Is there anything from afternoon yesterday that I should know about or we should bring up to the group? Nothing, huh? Yes. The impression of the words you put on the second paper were a kind of dance with the mind and all these ideas, and then it continued in the constellation. Ich hatte den Eindruck, dass dieser Tanz mit den Inhalten auf dem unteren Blatt dann, nach einigem, was Rosche interessiert hat, sich fortgesetzt hat in unserer Aufstellung. so that these ideas were put into person, were moving gently, and I was very, I was covering very much of my work.

[01:05]

Yes. So I was in the same constellation which he just mentioned. It was quite obvious for me how easy it was to do this constellation with the ideas or concepts which were put on the board. And at the end a question came up for me because the person who did the constellation was first identified with the observing mind. And later on there were two people because there was then the person and the observing mind.

[02:23]

And my question would be whether we could perceive this person like this bed of the river we were talking yesterday about. Yes. Whether maybe another or a different concept or metaphor would be more appropriate. Which came into my, a word which came into my mind which might fit was this mental continuum. Yeah, okay, thanks. Vielen Dank. Yeah, I think you can take, at least I find,

[03:39]

again, some kind of implicit relationship to Constellation. But the way, if I come to the point where I feel, say, areas of darkness in myself. Or areas I can't reach into. But it seemed I carry with me that are, as I said, keyed to me. Maybe I do something like you suggested, I sort of dance with it. Or as Siegfried said, we sort of don't understand in the usual way, we sort of swim an understanding.

[05:04]

I in effect say to myself, this darkness is here somewhere. But But the nature of it is I can't find it, but I still know it's here. And then I form the reminder that it's here. And then I just do things with the constant reminder that it's here. But then I also have the feeling It's here in my relationship with others too.

[06:14]

And sociologists and psychologists talk about intersubjective space. The space we create between ourselves. But I always find I say to myself intra-subjective space. An intersubjective space in English would imply not the space between us, but the space... In each of us, through each of us. So then I have the feeling that within this intersubjective space, this darkness exists too. So while I'm... Sometimes I feel I'm sounding nuts.

[07:35]

While I'm talking to somebody, while I'm talking to them, I'm being a sort of normal person. I have a feeling now, where is this darkness? And I look in their face and I wonder, where is the darkness? And after a while, it begins to be... understood or the feeling is satisfied. And for me, now that I know a little bit about constellation work, I have the feeling that when I'm walking around with people or talking to somebody, actually what's going on is an implicit constellation.

[08:52]

Whether it's called that or not, it's a kind of constellation, like last night. Are you able to get all of this into German? How should I know that? How should we know it? Is it like it gets in somehow in these other words? I can barely get it into English. How should I know that you get it in English? Yeah, I don't know. I can feel the little word containers and I can feel some of the word containers are fuller than others. Also, ich kann so diese Wortcontainer fühlen und einige dieser Wortcontainer sind voller als andere.

[09:58]

A little remark from the translator. Yes. I mean, the translator, not the translator, I. Yeah, a translator. I as a translator, because I only have the experience as a translator for myself. Yes. Also, ich als Übersetzer... I don't think what you say. So actually I'm not translating you in the sense of word by word, but because you said container, I somehow get a container, And I try to express what is in the container and I get the feeling whether it's now complete or not. And when I have the feeling that it's not translated correctly, I somehow have the feeling of it's not complete, there's something missing. But I cannot tell intellectually what is missing. It's just you have to somehow...

[11:00]

to get this container conveyed somehow. And it's also like empty. It's like a full bucket and then I'm pouring it out again. Okay. Do you feel something like that too when you translate? Okay. And then you're translating. It's all a kind of mutual translation here. Yeah, I feel I have to, if I can say what I'm saying, with each unit is a clear concept, if much is possible, but if I can also have a feeling in that, then if there's a feeling in each unit, I feel it's easier for you to translate.

[12:07]

So one of the things I what I speak about is articulating consciousness. Yeah, and of course translation, speaking, is... ought to be an articulating of consciousness. But again, it's not just a matter of expressing oneself clearly. It's It's that consciousness is a malleable material.

[13:23]

Maybe you have a bunch of cotton and then you're weaving cotton into cloth. And every time you weave it and then unweave it, the cloth becomes easier to weave. So something like this is a very basic idea, assumed, an assumed idea in yogic culture and Buddhist practice. So someone else wants to say something from yesterday or from this moment or whatever? Siegfried? We did a very personal constellation for me.

[14:41]

We did a very personal constellation for me. And already in a talk we did before this constellation, we attached or put the concepts which Richard brought up yesterday to the representatives within this constellation. And when is this... and if I now somehow generalize the result of yesterday's constellation, then all parts of the system become a function or an activity. Then I would say that a solution or a liberalization of the situation would happen when all people representing concepts came to a... Can be perceived as an activity or as a function.

[16:07]

Or as a function. And even those who have been defined previously as a substance, substantial, as an entity, For instance, focus or person. And even who was defined as a memsign and as an association. Yes. somehow changed into a kind of positive position.

[17:27]

Function. Okay. I understand. Thanks. That's a way of swimming in a constellation to work these things. Maybe swimming is a good metaphor for trying not to think of the present as a unit, but rather something you're assembling, you're swimming in. Angela? I would like to return to that, what you said just before, to dance with the darkness. Sounds like the name of a scary movie.

[18:30]

So that already was my question. What was your question? Is it a horror movie? That's something you don't know because by definition darkness is a black box. I always feel darkness is... I have a friendly relationship with darkness. I feel stretched and increased. Someone else? Yes. Good morning. During satsang this morning I had the idea, or the idea came up, if mem sign is naming or to give names, then is my name the mem sign of my parents, my mother, my grandparents.

[20:03]

When my own name is the name sign of my parents and my grandparents and so forth. Yeah. And now? She's more than her name? Well, she certainly, her name is certainly a mem sign for her parents. Probably if your name comes up, attached to someone else, they can't help but also think of you. So when you talk about darkness or this kind of area which is not accessible, I have an association to that.

[21:24]

So that in the cosmic dimension this is all... In the cosmic? Cosmic, yeah. This is also the case because then you have also this dark matter which you cannot grasp, which is not accessible. Okay, and nevertheless, the effect of it is very dramatic because without dark matter, everything would collapse and it couldn't expand. And maybe you could also see that as a kind of metaphor that these non-accessible dark areas within us are

[22:53]

We can't say there's a scientific connection, but we can certainly say there's a metaphoric connection. Buddhism is always working with interrelationships, not entities. So the emphasis in Buddhism would be on noticing the shift Not what so much as works on either side of the shift. Let me give you a... I find an extraordinary, but... in my life, everyday example. Every morning we say we have our Raksu or our Okesa.

[24:21]

Okesa is the big one. And you put it on your head. And you put it on your head in a very specific way. And we spoke about ritual yesterday. And we could say to try to get a Hold on ritual. I've been aggressively opposed to rituals since birth. I mean, I refused my college, my high school graduation.

[25:46]

I refused my college graduation. I wouldn't take a degree, et cetera, like that. I wouldn't wear a tie. Now I wear nothing but ties. So I had to kind of adjust myself to ritual because, you know, like in China, it's one of the main things, rites and rituals are at the center of Chinese Confucian definition of what life is. Yeah, so my life is very ritualized now, actually.

[26:51]

And for me, at least right now in this context, I would say ritual is working with edges. I mean, How does my mind, or this mind, bring attention to this object? That's an interface. There's the object and there's the attention. Memsign is a similar thing. There's the percept and there's the attention. where you bring an association to it. So that's an edge or an interface. So one thing ritual does is it makes you notice the edges, makes you notice the interfaces.

[28:06]

So how does my body and mind define its relationship to this object? Of course, it's folded at a certain way. When I pack it in my suitcase, it's always on top. But all objects you can have this. It's just this particular object has certain rituals associated with it. Okay, so you put the open edge toward the front. Someone's here.

[29:17]

Then you put... on the crown of your head on the crown chakra and then we say every morning now I open Buddha's robe okay So that's already something interesting. Because I'm going to open it. And it represents, of course, history and lineage and the tradition and all that stuff. So in a sense it's a mem-sign. Which is a little dark, but underneath is, you know, 2,500 years of Buddhist history.

[30:21]

And the sense that this is a lineage. This is not for sale. You can't buy it. You can actually buy it, but you can't buy it until it's been given to you. It only exists because someone gave it to me. And it represents a lineage of something like this being given for 2,500 years. So it's a very specific kind of carries a very specific history.

[31:25]

So now I open it up. And literally, particularly the big one, you wrap it about you. And you wrap this history about you. And It can't help. You just do it every day all the time. It can't help but start influencing you. Okay, so... So you say, now I open Buddha's robe. And then you say, a field far beyond form and emptiness.

[32:32]

And that's a shift. So it's gone from being a physical object representing history to suddenly it's a field This is a little field, but it's conceived of as a field beyond any categories of form and empty. Now that's a shift that most people, when they say it in the morning, And this is a sentence that is said by a few hundred people in Dharmasanga. And then you say, what is this field far beyond form and emptiness?

[33:38]

And then you say, the Tathagata's teaching for all being. Not beings, but being. Then you put it on. And so in a sense, in putting it on, you're in a sense enacting that. I'm sorry, I apologize for speaking about Buddhism. So directly. But it actually is an example of how memory is used in Buddhism.

[34:47]

Because remember, we have everything that's added to this percept The shape and prep sound. is memory. So the interface between percept and memory is happening all the time. And what's usually translated is mnemonic not moronic or...

[35:49]

Anyway, mnemonic means memory engagement. Mnemonic engagement. Okay, so let's just say memory engagement. Yeah, engagement. In Zen, engagement is difficult to translate. But Germans and Austrians are very engaged. Yeah, but what do you say? You don't talk about it. We don't talk about that. Yeah, when you are engaged somehow, very active, involved in it. Yeah, but I'm engaged in this project. Yeah, really? No, you wouldn't say that.

[36:53]

Yeah. Anyway, we should engage ourselves in that. made an impression, yes. So we should engage ourselves in a break soon. So let me try to finish this particular riff. In Zen and in Dzogchen, there's a lot of teachings about memory engagement.

[37:58]

And at first you don't get it. At least I don't get it. Memory engagement, what's that all about? And we can then take it, I think, that it's... I think if we understand it, that you're working with edges. You're working with interfaces. Okay. So going back to putting this object on. A field far beyond form and emptiness. Well, there's a... American philosopher named W.V.

[39:07]

Quine, Q-U-I-N-E. And he, I think he teaches at Harvard, I believe. Anyway, he says, what I'm told is a famous essay, He asks the question, what is there? Then he says, the answer is everything. He says, but that doesn't tell us anything. It just tells us a word for what's there. But in Buddhism we wouldn't say what is there, we'd say what is here. And we wouldn't say everything. We'd say something like everything all at once. Now, say you say all at once or all at onceness, you can have a relationship to it.

[40:26]

How do you relate to everything all at once? How right now at this moment do I feel you all at once or the situation? Now, a field far beyond form and emptiness means you've taken away all the categories. Okay, then the challenge is, and there's quite a few koans about this, how do you relate to form? No categories. So in this little morning verse we say every morning, beginning before Zazen, You're basically saying this represents the face-to-face history of 2,500 years.

[41:42]

And now I have the courage or chutzpah or stupidity To wrap it around me. And in effect to take responsibility for it. To actualize it. But then what is it to actualize this history? It's to know the world outside of any categories. Oh, great. I'm still sleepy. I'm not ready for this yet. But you have this shift, a field far beyond form and emptiness. And what is this field?

[43:00]

It's the Tathagata. And what is the Tathagata? The Tathagata is a name for Buddha. But it's the biggest name for Buddha. It means Buddha has everything all at once. And it literally means the one that comes and goes, who comes thus and goes thus. And this is the teaching for all of being, not beings. So ideally, and if you've been doing it long enough, When you put this on, you say, to actualize this, I have to swim and dance beyond all categories with the phenomenal world and with each person.

[44:16]

Now, what that is in a more technical sense, is using memory on the surface of consciousness and the phenomenal world. Is that crystal clear? Anyway, so how do we use the mind which is simultaneously the present and the past Do you actually transform the mind? Okay.

[45:15]

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