She's my disciple, and Dan Welch, you don't know him, but anyway, his wife. Dan Welch, someone's been practicing I've been practicing together with since the 60s. And he's the assistant abbot at Custer. Who also happens to be a superior, innovative pizza cook. And he and Christian came all the way from Crestone to make pizza in a wood-burning oven for the 10-year celebration.

[01:08]

So somehow they managed to make this wood-burning oven. function well enough to cook pizzas for 200 people. I don't know, how many pizzas did you make? Forty-five. Forty-five, you know, it takes a few minutes each. So anyway, Rocio is a non-conservative Mexican, and Mexicans aren't very conservative. She's actually a professor of experimental psychology at the University of Mexico. Experimental psychology.

[02:17]

And she made this for me, and she said, I deserve a raxo called Red Thunder. Well, I don't know if I deserve it, but at least I'm willing to wear it. Now, are we all here? Are a few people going to come tomorrow? Okay. Okay. Yeah, and so one of the reasons Christian is here is because he came to make pizzas. Another reason is that he's always wanted to participate in the seminar. And he's one of the people I like to work with most as a translator.

[03:25]

And he's currently director of Creston Mountain Zen Center. And I guess you were director and treasurer and things like that of Janosov, too. Schatzmeister, sounds great. Master of the treasure. Sounds like something from a pirate story. Maybe you could say something yourself about your interest in, a little bit about your instant consolation work. Maybe you can say something about your interest in the exhibition work yourself. Now? Yeah, a lot, for a minute. Okay. In English, you do.

[04:25]

I mean... I guess. I don't need to hear. I don't need to hear. I met an exhibitionist in Germany and I heard about the family exhibition for the first time and made one with my whole family at that time. And that fascinated me incredibly, an extremely simple phenomenon to be able to feel someone else physically in a system. I was simply fascinated by this phenomenon. Something came out of it for me, I would say, a solution, but I was at least as interested in being in the representative role and experiencing my body in a, as I felt it at the time, in a kind of transparency for the feelings and for the

[05:40]

the life situation of other people. And since then I have always dealt with it, also theoretically. When Bert Hellinger started writing books about the study work, I read them and now my best friend from his student days has started to do an apprenticeship with Matthias Weiger von Kiebert and since then we have always been Bring ideal translators to me. Okay, now I always wonder a little why for me this is a different seminar than my others.

[07:06]

Although not so many others anymore, because now I've stopped all outside seminars, outside of Johanneshof, except one in Hannover and one in Rastenberg plus this. Although there are not so many other seminars now, because I stopped teaching outside of Johanneshof, except the seminar in Hannover and the seminar in Rastenberg, which takes place before this seminar. Well, it's an experiment, and if you could work, and if I can make this kind of schedule work for myself. Okay. Anyway, I wonder why this seminar is different from others for me.

[08:09]

And, yeah, now most of the seminars I do, the majority of people I've been practicing with for many years, 10, 15 years often, Yeah, and more. And also, some seminars are more than this. you know, a full week or more. So I said, why do I feel somewhat differently about it? Yeah, it's partly because of the topic and it's partly because of you individually. But it's partly also because, I just noticed this recently,

[09:14]

that in the usual seminars, like the one I just did, and on Sunday, I feel compelled and constrained and direct it, maybe, to only speak about those things which can be practiced. And I really, if I speak about anything that can't really be practiced, I feel uneasy. But for you, I feel I can speak about things from the point of view of what can be understood, not necessarily only what can be practiced. But with you I have the feeling that I can talk about things that can be understood, that can simply be understood and not necessarily have to be practised.

[10:40]

So I was asking myself, what's the difference? Because, you know, several reasons. One is what could be understood because to understand a teaching or a practice. When you understand a teaching or a practice. There are different reasons, but what can be understood, what do I mean by that? You can extend it or apply it in more circumstances, in a variety of circumstances. And you can see where it leads You can think about where it leads, which, if it's a practice, you don't want to think about where it leads.

[11:57]

You only want to go where it leads. You don't want to think about where it leads. And, you know, it's a real responsibility to not... present an understanding that makes people think about, oh, then my practice will go this direction. That's not good. You lose the subtlety of practice when you anticipate mentally where it might go. Yes, so it's, you know, it's rather different for me to speak about it if you're confident because you're taking it that you're rooted in psychology and not just in practice.

[13:01]

which was rooted in psychology, and not just in practice. I take it for granted. I'm assuming that. Or I'm pretending that. And then also, there's... Is it in unusual circumstances? Yeah, and again, I'm assuming that the majority of you, or at least the core of what we're talking about, is very often constellation work. And that constellation work, I would call, is often an unusual circumstance. And you find yourself in a situation where a certain

[14:20]

powers are activated, which go beyond what one is likely to know through one's personal practice. So in those cases it's useful to think about a picture of practice and the teachings that can be... In such circumstances, it is very good to think about a picture of practice and the teachings that are obtained through understanding. And also what I do to some extent in these seminars once a year, I try to bring up those aspects of practice or the things we together are interested in.

[16:05]

that have changed or developed in some way since we met last. Those aspects that have changed or developed since we met. In other words, I find myself looking at the similar concerns or topics... And for me, during the year, often I get a better understanding or look at it somewhat differently, et cetera. And then I try to share that with you. Yeah. So one thing I mentioned in this last seminar, just to end it suddenly,

[17:26]

is an anecdote in which I used the image of balloons. So I'd like to mention that again, bring it up now. But first let me say also there's many lists of teachings. The stages of teachings. And the Abhidharma, the development of the Abhidharma was around the beginning of our so-called common era. And it went on for some hundreds of years.

[18:36]

And it was maybe the most creative period in the development of Buddhism. And the main interest was the structure of mind. Okay. So they tried to systematize it and made a lot of lists and so forth. In one of these lists, the number 10 and number 11 are... Number ten is the adept learns to understand, has understanding of and insight into the nature of the body.

[19:47]

Inside into the nature of the body. Develops an understanding of and has insight into the nature of the body. and he comes to know the distinction between mind and body. Now that's considered something very basic the earlier nine stages are meant to prepare you to do that thing. I think only in the West would it be expected of a group of students or practitioners or adepts, would it be expected that there would be

[21:06]

understanding and insight into the nature of the body, and the distinction between mind and body. And then it says, the adept, with number 11, and the adept becomes skillful at calling up a mind-made body. And then number 11 is that the adept, the ability, has a body produced by the mind. Well, again, to me, I read that and I'm startled. Yeah, an extraordinary thing. But when we, I think, to the little I understand constellation work, we could say maybe you're calling up a mind-made body.

[22:33]

Or perhaps you're calling up a body made mud. In any case, when I'm studying these things and practicing these things, certain things that I work on, I forget you guys. And this is one of the examples. Now, my anecdote about when I used the image of balloons. Because this experience I'm going to describe is, for most of us, I don't like this movie. even longer, has been familiar to me. But I was struck by it in a new way, a particular way.

[23:47]

Rika has to hear it again, I'm sorry. And Ulrike, I have to say sorry again. And you too. And you too? So you're excused if you want to. Anyway, here I was driving to a firm, I can't remember now, I've probably figured out the seminar I did just before I came to Europe, the end of April. A seminar in Boulder, Colorado. And I was typically, in this case, you know, had to drive at a time when I, I don't know why, I hadn't had any sleep the night before if I didn't.

[24:48]

Or, I don't remember, but I actually wasn't sleepy. I was kind of tired, but not sleepy. So I'm grabbing a long pipe. You know how I suddenly found that... I wasn't holding the structure of consciousness together very well. I lost the feeling for the relevance of the street signs and the presence of cars. I'm exaggerating a little bit. What are these cars doing in front of me? So I thought I'd better take a rest. But I know a rest can only, can sometimes be a minute or two minutes. Yeah, so I pulled, I was in, Rather, the highest point, one of the highest points we have to pass through to get between Crestone and Denver.

[26:34]

It's nearly 10,000 feet, I don't know. In meters, I don't know. Not many plants up there and there's a lot of sun. So I pulled in with a small shadow of a building and tried to take a nap and put a little mask on here. But I happened to be parked right next to the door of maybe what's a restaurant or something, and people kept going in and out, you know, I mean, the door for the kitchen or something. So it was very clear to me I wasn't going to get much sleep. And, you know, I'm a writer peculiar. I have a stopwatch. I stop every night and measure to the minute how much I sleep. Maybe I shouldn't have admitted that, should I?

[27:58]

Anyway, so I sat my watch on my wrist. So I actually altogether got about nine minutes before I started driving again. And the actual experience I was waiting for was a couple of minutes, maybe less. But afterwards I was completely clear and ready for another several hours of driving. So it clearly wasn't about needing rest. So since I'm very familiar with this experience, normally I wouldn't even think about it.

[29:13]

It's just something I have the habit of doing, taking very, very, sometimes 15-second naps. Not before two or three minutes or maybe two or three hours sometimes, but... But I know it can be an extremely short period of time. So this time I found out, why can it be such a short period of time? What's going on? And I found myself musing about it in relationship to the current things I'm speaking about in practice. Yeah, so the image I had was that I was

[30:22]

holding consciousness together, the strings of consciousness together, as if they were a group of balloons. And I knew it wasn't a perfect image, had a physical feeling to it that was accurate. So what I felt is when I took this little brief I let go of the balloons.

[31:40]

And the street signs went this way, and the cars went that way, and the roads, the mountains went this way. And once I had released it, And really let my hand, in this case metaphorically, let my hand relax. I closed my hand. And the strings of all the balloons came back into my hand. And then consciousness was clear and held together. It was much like when you hold something for too long at a time, you know, I don't know, gripping something, you have to release your hands now and then, even from the steering wheel.

[32:41]

You know, it's much like... So it was like I had to let go. I didn't dare let go of my hand, my mind-hand or something, my mind-made body. I didn't really dare to let go of this mind a consciousness-made body, while I was driving. But if I could stop for a moment and just let this consciousness-made body relax for a minute, At least for a moment, I could bring this consciousness-made body back together, and the structure of consciousness reformed itself.

[34:00]

then I could bring this body made up of consciousness back together and the structure of consciousness reformed itself. Do you understand the image and have a feeling for it? And it was very much like when you release your hand and put it back and then you can hold something again. And it's funny how that does help, just in terms of like holding something. Okay, so what... So this really struck me.

[35:18]

What struck me is that it takes a certain kind of energy to hold the structure of consciousness together. It's not that we have to be awake to hold the structure of consciousness together. We don't have to be awake. It's not that we have to be awake to hold the structure of consciousness. But I would rather state it, we have to have the energy that comes with being awake to hold the structure of consciousness together. In other words, I would say being awake is a certain kind of energy. Well, I've often... implicit in everything I've been doing for some decades, that the structure of consciousness is a learned behavior.

[36:41]

And I'm convinced that different cultures actually structure consciousness somewhat differently. And when we, yeah, some basics are needed. We at least have to be able to structure succession one rule after another. And thus we teach children to say their ABCs and count to ten and so forth. And that's not about learning to count to ten, it's really learning to structure the consciousness to create succession, one thing after another.

[37:55]

And we need here and there and so forth. And for some reason in Japan and China, it's very clear that we learn to structure our consciousness. And because they, for instance, say we should make a language system that's as complicated as possible and takes as long as possible to learn because it structures the consciousness of the people who learn it.

[38:58]

That certainly wasn't understood by General MacArthur. I mean, he's one of the most brilliant military tacticians, strategists that's ever lived. And he's one of the most brilliant students that West Point, the American World Trade Academy, has ever produced. But he wanted to simplify Japanese language. Because he said we should make it easier to learn so everyone can learn it.

[40:04]

That's because of MacArthur that the newspapers are limited semi-legally to 2,000 characters. But as I pointed, I think in other contexts I pointed this out before, a scholar might know 20 or 30...

[40:27]

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