This is the first year, I think, from the beginning, unfortunately, that Neil hasn't been here. And didn't Neil make the platform or have the platform made we used to use? Yeah, thanks. I think so, no? He used to bring the platform. In Berlin. Oh, in Berlin, okay. Sorry, I did it. No, you did it, sorry. That did it. Well, we created a kind of territory in this first hour this morning, to try to look into this always present, always experienced abstraction called time.

[01:12]

um, in diese immer gegenwärtige, immer erfahrbare Abstraktion hineinzuschauen, die wir Zeit nennen. Yeah, and what I was trying to do was say, let's look at... I mean, nobody knows what time is, really. Und was ich versucht habe, da zu tun ist, also... And most of you would know contemporary physics as time is contextual and it's a little different in different contexts. And independent of the physics and the math, our experience is time is a little different at different times. So although we don't really know what time is, we certainly experience time.

[02:30]

Okay. Okay. Now, we're in a yogic practice. And in the yogic practice, there's no outside. There's no God space. There's no outside. There's just this. So if this is all we've got, what have we got? Our experience. Okay. It's all we've got, and all we've got is our experience. it might behoove us to really explore that experience.

[03:34]

In a yogic world, you never say, know thyself. You'd say, know thy experience. And then you have to ask, what is your experience? And how do I know it? Because I'm making it all the time. And what is the methodology by which I'm making it? So I tried to create some territory of experience here, of time. So maybe it's a little bit like a Google map or even an Apple map.

[04:52]

And we can look at it as a satellite picture. But we can't see the roads. So we switch it and see the map. And then we can't see the lakes and mountains, but we can see the roads. So what I've tried to do is create a satellite picture and then switch a little bit to the roads of the map. So now, what I could do, but I won't, is try to zoom in on certain parts of the map and look at, you know, why is that road there?

[05:53]

Oh, yes, there's a lake there. You can't see it in the map. So, I mean, I could ask, what if this buzzing fly is also a chef? Now, that would be a way to zoom in on different aspects, roads within time. But I just said I won't do that.

[07:09]

So I would like you to zoom in. Is there anything that struck you you'd like to bring up that allows us to look at this map as a satellite picture and as a map picture? What I would much prefer is that you zoom in and therefore the question is, is there anything that you noticed or that stuck with you, which started for us together in the conversation, to zoom deeper into the satellite image and also into the map? Yes. When you sit in the front, you have to be one of the first to say something. Yeah. that we make time that I have a... Oh, wait, can you hear me back there, Irish people?

[08:19]

They can hear you, but they don't understand a word you're saying. Because they're Irish. No, that's for now. One of them speaks German now. Yeah. And they're not saying which one. Yeah. I know. Okay, so I do have a sense that time is something we make, that we make time. And then in me, immediately a kind of fork in the road, like a fork appeared. Mm-hmm. Which is that I can make time in a way that it's connected with my story or my narrative or my story.

[09:24]

But that there's also another way of making time. I find it more exciting and more lively. And I would also like to know if he still calls this accruing time or if this is already sequential time. Can he just talk about this second page, the production of time outside of history? And so the second aspect I find more interesting and more vivid and so forth. So can you speak more about making time outside of our personal narrative? And is that part of a cumulative time or a sequential time? I heard you. Someone else. Yes.

[10:28]

Yes. When I sense into space, I have a bodily sense of territory, and the more closely I sense into it, the wider it expands. Something like that is my feeling. And when I focus on time, then I have almost the opposite feeling. And when I focus on time, then I almost have the opposite experience. As if time would sharpen the perception and bring it to a point and away from a territory. Almost as if, in that case, the focus of attention would bring it more to a point rather than a territory.

[11:39]

And a question for me is, when I go in these two different directions, if there is something similar to breathing, that is, a kind of pulsating in between. And what I'm wondering about is if I sense into these two aspects that whether there's something like the breath as a kind of pulsation between the two, whether there's a way of pulsating between the two. Okay. That's good. I like that. Thank you for the lecture. I always feel like you've thought this up entirely for me, entirely for my situation. I did, but I... Don't tell the others.

[12:42]

I did, but don't tell the others. There is a, as I experience it, a dictatorship, a tyranny of the times. The way I experience it, there is a kind of dictatorship or a kind of tyranny of time. When we're young, we're looking forward to being 20 or 30. And when I'm 20 or 30, such and such will be possible or will happen. When you're 70, then you turn 80 or 90. And I know people who actually are tyrannized by this supposed leftover rest of time, remaining time.

[13:59]

Is it still worth it? Will I still experience such and such and so forth? And if I was to make sacred what I feel, then I feel like I've received something like a code of time through your lecture today. Because from that point of view, if we actually make time, and I am also looking at being time, Dogen's being time and so forth, when we actually make time, there is no young or old. That's my thank you.

[15:02]

Thank you. By the way, it's natural to say the lecture I gave But I don't experience that. I just got in here, I knew I had to say something, so I started saying something. And I wondered what would happen. But because you were there, Yeah, we created it together, yes. Yeah, that's right. Yeah, Carolina? For me, accumulative time is, first of all, something neutral. Neutral? Neutral, yeah. wenn ich eigentlich versuche, Zeit rückwärts zu nehmen.

[16:09]

Okay. It starts being a problem for me when I try to live time backwards. In dem Sinne, dass ich... In the sense that some event in the past has led to a particular view or to a particular opinion. And if then in the present moment I'm trying to to act in a situation through that past view or opinion. And that's something that simply constantly happens, at least to me. And what is the way out of it?

[17:09]

On the one hand, I would like to get rid of what is accumulated, But I don't want to be dependent on it. But I also don't want to be dependent on it. At the same time, there is a feeling of completeness. And the way I experience the present moment, there's also this aspect of this is or I am the way I am because of everything that's brought me here, because of everything that's happened. What's about it? What did you watch it?

[18:15]

Zoom. Zoom. Thank you. People in the back can also. You don't have to depend on these guys. Yes, Andreas? In time continuum. In some seminar you said, we don't say that I have time or I don't have time, but we are a time continuum. For a while at least. And nobody knows when the continuum is over.

[19:15]

And nobody knows when the continuum is over. Yeah, I know. In a certain way, I addressed it, but not so much the words themselves, but it somehow opened up a kind of area for me, a feeling for an area. and in some particular way that spoke to me and not even so much the content of the words, but it's more like what it did for me is it opened a particular territory, a particular feeling. And very often for myself, when I thought to myself, I don't have time, I said, stop Andreas, I am time. Very seldom, very seldom. And I find that interesting, it has always worked for me, for a long time.

[20:18]

Again and again I have thought about not understanding it intellectually. And that, for me, really is something that has evolved for a long time, something that's been functioning. And not so much to try to understand it intellectually. And what I feel is that that's a shift in bodyfulness and bodily functioning. Thanks. Yes? I would like to shift from time to space, which you also spoke about. And Roshi, you said that space generates itself. Space is generated, but I wouldn't say necessarily, we'd have to be careful if I say space generates itself.

[21:39]

We could say time, successional time, is inseparable from space, but in that sense that there's a kind of generation by sequence, but it's not, yeah. Gerhard? Yes, if I simply move away from the rational considerations that also come from physics and that are relative to time, If I leave the rational considerations that also come out of physics, in which time is relative, and really only change perspective, point of view on that, What I feel when I say I create time or that which happens, that I participate in creating it, then what that leads to for me immediately is a kind of raised awakeness, a kind of, yeah, what do you say?

[23:10]

Alertness. Alertness, thank you. And this also creates a kind of liberating feeling. Yes, and that comes along with a kind of a liberating feeling. And now, after listening to the lecture, I have consciously looked at myself, And now when you, through the lecture, I kind of looked at that attentively, consciously. But I know that this experience of heightened alertness sometimes also comes all by itself. But we don't always notice it in such a way that we remember it. And it also leads to an increased openness.

[24:18]

An openness that allows for whatever may happen next. Without having any concern or worry that you have to prepare for something specific to happen or that you need to prevent something from happening. Okay, thanks. That's good. Yes? Could you speak a little louder? In German? Deutsch first. If I... Okay. When I think about space and time, my first experience is about that. Then what I think of is velocity.

[25:35]

Velocity. Is that what you said? Velocity, yeah. You know, the word speed didn't mean speed originally. It meant God's speed. It means to take care. Speed is a modern invention of railroads and things like that. But before, the Jews just did what a horse did. I'm not sure that translates, because in German, we've always had speed. Are you sure? As long as you wish. Be careful when you say, you know, I've always had speed. Geschwindigkeit. I mean, I'm only pointing this out. This is a point that Ivan Illich made a lot. Yeah. In German. Yeah, okay. I wonder which word he used. Geschwindigkeit. Geschwindigkeit. Yeah. It's velocity. Yeah. Anyway, go ahead. Yeah. Sorry for the interference. Yeah. Yes, that one can have various kinds of experiences of how time passes and how quickly it passes.

[26:47]

And that independent of whether what happens during this time, whether it's pleasant or unpleasant. But there simply are phases that just feel slower than other times. An hour is an hour and a day is a day, that doesn't change. But still, this feeling of this time, I don't know, I don't have a change in this time. Still, there are always phases that I experience more and more defensively and more slowly. And still an hour is an hour and a day is a day. That doesn't change. And yet clearly there are times in my experience that I experience this more intensively and I would say slower. This is important to notice and get a physical feeling of the difference.

[28:11]

Es ist wichtig, das zu bemerken und wirklich ein körperliches Gefühl für diesen Unterschied zu bekommen. Because you develop an inventory of ways to shift within time. Weil was du dann machst, ist dann entwickelst du für dich selber so eine Art Inventar für unterschiedliche Arten und Weisen, wie du dich in der Zeit, in der Erfahrung von Zeit verschieben kannst. Das klingt fast so, als würde man das wirklich einstellen. That makes it sound as if I could intentionally tune how that happened. To some extent. It's a craft and you have to learn how to be careful, let it happen and make it happen. Yes. Maybe a stupid question, but

[29:13]

I had never heard a stupid question, but anyway, go ahead. To me, my sense is that time and space only exist together, joined. Or is there something like space without time? Well, you should discover that through your own experience, but I would agree with you. And trust your own experience. two years ago, where you talked about zoning again, because that was what Jens just said at the time. I liked the description of Michael Murphy, that when you do sports or when you are in a movement, that's one point. That just made me think of our seminar two years ago when you spoke about being in the zone, this term by Mike Murphy, and how you can enter, how there's this point which you can enter and then one's experience of time slows down radically.

[31:01]

And for me, I even have two examples in my experience where in an athletic activity, in sports, I was suddenly able to do something that I never could have imagined I could do. My experience was as if I was acting very slowly, but at the same time everything that happened, happened very quickly. But then I thought, how could you engineer that? And I actually think that you can only control the conditions of the land, that you can only prepare the garden, but that it grows out or that it happens, you can't control that. And then, of course, that also made me wonder, how can I train something like this?

[32:12]

But my conclusion or my feeling is that really all I can do is prepare the garden for it, the soil for it. But for this experience itself to happen, I don't think I can control it or make it happen. Okay. Okay. Someone else? Yes. Oh, hello. And Richie. My God. So nice you came. Thank you. I would like to ask a smart question. Okay. Smart people don't usually become Zen students. They have better things to do. um um

[33:26]

Yeah, we used to have a practice, and maybe it still exists, which you presented, that we take the name of things, that we take the labels of, like when we say, this is a raksu, that we take the label of it. Wouldn't it be fruitful to also do this with time? That would save us a lot of time. Okay, yeah, it would save us a lot of time of having to think about time.

[34:49]

If you can pull that one off, go ahead. Yes, Hans? I'm somehow caught in a loop of language, terminology, and relationship. If I start with just a traditional concept of time, then I feel like I'm in a thinky space and there's a particular quality of relationship that happens in that kind of space.

[36:00]

And I also feel like I'm in a particular body, a specific bodily feeling and particular areas of the body that are active. Another space, time space, which is different, where the relationship constellation is different, where there are more feelings and physical feelings. And then there's a different kind of time spatiality where also the relational constellations differ. And where there's more feeling, more can be felt. And the relationships, the quality of the relationships also are different. Mm-hmm. Mm-hmm. When I hit my foot, my sea, against a rock very strongly, which hurts incredibly, then, like a flash, everything is gone.

[37:23]

Then there is no time, no thought, nothing. It is somehow pure being, I would say. And then there is this experience when I hit my toe against a stone really hard, and it really hurts. Then at that moment, everything drops away, and there is no sense of time and space, but there is just a kind of pure being. That's why we have sashins. When I look from the outside, I can take a side view, but when I am in this feeling, And that sometimes when I sit, I do have this feeling that it's like this flash-like experience and this sudden experience when I sit.

[38:38]

that suddenly it feels like the 40 minutes have passed in no time and when i look at it from the outside then i can use the concept of time to say it's 40 minutes but from inside the experience it has nothing to do with time And I wouldn't even call it relationship, because relationship always has to do with relationship with something or to something. It's more, and I don't have a word for it, it's just something that's simply there. Thanks. Someone else? Yes? Hi. This morning I woke up four minutes before six and the alarm clock was set to six. And I'm saying that so specifically because I've come to distinguish very clearly between points in time and a time space, a time... How do you say it?

[40:21]

And I've noticed that when I think that I have to be finished by 8 o'clock, then I already have 6 o'clock stress so that I can do it. And when I think that I have two hours of time And the difference, for instance, would be if I tell myself I have to be all ready to go at eight, then I am stressed at six already. But if I feel, oh, I have two hours time now, then it's completely different. And then I go further and make much smaller units of time and then it feels even much longer. And then maybe, I talked about it last time and I just want to mention it briefly, that I have thought a lot about it with Norbert, who only had a little time left to live, and tried how we could extend the time.

[41:24]

And that we have come to a lot of possibilities. And that's something I thought about a lot with Norbert, who had so little time to live. And we talked a lot about and wondered, how can we make this little time much longer? And how can we extend time? And we came up with so many different ways of doing that. It's the first year without Norbert, too. It's also the first year without Norbert. Goodness. I love all your observations. I feel like I'm zooming in and out. Yes, sir. No, come on, just say it. At a much lesser level, I threw out my television 15 years ago.

[42:27]

So, 15 years ago I threw out my TV and also recommended it to many others as a way to design space and time differently. That sounds like a wise move. Anyone else? Everyone else? Yes, folks. I notice that I'm oftentimes very close to sudden events.

[43:39]

Of various kinds, be it to fall or a sudden accident. Or, for example, yesterday evening when I came to Hannover, I was for a moment in thought, somehow I heard something in the car and then I was just before the finish line in a Last night when I came to Hannover, I was thinking for some time. I was in thoughts, caught in thoughts. And then shortly before Hannover, I drove through a camera, police camera. I think you've done that before. Okay. And two or three days ago I had to cut a huge Douglasia in the garden.

[44:55]

What did you have to cut? A huge, dead Douglasia. Is that a Douglas tree? I think so, right? Douglas fir. Douglas fir, yeah. Okay, so several days ago I had to cut down a huge Douglas fir in my garden, which was dead. That was different from these flashlight experiences. In that moment, when this huge tree started to turn and fall, At the moment that this huge tree started leaning and then falling, it was as if time suddenly expanded.

[46:00]

But also in these sudden experiences like falling when you do sports or an accident, time opens. Yeah, it does. Okay. Yeah, and we're supposed to have lunch eventually. But let me look at this satellite picture and map we've been examining. I'd like to point out one more important shift from our usual assumed worldview and the yogic worldview.

[47:21]

We chant or say often in koans and in various contexts from beginningless time. That's how it appears in English at least. Now, we have two choices. Things were at a beginning or things have always been always. Yes. And none of us is old enough to know for sure which. So we have to guess. Well, East Asian yogic culture has guessed that the wiser guess is always rather than beginnings.

[48:42]

Now, okay. Now, again, this is one of those things that you wouldn't think makes much difference. But it makes a huge, profound difference. We could just use that as the subject topic between now and Sunday afternoon if we wanted. Okay, so instead of living in a world in which you're making things, Anstatt in einer Welt zu leben, in der du Dinge machst, lebst du in einer Welt, in der du die Dinge ordnest oder zurechtfügst.

[50:11]

Now there are new things, but the new things are made from probabilities. Now, I don't know if I can give you in a few minutes before we go to have some lunch much of a feeling about this. But again, if you're coming into a room you're making the space. But you're making the space, manufacturing the space, from a field of probabilities. From a field of infinite probabilities. So this means that words are always prescriptive and not descriptive.

[51:21]

If you get a prescription, it's about medicine and how you take it and what you do with it. Wenn du eine Verschreibung, also ein Rezept bekommst, dann geht es dabei um Medizin und wie du sie einnimmst und so weiter. So words are prescriptive, not descriptive, these names. So if they're prescriptive, They're not things, they're just suggestions. So I'm just going to say a few things here and then we'll let them incubate. What? Can you say it again? I'll say a few things only and let them incubate because I can't be very complete right now.

[52:34]

So if a word is prescriptive and not descriptive... then every word is a process. So if a teacher tells you a word, or a teaching or whatever, it's not a description of the practice, it's a prescription for you to start being in the midst of it. So there are no descriptions of practice. There's only prescriptions, and you have to try it out and see what happens. So again, all words are pointers.

[53:44]

They're attentional points, but not descriptions. Now, in Chinese way of looking at these things, the field of probabilities is called heaven. Yeah, and heaven is not something separated from us, it's just the field of probabilities which is interrelated. So when you say something from the field of probabilities, you've pulled the words out and put them together as a sentence. And you pulled all kinds of contexts with it and processes.

[55:04]

And you can hold it for a few minutes. And if you let go of it, it snaps back into the probabilities. Und wenn du das loslässt, dann rutscht das sofort zurück in das Feld der Wahrscheinlichkeiten. So you pull some words out and they're empty. They're a territory for a while. Der Feld der Möglichkeiten. Und du ziehst also Worte da heraus, aber die sind an sich leer. Die sind einfach nur... They're a territory for a while. And if you enter into them as a process, they sort of continue, but as soon as you start, they all just go back into the field of probabilities, infinite probabilities. So we're looking at time and sequential time and actually paratactic time. Und wir schauen uns hier Zeit an als einmal die Zeit, die eine Abfolge hat, und tatsächlich auch so etwas wie parataktische Zeit.

[56:32]

Parataktische Zeit bedeutet so viel wie, dass die Dinge einfach nebeneinander stehen und es gibt keine bestimmte Abfolge. Now, one of the rules for monks are don't see signs in things. If you see signs in things, you're turning everything into a story. And some things are just beside each other. There's no story connecting them. So maybe we have sequential time and paratactic time. And they exist side by side. And they're in there under the forest when you just see the satellite picture. And we can take them and just see them as a map and then let the forest reappear. And let's have lunch.

[57:36]

It just appeared. And Andreas, every restaurant has been alerted around here that we're arriving, right? So what time at 20 to 1 shall we say 4 o'clock? 3 o'clock? 2.30? Yeah, I know it's up to me, but, you know. Let's see. 1, 2... I think 3 o'clock. At least. 3.15? Latest is 3. Okay, 3 o'clock, I see you. If you find your way back and there's a map and so forth.

[58:22]

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