opens. And when you do that, and I think it seems to be pretty easy for people to do it, you're actually... you're practicing a yogic skill. And in Zen practice, much of Zen practice is rooted in developing an extended and continuous non-anticipating field of mind. Yeah, so, first I said non-anticipatory openness, now I'm saying non-anticipatory field of mind.

[01:03]

And I think it's useful. I mean, sculpting is, you know, maybe it's quite a powerful idea, but maybe a field is more powerful. To recognize you're in a field all the time. If we want to define, I mean, Neurologists and everybody nowadays trying to define consciousness and they're trying to define mind and so forth. But they're trying to give it a kind of objective or entity-like definition.

[02:21]

And that may be a good example of so-called misplaced concreteness. Maybe we can define mind as simply the feel, F-E-E-L, the feel of knowing. So you're developing your mind in a yogic sense when you develop the feel of knowing. So now we could say maybe a... the feel of an intentional but non-anticipatory field of mind. I'm looking at this and speaking about it rather philosophically.

[03:47]

But in fact, we were doing it this morning. I mean, when you say, you be the mother or you be the foot. The foot? This is fantastic. Here we can give a voice and autonomy to a part of the body. Now, most doctors don't ask a person, would you let your foot speak to me? But the brilliance of the craft of of a consolation practice, is we can give autonomy to parts of our body or our situation or, you know, almost anything, and ask it to have a... It's voiceless, but to ask it to have a voice.

[05:17]

Now, this was not developed through philosophy. It was developed through the craft of trying out how to create a... a healing practice of recognizing and accepting. Recognizing what? a recognizing and accepting practice of healing.

[06:18]

And also one of the things we're learning in doing learning and making real for ourselves is that our existence is multigenerational. Und ein weiterer Aspekt, den wir hier lernen und den wir uns vergegenwärtigen in der Aufstellungsarbeit, ist, dass unser Sein generationsübergreifend ist. We're multigenerational beings. Wir sind generationsübergreifende Wesen. We're also individuals, but we shouldn't let individualism push our multigenerational identity away.

[07:28]

So we create a field. A field. F-I-E-L-D. We have an intention to feel the field of another person. And you can do that in the apothecary. In Kaufhof. You're standing by a clerk and you can feel the field of this person. And trying to do that in Kaufhof starts teaching you something like you yourself have to be in a kind of receptive stillness.

[08:39]

So we're establishing a field, we're establishing a field for the field of another person. And I would say, in this order, we're establishing the feel of a field itself. And that happens just by beginning to think multi-generationally. Yamada Munmon Roshi, who was my teacher while I was in Japan, a Rinzai teacher, he said the single most important thing for a practitioner to actualize

[09:45]

Er sagte, das Wichtigste, was ein Praktizierender oder eine Praktizierende verwirklichen sollte. And I find as I get older, I come back to this more and more often. And he said, it's to feel gratitude, gratefulness, grateful for the fact that everything is working simultaneously to make this moment possible. Er hat gesagt, ist, dass du Dankbarkeit empfindest. Dankbarkeit dafür, dass alles gleichzeitig zusammenwirkt, um diesen Moment zu ermöglichen. Life and death are just ongoing activity. And Dogen calls it undivided activity. Dogen's a Zen teacher from the 15th century in Japan. There's life and there's death. There's life and death.

[11:10]

He says it's all actually an undivided activity, appearing sometimes as life and appearing sometimes as death. Within that, what Mumon Roshi said, is we bring this which we cannot know into a powerful relationship to our lived life by being grateful for it. And I see Guni acting this out often in the constellations. She gets generations of men to support a man or generations of women to support a woman.

[12:32]

Or she asks that... Let this belong to itself and let that belong to itself. This is, for me, an example of actualizing this gratefulness that everything is making this moment happen. So we have a feel for the field of another person. And we have a non-anticipating openness to that field. And then we develop a feel that we're living in a field.

[13:45]

There's no reality, there's only relationality. There's only relationships, there's no reality. Und dann entwickeln wir daraus das Gewahrsein, dass wir ständig in einem Feld leben. Es gibt keine Wirklichkeit, es gibt immer nur Bezogenheit oder Beziehungen. Multi-generational awareness is relationality. Ein generationsübergreifendes Gewahrsein ist ein Beziehungsfeld. To feel the field of another person is relationality. So it's the feel of another person and the feel of yourself. And it's almost like you can feel the other person from inside. And maybe you are.

[14:58]

Okay, and then there's the feel of the field. And then there's the feel of the mutually created field. Okay, and that teaches us something. Yeah, because, yes, you can feel another person, but when there's five or six people all establishing a feel for the field, you get a mutually established feel. And I think you all see, if you've done translation, that field is alive. That field asks you to move.

[16:14]

You don't feel comfortable here, so you feel a little more comfortable there. And the field begins to have a voice. It begins to speak to you. So, yeah, you could feel the field of the other person and perhaps yourself. But if, you know, one or two voices... But the mutual field begins to have several voices. Where are they coming from? Somehow you start feeling them and speaking them. This is something mysterious we can learn from.

[17:22]

In other words, I said, why does anything exist at all? How does it exist? We don't know how it exists. Even Einstein's theories, etc., are simply theories that are effective, but they aren't the world. Scientists often think their theories, when they prove themselves to get good results, are the world. No, they're still a subset of what's going on in the world. Keep your center in the middle of a constellation.

[18:24]

I watched Iris. becoming another person in a constellation, but she took care of her glasses and knew she had to take care of her glasses and put them in her pocket. So she was open to this field of this mutually created... But she still knew she had to take care of her glasses. So you can begin to, you know... Know yourself in a field while you're open to it.

[19:31]

And you can begin to extend your sense of knowing beyond your usual experience. Your usual way of knowing. So I think, from my point of view, you know, I'm supposed to be a Zen teacher. So from my point of view, doing something like this seminar here does a lot of my work for me. Thank you. Because it can give you a direct experience that you can maintain yourself and at the same time generate, together with your circumstances and others, a field of knowing that opens you to what you can't usually know.

[20:52]

Weil dir diese Arbeit eine unmittelbare Erfahrung davon geben kann, dass du dich selbst spüren und kennen kannst, während du gleichzeitig zusammen mit anderen ein Feld eröffnest, das dich wiederum für das öffnet, was du nicht voll mit dem Verstand erfassen kannst. And this is an overlap with Zen Buddhism. now just to try to make sense of all these things I've said if you want to explore this as a practice explore the sense of a non-anticipating intentional field of mind Like you'd like to be more grateful for everything. You form that as a field of mind, and you just hold it, but you don't try to do anything with it.

[22:00]

You just let it have its own power. You learn to establish this mode or modality of mind. Listen to the sky, the hills. and the complex situation you're in when you drop your usual sense of mine and yours. Well, that's more than enough. Those are some observations that I've come to over the years of being part of this constellating craft.

[23:05]

But these are just a few observations that I have collected over the years to be part of or to take part in this craftsmanship of the exhibition practice. If somebody wants to say something, it's fine, but I think really the time is limited and it's more important now to embark, set sail, set sail in the field of a new constellation. I think if someone of you wants to say something, you can do that. At the same time, I think our time is limited and maybe it's already time. And what's amazing is at least when I do, you don't know where you're going to go. I mean, you leave port and then you're out in the high seas. And somebody was already rocking on the high seas.

[24:34]

You were rocking in the boat there. And suddenly the word slaughtering house appeared. That was amazing. He just appeared out of the field. Okay. Thanks. Thank you. You're welcome, dear Guni and Walter. Thanks for coming here again. Keep finding words for constellation practice that keep reflecting back things that I could never express or articulate. I'm immeasurably grateful. I just watch you and I speak what I feel from you.

[25:44]

And also, if any of you have any comments about how we can use this space, because this used to be a carpentry shop. And this was a carpentry shop, not a schreiner. And now it's a constellation shop. And what we're trying to do here is develop a feel for the space as maybe realisational space, space in which you can find something about yourself. So any comments anybody has, you can give to the director, Frau Director, and she can let us know. Okay, thank you.

[26:56]

Thanks for translating. My pleasure.

[26:58]

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