person at all. It doesn't become a person until it's got two parents and it's gone through a whole process. Then it becomes a person. I'm only talking now about the more obvious aspects of our Western view. But if your view is that you have a choice of

[22:12]

I mean, the whole idea of a Bodhisattva is you have a choice. You can be a Bodhisattva. And that means you're making a whole lot of choices. The sutras are about those choices. Okay. It's not just coming naturally because you're groovy. Who are you? I'm a groovy sattva. You would say the same. You make it... So to imagine a bodhisattva practice, is to imagine And to actualize a whole lot of... Imagine, first of all, that you have a choice.

[23:29]

It's all here. It's all within your own power. But it's not your true nature or something like that. Unless true nature is understood as a process of... of creating true nature. So it's not that this kind of is in us and we just have to live it and let it come out. That's more the Western worldview. The Buddhist worldview, the yogic worldview is it's not there. But it's one of the many possibilities, but there are many possibilities of being, just like Maybe we were once amoebas or monkeys, but there are many possibilities of being.

[24:45]

And the future possibilities of being, how are they going to happen? So you're in the middle of your own future possibilities. And those future possibilities Buddhism says are best made through wisdom. Okay, so let's say that a wisdom would be to develop a for the sake of our conversation here, no other location mind. And I've discovered no shorter way to say this. Okay, so you have an intention to realize a no other location mind.

[26:00]

This is not a natural act. It's a wisdom act. So you decide, I will realize in no other location in mind. I won't be involved with all my thoughts, past, present and future. I'll be in a no other location in mind. That's the most likely way I'll know how things actually exist. So then you have to do something mechanical. By mechanical I mean, for instance, say that you live in a four-room apartment. Every time you go to another room, you mechanically remind yourself No other location mind.

[27:20]

So you see if the vitality, your vigor, your vitality can be located in this no other location mind? Or is your vitality going toward the future, what you might do, or how you feel shitty or something? So you notice that sometimes it's in no other location mind, sometimes it's all over the place. And you're not critical of yourself when it's all over the place. But you still have the intention, no other location mind. And so eventually, Room after room, you keep having no other location in mind.

[28:24]

So as we use the bell to begin zazen as part of our practice, we use entering a room as part of our practice. you go into no other location mind. And then as when you go into zazen, you may go in through the five skandhas, you may go in through the first 10 or 20 minutes, this or that. But ideally, eventually you come into an open-ended, meaning no So that this no other location mind is not an end point in itself. But rather no location, no other location mind.

[29:27]

You take the mind away from its search for boundaries in the usual imagination of self. You kind of put them back into no other location mind. But then that no other location mind is also like Zazen mind, it has no boundaries. So maybe we could say open-ended no other location mind. And the world flows through you through no other location mind. And you flow into the world through no other location mind. Okay. This is a wisdom mind.

[30:52]

And the yogic Asian culture, one of the things Japan has built into the way its cultural formations is the absolute fact that the world in its realest sense is no other location in mind. It doesn't mean you don't fall in love and go crazy and hold hands and jump off a cliff together, which happens in Japan fairly often. But still, the cultural... Norm is no other location mind.

[31:53]

So no other location mind is the component of hara. hara works when it's joined by no other location mind. So if you have no other location mind, Not more fantasies about this than that. Somehow just this is enough. Not because it's actually all you have. But it's because it absorbs your energy better than fantasies. Weil es deine Energie besser annimmt, absorbiert, als diese Fantasien.

[32:57]

But it doesn't absorb your energies until you make it absorptive. Okay, so as I'm imagining this situation in Japan, The Japanese don't have a why me culture. In other words, they don't say, why has this happened to me? Which is ridiculous. Why have I gotten cancer? Why has this happened to me? I don't know. So, that's just the way it is. I mean, there may be some meaning to why, you know, I was too much of this kind of person or something. But the fact is, you have cancer. So, That's horror.

[34:07]

So you don't say, why has this tsunami happened to me? It happened, that's all. There aren't second thoughts, like it shouldn't have happened, it happened. A waste of energy to say it shouldn't have happened. Yeah, it shouldn't have happened. God meant something different for me. What? So, when you have that kind of non-psychology. What you're bringing to doksan is willpower, energy, acceptance, non-acceptance. You're not thinking about these things. I've noticed it particularly with Chinese people as well as Japanese. It's like different human being.

[35:18]

If somebody from Mars is in front of me in Dog's time, the flora and fauna of self are just not present. There aren't like, I'm this kind of person and I don't feel this way or this happened to me and I've never heard it. What you hear is my intention wasn't strong enough. Or I wasn't clear about something. It's really different. It's interesting. Excuse me. It's kind of hard to answer that question. We've got two sumo wrestlers, except he'd win. So what else?

[36:21]

Anyone else? It's picture and when you were saying before, Dharma is that what holds. And the other part, no beginning, no end, just the middle. There is trust and there is an inner process which allows me to study this.

[37:23]

There is something what holds, yeah. I don't know what that is. I don't exactly know what a dharma is, but there is a feeling, something which I know, which makes this possible. But I know it without being able to say exactly what it is. A dharma is an engaged appearance. But dharma is a unit of experience. A unit of appearance. Okay, so let me, I think we should end pretty soon.

[38:46]

But let me say that you do practice no other location mind. If this is a good teaching, it's a good teaching not because the realization of know the location mind is important. It's because the process of realizing no other location mind is important. So there's no success or failure in this because it's the process which is the success or failure. So again, let's imagine you take on the practice of no other location in mind.

[39:58]

What happens when you Take on this practice. Well, mostly you forget to do it. That's interesting. That's part of the process. Yes, sir. But you're studying, you're observing, you're forgetting to do it. So you're bringing awareness into the process of And then you're noticing you can do it in three of the rooms, but not the fourth room.

[41:03]

But why can't you do it in the fourth room? Or you can do it in the morning for a few minutes, but you can't do it in the afternoon. Or you can do it when you're busy, but not busy. Or you need it when you're anxious but can't do it when you're anxious. Or you notice it makes you anxious. Or you notice all kinds of resistances to doing it. And the resistances to do it are part of the teaching. So you're not thinking I haven't I haven't succeeded yet. You're thinking, I've succeeded in having a lot of resistances appear. Excuse me. It's good.

[42:04]

I love listening and I find it wonderful. Sometimes it's just also funny. Excuse me. Yeah, because it's your experience. Yes. Practice comedy. So if you really have the ironclad intention to realize no other location mind. If that intention is strong enough, you'll realize enlightenment. And if you don't realize enlightenment, it's just because your intention is not strong enough. And if your intention is strong enough, you may have years of resistances.

[43:18]

But the resistances will become more and more familiar. Then it will be easier and easier to put them aside. So, We're in the midst of this process of no other location mind. And when you get closer to discovering no other location mind, or sometimes finding yourself even without even, the intention is gone, but you just find yourself in no other location mind, It can be totally scary. You're suddenly more alone than you've ever imagined possible.

[44:19]

There's nothing in the world except this location. And this ain't anything. All your supports are gone. Everything you care about is gone. I'm abandoned. I'm abandoned in this no other location mind. I mean, you know, a nervous breakdown is when you lose the imagination of self. Ein Nervenzusammenbruch ist das, wenn du das Bild oder die Imagination eines Selbstes verlierst, wenn du dich nicht mehr vorstellen kannst, dein Beruf, deine Beziehung, so dass es wie ein darmischer Nervenzusammenbruch sein kann.

[45:33]

Alles ist verschwunden. And then you bring it back because you've got a function and make dinner or something. But you more and more feel this void you've stepped into, which is... Everywhere present. So if the wisdom of no other location mind gets hold of you and becomes an intention, the process can be extraordinarily interesting and transforming and terrifying.

[46:38]

Now, I think this is, to me, this is wonderful and amazing that we can bring into our lived life And a simple intention like that, not any intention does it. Like, I'm going to only eat watermelons, it doesn't have the same effect. But some intentions have your own power. And that's called wisdom in Buddhism. Now I was going to speak about, I thought I might speak about the dynamic of naming as a wisdom practice.

[47:52]

I think no other location mind is enough for today. Enough for the rest of our life. Okay. Okay? So maybe we can hear a bell for a moment. Can I have a look at a Glock?

[48:24]

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