To feel the pace of an animal, this kind of rhythm, is to feel something actually more fundamental about ourself. Closer to what I would describe as what we are. in our senses and in a pace that arises within the horizon of immediacy. The larger, what I call somatic body. The way we feel the physicality of the world.

[01:04]

If somebody pokes something at you. Out here you're not bothered, but in here it bothers you. So your body is at least this big. So what's technically called peripersonal space. Meaning peripheral space. Das kommt von dem Wort peripherie, also Raum. Like again, as I've said before, if you study the brain of a monkey who's swinging a stick, the brain indicates the body's as big as a stick can reach. Also, das habe ich schon mal gesagt. Like we can feel the space of our car. But we can actually feel the space of each other too.

[02:28]

But that requires being in the pace of the white ox. So this means that the body of this statement in this koan means the body of the patched robe mendicant or adept, is the white ox, is this larger somatic body. Now, if I want to feel the somatic body that's present in this room, I can't do it from my temporal self.

[03:40]

It's only possible from my spatial self. Excuse me, temporal? Time-based self. Okay, because... Okay, can you just say it again and make a different word out? Okay. I can't feel the spatial body of us right now, of what we are. Ich kann diesen... If I'm in the mind of who I am, or I see you as who you are, I can only know this spatial body when I feel what you are. It means I can't be in a time-framed identity. A temporally extended identity.

[04:50]

Rooted in past and expectation of the future. If I can only feel our somatic body, And even know what to say. If I'm in a spatial body, a spatial identity. Located in a horizon of immediacy. Which includes you. And that's what the white ox represents in Zen story.

[05:52]

The pace of another time. The pace of childhood. Or the pace of meditation when subject and object have collapsed. Or a pace somehow that can include fundamental rhythm we all have. Yeah. I still don't know if I've made very clear the difference between what we are and who we are. Is it clearer than in Berlin?

[06:56]

More tangible? More palpable. Then I also want to say that if I'm looking at you, it's a physical act. It's not a thinking act. I almost feel my eyes have a substantial quality and brush on you and then brush on you. Also, I feel also I'm a canvas, which your phenomena is a brush brushing on me. I'm trying to give you a feeling of the physicality of what we are in existence.

[08:00]

Well, we're all objects. Some of us are subjective objects. And we can observe this in a way unique to us, this existence. And we can observe in a way unique to us, this existence. That means the way we observe is unique? Yeah. Also, wir können auf eine für uns einzigartige Weise beobachten, wie wir sind.

[09:02]

And we can rest in this act of observing itself and not in the object's observer. Und wir können in diesem direkten beobachten und nicht in den Objekten selber. Now, the last thing I'd like to offer before lunch. What do you call it, a forespice or something like that? Is the different idea of future which the Chinese have. Is it we, at least in English, and maybe it's slightly different in German, We talk about going into the future. And you can't go into the future unless you know where you're going. Und man kann in eine Zukunft nicht hineingehen, solange man nicht weiß, wohin man geht.

[10:07]

I can't go to Karlsruhe unless I know what direction Karlsruhe is. Ich kann nämlich nicht nach Karlsruhe gehen, ohne zu wissen, in welcher Richtung Karlsruhe liegt. Our common idea of the future in English is a temporally extended future from the present. And we emphasize its expectedness, its predictability. And we know it's not predictable completely. Wir wissen, dass sie vollständig vorhersagbar ist. But we try to make it predictable. Aber wir versuchen, sie vorhersagbar zu machen. With insurance and all kinds of things. Mit Versicherungen und allen möglichen Sachen. And you know, I'm stupid.

[11:08]

Also ich bin einfach dumm. But I've just wanted to stick myself in this world without a predictable future. And it is stupid, I have to admit. Es ist schon recht dumm, das muss ich zugeben. But I had to do it to see what it's like. Aber ich musste es einfach mal machen, um zu sehen, wie das einfach war. I have no insurance, I have no savings, I have nothing. Ich habe keine Versicherung, keine Sparnisse, ich habe gar nichts. And I really don't want any. Und ich will auch einfach keine. But now you guys think, oh shit, we're going to have to take care of him when he's old. And I'm sorry if you do take care of me, I'll let you. But it's not that I want you to take care of me, and I'm not that far gone yet. But you know, and we don't all have to do this, but as a practitioner of this strange, precious teaching, I wanted to give myself no way out.

[12:26]

So in Chinese, the future is entirely unexpected. This is the culture in which Buddhism developed. And which Buddhism helped develop. You don't go into the future. The future comes to you. That's a very different concept. The future comes to you always in its unexpectedness. You know, it slaps you in the face. You don't know what it is.

[13:46]

The future is something you grow into, not go into. Die Zukunft ist etwas, in das man hineinwächst. Es ist nicht etwas, in die man hineintritt. It means the self is a construction site. Das bedeutet, dass das Selbst eine Baustelle ist. The self is always being constructed in relationship to the unexpectedness of the future. Das Selbst wird immer konstruiert, gebaut in Bezug zu diesem Unerwarteten der Zukunft. So this is a spatial sense of the future. Das ist also ein räumliches Verständnis von Zukunft. The future is an extension of this spatial horizon of immediacy. Excuse me? The future is a spatial extension, not a temporal extension. Die Zukunft ist eine räumliche Ausdehnung, keine zeitliche Ausdehnung. Now, of course, we also can

[14:50]

Chinese people do, everyone does, have also a temporal future. But that's more a practical matter of scenarios. The sense of your identity is located in the spatial horizon of immediacy. Denn sein Verständnis für Identität liegt eher in diesem Horizonte unmittelbar. Which is always interacting with what you are and who you are. Das immer in Interaktion steht mit dem, was du bist und wer du bist. In this unexpectedness of how the world exists. In dieser Unerwartetheit von dem, wie die Welt existiert. So you're not surprised that you can't meet the future. Oh, I'm this kind of person, I can always... You don't know that.

[15:59]

You only know you have to be able to function in the unexpectedness of the future. So self in that sense is always under construction. In diesem Sinne ist das Selbst ständig im Bauch, finde ich. What do we call the world? Was nennen wir die Welt? Let's say the moment that we have much. Let's sit for a moment and then we'll have lunch. This moment-by-moment existence.

[18:05]

This subjective object. Extraordinary subjective object presence. How satisfying it is. Refreshing it is, the future is. And how refreshing it is to know our fundamental existence. Our simple existence. In which we have no place to go and nothing. when sometimes, maybe once a day at least, we know this, lazily know this white ox.

[19:35]

It's fundamental existence. unsere grundlegendste Art des Seins und Existierens. this stillness in the midst of activity which we learn first bodily eventually it is present can be present all of our

[21:21]

Und mit der Zeit kann das immer in unserem Leben gegenwärtig sein. This precious teaching. Diese kostbare Lehre. I feel I've talked enough.

[22:28]

And as you know, they say that if you talk too much in Buddhism, you develop thick, bushy eyebrows. I don't know what they're talking about. You know, but I do want us to go into not... You know, we have to have some sort of conceptual understanding of our life. But I hope we can find that conceptual understanding from, first of all, feeling our life. As I come into the room, I really settle into the feeling we have here. Yeah.

[23:34]

So, what does anyone want to say? Yes. I'm getting to depend on you. Thanks for having something to say. We heard that in the beginning it's better to ask what am I instead of who am I. And my question is what or who is asking this question. When you ask what, you don't have a simple answer to what is breathing.

[25:01]

There's just breathing. Do you accept that sense? Okay. So it is possible for mind to observe mind. Es ist möglich, dass der Geist den Geist beobachten kann. But that mind doesn't have to be, that observing quality doesn't have to accumulate the historical experience we call self. Aber dieser, sagen wir mal, beobachtende Geist, der muss nicht das sein, wo wir unseres To respond to what you said. You know, I might have to sort of like try to work my way toward it.

[26:02]

But let me, maybe I'll come back to it in that way. But let me just say, there's a capacity for the mind to observe itself. That's all. Okay, so, when you're chanting, in the morning, as we do, you can notice that you're chanting. dann kannst du beobachten oder bemerken, dass du rezitierst. You can think about something else while you're chanting. Du kannst aber auch, während du rezitierst, an etwas anderes denken. So that's just the capacity of the mind to do two things at once. Das ist einfach die Fähigkeit des Geistes, zwei Sachen auf einmal tun zu können.

[27:03]

Now, that capacity of the mind to do two things at once is not necessarily a who who's doing it. Okay. That doesn't satisfy you. It doesn't completely satisfy me either. Okay. So let me... I also need to understand better what you mean, but let's, what you mean by who is asking the question. Also, I should also be able to understand a little better what you mean under who is asking the question.

[28:04]

Yeah, and we have that simple problem that we're, in our language, you know, I mean, the classic example is in English, it rains. Ein klassisches Beispiel dafür im Englischen ist, es regnet. But no one's ever been able to locate the it that's raining. Aber niemand hat bis jetzt dieses es gefunden, dass da immer regnet. You could just say, rain rains. Man könnte auch sagen, regnen, regnen, regnen. There's no one doing the raining. Es gibt niemand, der das Regnen macht. And just because we ask ourselves questions, doesn't mean there's someone doing the questions. That's somehow separate from the process of noticing. So let me, I have to speak about this in a way that's useful to everyone too. Ich muss hier aber darüber sprechen in einer Weise, das allen nützlich ist.

[29:11]

So, let me just say that much for now, okay? Lass mich deshalb für jetzt nur mal so viel dazu sagen. Okay, someone else. Ja. Intention zu halten. Okay, holding an intention. How do I actually know that I'm holding an intention? If that's a path that's outside of thinking. Can I know my intention? You introduce it to yourself. Du stellst sie dir vor, dir selber. You discover the intention. Du entdeckst diese Intention, diese Absicht. It either appears to you sort of half or fully formed. Entweder taucht sie dir so halb oder ganz ausformuliert auf.

[30:13]

Or you use discriminating thinking to work your way toward it, to come to it. das diskriminierende, das unterscheidende Denken, um an diese Intention hinzukommen. But once you have the intention, aber wenn du mal diese Intention hast, then you want to give it some form, dann willst du ihr eine Form geben, in language, durch Sprache, that sort of sticks together as a phrase, dass es in einem Satz zusammenhält, or as an image, oder als Bild. And then you repeat it sufficiently or remind yourself of it sufficiently. That you can feel that it's present. It's present in your noticing, thinking, even it's subconsciously present. Okay. Does that partly answer your question?

[31:20]

Can the intention be present without language being present? Of course. It can be an image or it can just be a feeling. I mean, the phrase that seems to be most useful to people Der Satz, der für Menschen am meisten hilfreich ist, scheint dieses bereits verbunden zu sein. That's an antidote to the assumption we have that we're already separated. So if you find some way in English or German to say already connected, when you create a habit joined to each perception, that you feel, as you look at somebody, already connected. And every time you think a thought like, well, I'm separated, I'm not there, I'm lonely or something, You counteract that with the feeling already connected.

[32:42]

And that distills into a feeling. And pretty soon you just have that feeling whenever you do anything. And that phrase already connected, if it becomes a view, It becomes the view you bring to the world. And as I've said, your perception will start confirming connectedness rather than confirming separation. Okay. Like right now when I look at you, with a little help from your hair, I see a white box.

[33:59]

And I feel very lazy. Someone else. Intention. Does it have maybe something, intention, subject, intention, does it have maybe something to do with kind of joyful or excited creative doing? Also, wenn ich zum Beispiel schreibe oder male oder zeichne. When I write or paint. Da rate ich zu einer Art, ich sag jetzt mal, kreativen Flow.

[35:02]

I get into kind of, let's call it, creative flow. Und dann, ja, entwickle ich so eine Begeisterung einfach. Und dann frage ich mich manchmal, wer ist das denn, der da zeichnet? Wer ist das denn, der da schreibt? So then I get a kind of excited thrill or something, you know. And then they ask me actually, who is it who's writing or who's painting or something like that. And when you ask the question, does it help you write or paint? Does it help you when you ask this question when you write or when you paint? Does it help you when you ask this question when you write or when you paint? You know, I've been avoiding during this seminar of introducing the phrase of Dogen's, which I've introduced in every seminar for the last six months.

[36:08]

In this seminar, I've tried to use this sentence Yeah, but maybe now I will break my how to stop resisting. Which is to cultivate and authenticate the 10,000 things. Die 10.000 Dinge zu kultivieren und für wahr zu erklären, indem man das Selbst zu ihnen trägt, das ist ein Irrweg. Illusion, also Verwirrung oder Täuschung, das ist von dem Schriftzeichen her verlaufen. And 10,000 things is usually translated as myriad or many, but that's really instrumentally not a good translation. Because it is a generalization.

[37:11]

And the 10,000 things is something specific. It means actually the things, stuff. You can relate to 10,000 things. So from the point of view of practice, you're letting painting paint painting. When you convey the self to it, you're moving into another kind of mind. Sobald du das selbst dahin führst, dann führst du einen anderen Art Geist dahin. So Dogen's companion phrase. Und jetzt hat Dogen noch einen Kumpelsatz dazu.

[38:16]

When you let the ten thousand things come forward. And cultivate and authenticate the self. This is enlightenment. Okay. So the more, from this point of view, this prescriptive view, That you can act without conveying the self to things. Thinking in self-referential ways. This is an expression of or a cultivation of authenticating the world as realization. This is an expression of or you're cultivating and authenticating the world through realization. So, again, in practice, you want to, as little as possible, convey the sense of self to what you're doing.

[39:34]

As much as possible, you don't want to let rain rain without anybody doing the rain. I can't say right now that anybody I know is speaking. I can't say right now that anyone I know is speaking. There is speaking going on here as an activity. But there's no, yeah, and this object here seems to be doing it. Also es scheint, dass dieses Objekt hier das eben mal tut. But I don't have much experience of I'm thinking about it and I'm saying something. If I do that, I have a very limited amount to say.

[40:35]

Ich habe nicht wirklich so das Gefühl, dass ich derjenige bin, der hier was tut, der was sagt, denn dann hätte ich nur wirklich ein sehr begrenztes Feld, was ich tun kann. Okay. Yeah, go ahead. I like the word intuition very much. Is that intuitive doing? Well, you know, I like you very much. So far anyway, it seems good. But I don't like the word intuition. Only women have intuition, remember? And I try to be as womanly as possible, but... Okay. But the problem with the word intuition is it's... Well, let me just say that what we mean by intuition...

[41:45]

In Buddhism, the word hardly occurs, by the way. It doesn't occur. From the point of view of realization, all thinking is a continuous flow of intuition. In what context is that? From the point of view of realization, all thinking, for a realized person, is a flow of intuition. So it's not something that pops up through a surface that, you know. What characterizes intuition usually is we have a feeling of it's true. Scientists speak of they had a breakthrough and they knew this thought they hadn't had before was true.

[42:59]

But that sense of the truth of what you say or what you do, is related to several things. One is not depending on discursive thinking. The second, having a physicality to your thinking. Das zweite ist eine Physikalität, eine Körperlichkeit, die mit dem Denken einhergeht.

[44:04]

I read somewhere, I read some essay by Einstein and he spoke about, this is the year of Einstein, that he got his ideas from his body. He'd have a feeling in his body and he'd follow it and it would turn into an idea. Also ich habe einen Text von Einstein gelesen und das ist ja auch Einstein dieses Jahr, dass er And the reason, as I've said before, the reason lie detectors work a lot of the time is because it's difficult for the body to lie. People can fool lie detectors, but still it's difficult for the body to lie. And the more one's thinking is physical, if you can understand what I mean,

[45:08]

the more you can't lie to yourself or the more your thinking is like intuition. This is called realizing the truth body. And at some point you understand that whatever you think you can do You don't think just anything anymore. You think things that are possible. They seem, don't seem so sometimes. Oh, there I go talking again. Someone else. Yes. Was ist die treibende Kraft hinter allen Absichten? What is the kind of fueling power energy behind all intentions?

[46:27]

Caring. Das Sorgen um etwas. Sich kümmern. Some things are easy. Manche Sachen sind halt so einfach. What would you like me to say? It's your question. What do you feel? What would you like? Okay, for me, that behind our intentions, just motivation is enough, that seems not enough or simple to me. So behind our intentions or behind our motivation? Motivation is behind intentions, just the caring or something.

[47:40]

So what would you like to be behind motivation? There must be some kind of... There seems to be some kind of conducting or leading force that brings you from one transformation to the other. We always say we go from one transformation into the other. What is this power? You mean some kind of guidance? The energy that is behind it. The real source for change. This real source for change, this energy which really makes change. Okay, so the second law of thermodynamics is that everything will end in entropy. Entropy, but there's contradiction to that too, but go ahead.

[48:43]

So it seems that there can be a kind of end kind of state in a system that you can reach. But here we sit and we're alive and lively and everything is changing and developing. Yeah, that's true. So, but is it worth saying something about it? I think going back to whether we are, my feeling is that you can't, you stay alive because you care to stay alive.

[50:08]

Also mein Gefühl ist, dass du am Leben bleibst, weil dir das am Herzen liegt, dass du am Leben bleibst, weil du dich sorgst, dass du am Leben bleibst. Also wir werden geboren und dann gibt es ein gewisses genetisches Momentum, das hält uns am Leben. And you only stay alive if you avoid accidents, avoid walking in front of cars and so forth. But you don't really stay fully alive unless there's an implicit or explicit decision to stay alive and you care to stay alive. Albert, du bleibst nicht wirklich am Leben, außer es gibt eine implizite und explizite Entscheidung, dass du im Leben bleiben willst.

[51:16]

We say you can only say care when you care for somebody, just to care. Es heißt irgendwie auf Englisch am Herzen liegen, aber es heißt aber auch gleich kümmern. So you care not just for yourself, but you care for your system or something like that. You care about things. If you're angry, you're angry because you care. Wenn du wütend bist, dann bist du wütend, weil dir was am Herzen liegt. So I would say that care is worth caring or caring about how we exist is one of the roots of what we do, including most of our intentions or all of our intentions. I can't say this word. It's kind of too weird. Say it again.

[52:18]

In English, it's good. From the point of view of Buddhism, strictly speaking, there's no ground of being. There's no reality behind this. There's no inherency that's guiding us through transformation. That's what Buddhism says. Again, there is no inherent. There is nothing inherent that leads us through life. That's what Buddhism says and that's what I say. I might be wrong. And another view can also be productive. Okay, for now?

[53:26]

Well, then you have to say it. I mean, we may feel in the background something's guiding us. Vielleicht fühlen wir irgendwie im Hintergrund, dass uns irgendetwas führt. And there's some truth to that. Und ein bisschen oder etwas Wahrheit liegt dem ja auch zugrunde. But it's not from the point of view of my experience, it's not unconditioned, it's always conditioned by situation. Aber von meiner Erfahrung oder Sichtweise her ist es nicht etwas, das ohne Bedingung ist, sondern es wird immer durch die Umstände bedingt. So you may have an intention, but that intention is always being spoken to by situations. It's not, it isn't inherently going to find its way like an acorn turns into an oak tree. Also, du hast vielleicht deine Intention, deine Absicht, aber die ist nicht unabhängig von deiner Situation.

[54:31]

In dieser Absicht steckt nicht inhärent eine Bestimmung drin. Es ist nicht wie bei einer And general Buddhism doesn't go back to beginnings and say you can find the end in the beginnings. This is just not a Buddhist way of thinking. But whether it's Buddhist or not, it's what I have discovered so far. So what would you like to say? Do intentions create themselves? That's the same question he's asking. You're ganging up on me. Um, um, Intentions arise from situations.

[55:45]

I have intentions now that I didn't have when I was young. Intentions have been created by the conditions of my life, by my experience. So at each moment there's a particular pattern, and in that pattern certain intentions work. At each moment in this situation, moment by moment, it's actually slightly changing. Okay, yeah. Then we're always on the effect side and never on the cause side.

[56:45]

In a fundamental sense, yes. Ganz fundamental gesehen, ja. But it's really always a victim. No. Because we're finding ourselves in that situation. You're swimming. If you're swimming, you're always on the effect side of the water. But you can still swim. Okay, yes. In what relationship are the intentions with the five skandhas?

[57:46]

Okay, what would you say? Where does your question come from? I'm just asking his question in a different way. You mean, where in the five skandhas does intention arise? Well, the five skandhas are not facts or entities or some kind of thing that exists separate from us.

[58:55]

They're a way of understanding how consciousness arises. Sondern sie sind eine Methode, mit der man verstehen kann, wie Bewusstsein auftaucht. So, if I look at you, all of you, right now. Wenn ich euch jetzt alle anschaue. That's form. Das ist Form. Kind of information, signal. Information, signal. And that's also emptiness. Das ist auch Leerheit. Okay. So, I look at you and I have some feeling. Ich schaue dich an und habe... That feeling is already, you could say, a kind of intention. Even as I have a relationship, there's some kind of intention. Then when I notice, when I have a perception about it, There's no way my perceptions aren't informed by my experience.

[60:07]

You can't have a perception without memory and information as part of the perception. I mean, a child can. but then they can't act in those perceptions. Okay, so when I have a perception, there's, you know, I perceive color or form or blue or something. Wenn ich also Wahrnehmung habe, dann nehme ich Form, Farbe oder Blau, irgendwas nehme ich wahr. When I look at you, I see a person, I don't see a Martian. And I know you're not a Martian because of memory. You look very relieved that I don't think you're a Martian.

[61:14]

I mean, I may think you're alien, but you're not a Martian. Okay, but I can also, through practice, have noticed that as memory crosses the threshold of each moment. So I can emphasize memory or I cannot emphasize memory. Or, for instance, let's take a simple example. You're doing Zazen and you hear an airplane. You can really notice that you can let go of the idea of it's an airplane. You can think of it in lots of ways. In Crestone, you know that in Crestone, it's one of the most isolated places in the United States.

[62:19]

Also, zum Beispiel in Crestone ist das einer der isoliertesten Orte der Vereinigten Staaten. But if you draw a straight line on any map from Los Angeles to New York, it goes straight over Crestone Mountain Sand Center. So you hear the early morning flights and you hear the late afternoon evening flights. And you could think, hey, there's Los Angeles, that's a Delta flight. Or you could... Not think that. Or you cannot think it's an airplane. And it's just sound. The music of the spheres. And practice also is to just hear, just see as much as possible without bringing any of this other information in.

[63:32]

Und Praxis heißt auch, so gut es geht, so viel es geht, einfach nur zu sehen, einfach nur zu hören, ohne das alle andere mit hineinzubringen. There's less experienced reference thinking or self-referential thinking. Es gibt weniger auf Erfahrung bezogenes Denken oder auf das selbstbezogene Denken. And for some reason, when you... Just hear, or hear your own hearing, as I always say. It's often accompanied by bliss. Hi, Sophia, you can come in. Okay, that's enough.

[64:58]

Maybe there's more there, but I'll see if I can come back to it. Someone else? You've moved. Yes. You said that who we are we cannot establish before we find out what we are. It seems to me that the more I deal with this, what I am, and come into this spatial feeling, the less the other question is important to me. It seems to disappear. Can you do it in German, please? You said, before we actually take care who we are, we must first find out what we are. And according to my feeling, the more we deal with what I am, the less important the question of who I am seems to disappear.

[66:05]

So just to make it simple, did you say the more you notice what you are, the less the question or concern with who you are comes up? That's exactly right. My experience. And the more the who aspect of what we are comes up in a much more essential and manageable way. And the more we emphasize or find ourselves located in what we are, the more, as you say, who we are hardly arises. And the degree to which we need to deal with the kind of person we've become, personality and so forth, Und der Grad, zu welchem wir uns damit auseinandersetzen müssen, wer wir sind oder was für eine Person oder Persönlichkeit wir sind und so weiter.

[67:36]

Dieser Grad wird leichter bearbeitbar. Desto weniger wir uns damit identifizieren, desto eher wird es oder desto mehr wird es akzeptierbar. Okay, anyone else or is that enough for now? Yeah. I told in the last seminar, in the last seminar I told how I got this message in my New Thoughts to Tea. Last seminar I explained what happens to me with that phrase, don't invite your thoughts to tea. So I'd like to hear a few other intentions or intention phrases, just because I'd like to have some other ones.

[68:57]

Other than don't invite your thoughts to tea. Yes. Well, I gave you one just before lunch. No place to go and nothing to do. Another fruitful one has been fruitful for people and for me is just now is enough. Because just now sometimes isn't enough. But it isn't enough. It has to be enough because there's no alternative. So what is the mind in which just now is not enough? And what is the mind which finds always just now is enough? Another good is not knowing.

[69:59]

Knowing is nearest. That's enough to start with, isn't it? Yeah. Okay, so let's have a break. It's early afternoon and I'd like you to meet in small groups afterwards. And what shall we consider? Maybe it makes sense to consider the difference between being located in What we are in contrast to who we are.

[71:00]

Vielleicht ist es eine gute Sache, darüber nachzudenken, den Unterschied zwischen was wir sind und wer wir sind.

[71:07]

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