I speak about with certainty, confidence, sureness, certainty. Yeah, certainty in the sense that it's very clear to me that this is as, yeah, enlisted in singular how practice works. You know, maybe crafts in the sense of how he or she plies their craft.

[01:00]

In a bigger sense, you know, I wonder, well, what am I doing? I think sometimes I think I'm messing around with how we put the work together. And I say, well, I need some help. She makes sense of this with more people than just young self-practice. und daraus ein Verständnis zu bekommen mit mehreren Leuten, mit mehr Leuten und nicht nur aus meinem eigenen Gefühl der Praxis.

[02:02]

So I turn to you as Sage's Austerite. Und jetzt wende ich mich an euch als die beiden von Österreich, um zu schauen, was ihr zu sagen habt. And we can include a few people from Kassel. Ein paar Leute von Kassel, die schließen wir ein. And from everywhere else. And even from Belgium. Even from Belgium. So from Italy and from Belgium. I like Brussels. That's a good restaurant. Oh, anybody want to say something? There might be some disagreement or something, yes. By the way, what's the greatest way we had lunch time?

[03:09]

Well, since I was a kid in the Midwest. So I'm coming back to what was said morning. So something came to my mind at that point, which I cannot really take hold of. But it moves me quite . There were a lot of terms and different different ways of relating things. But I was dealing with a dynamic which distinguishes itself for

[04:14]

No matter what terms we use, it's always dealing with something which improves everything. And then I . And then there is the other, which is in which there is and being excluded and separated . For example, maybe two questions. You said, is enlightenment a possibility within consciousness?

[05:35]

Or is enlightenment something happening outside of consciousness? And for me, this feels like in that way, it really cannot be answered. It's more like It can't be by .

[06:39]

It's done by explaining something that . OK. And then concentration was also presented. This is . and immediately we think there was the other form maybe of uh space and um all right expanding what what so so this is i don't know what i'm paying for but somehow it kind of

[07:43]

I don't know. For some time now, I've been trying to find out what I'm doing that is officially called psychotherapy. And if I look for a way to express it, it's something like space. Well, it sounds like, as you say, you are

[08:57]

Hi, to sort through your experience as a practitioner and as a psychopath. And of course, by and large, just living your life. You try to find what words, terms, concepts, express what you're doing. It's like what you do. Yeah, that's the question I'm going to take. I think it's essential for us. If you're going to bring what you do to a next step, an active conscious level.

[10:27]

But when it turns you're sorting out of your experience that these are not what I'm bringing up, it's not, we don't know that. What kind of fruitful energy stream can it be? And the first part of what you said seemed to me that there's a value behind it, that whatever is good or right, something like that, has to be inclusive. And the first thing you said, that there seems to be a value to it, that whatever is good, what the biggest goodie of all, what is good, that is the greatest sugar of all, the illumination, must protect everything.

[11:36]

Yes. But let's hope that's the case. But birds still fly in the air, and fish swim in water. And not too many creatures do both. So that the turning around in oneself that we call enlightenment, That turning around is difficult in the medium, liquid, medium of consciousness. Enlightenment transforms consciousness. But certainly, it might not mean anything.

[12:42]

It means some freedom from your views or freedom from your habits of mind. Your habits of mind are mostly scones embedded in consciousness. So it doesn't make enlightenment less inclusive. You're not going to find the freedom if you're just identifying consciousness. But consciousness itself is used as a Comfort weight or fit. For example, one of the turning word phrase, gate phrase, is not knowing is nearest. Is not knowing is nearest. Well, not knowing doesn't sound like consciousness.

[14:08]

But as I said the other day, a phrase like not knowing uses consciousness to bring them to the gate of knowing. And then you stand in front of the gate of knowing not what he means. The flower is not red, nor is the willow green. The phrase brings you to stand in front of a red flower. You have to say the flower is not red. So these phrases use consciousness. Yeah. Yeah, the second part is I said that concentration is the

[15:46]

Is the gathering of knowledge directed to one point? And intentionality. But this concentration that I'm speaking about Again, sorry, the same thing I mentioned about something. But if I hold the stick up, you get a stick-arousing moment. As I say, it takes some time to remind the distraught mind. First he goes off, get away. And then you bring him back. And after a while it comes back easily. And after a while it comes back by itself. And after a while it's a state.

[17:04]

Those are the traditional stages for realizing one-pointedness. Not a theory, that's a... But once I have one-pointedness, my mind can rest where it is. So I can take this away. And you have to guess which hand. Okay. Now your mind remains concentrated. So what is mind concentrated on now? The field that mind sets.

[18:19]

So now you've shifted from what pointing us to the field that mind has constituted. And you can bring this back in. And now you can observe this from the field or space of concentration. So one-mindedness is... the other side of being able to have the samadhi mind concentrated on itself. Yeah. So it's almost like you bring mind into a point and it spreads out into itself. So what you're saying about feeling a space, or working and making space, or being in a space, I hope your psychotherapy can help me. Okay.

[19:19]

Maybe this has nothing to do with it, but... All right, I hope we can figure out some connection. But what has to stay could be your happiness, typically, is the only thing. Because sometimes it seems to be... I don't know what to do either. Yeah, and from this consciousness to the awareness. And for me, it's like a light. I like to follow. Deutsch, bitte. Well, it does seem that the I would say it does seem to make it easier to pronounce.

[20:57]

But it is the case, let me put more depth into it, that the nature of mind, the experience of mind itself without content, is the experience of bliss or joy. And we can say it's not referential joy. Joy that arises for no reason. Now, I often say, in trying to explain these things, conception. That a good practice to develop is what I call a pause for the particular. Okay. A better way to say it is a pause within the particular.

[21:59]

There's a word Paul Reed . Which means, usually translated as just this. If you look at the characters, it actually means inside this. This is not much different conceptually, but experientially, it's very different. So I see pause within the particular, not for the particular. Now that sounds right for McCann. And you'd have to have some kind of metal machine which kept reminding you to pause for a particular moment.

[23:33]

And you perhaps need a metal machine that reminds you, that constantly reminds you to pause in the croissant. PFP is a pause form. The document is going to open in PFP. The document is now going to open in PFP, not on my computer. But when you, how you find yourself within this pause for particular, is, for example, you begin to have an explanation for gratitude for no reason. Some of the panaceas say, well, that the inner technical term is one when you first have the experience.

[24:42]

The term for it becomes your memory when you first have the experience. And for me, it's when the water comes out of the faucet. I've kick-started in years my personal techniques, and it's just so great and working on the fossil. First I thought it was kind of weird. What's wrong with me? And then it spread further until it was almost like everything. And then the pause, it wasn't mechanical, it was just... just kind of grab to it, which the particular feel.

[25:52]

And then it's kind of wonderful, much years later, to find out there's a technical term for this, how perception works. Und das ist wirklich wunderbar, viel später darauf zu kommen, dass es tatsächlich einen technischen Begriff dafür gibt, wie die Wahrnehmung funktioniert. Wie ein Gefühlston bedingt, die daraus bedingt und transformiert. Thank you. Yeah, yes. I know this feeling, but I also know the other side. In the same situation, but it's incredibly horrible. I don't know what is going to be muddy.

[26:53]

I don't know what is going to be muddy. Well, I noticed that in myself. I would try to see what the state of mind was I had, or the triggers for that experience. But if I found that alternated, one day I was grateful for the water coming out, and the next day it was octopus ink, I would think that somehow practice would open the space where negative karma could condition the situation.

[28:10]

Without knowing your situation more in a better way, more clearly. I can't say much. But certainly in the practice of and trying to analyze dharmas and how they appear, if we have some kind of selfish interest or something else, the dharmas appear tainted. So at the moment of appearance, in what mind do they appear is the study of dharmas. Well, then, of course, in general, if dharmas appear, or if you find the world is continuous appearance, That variability is usually one in which arises to non-referential joy or gratitude.

[29:53]

But that doesn't mean I can't also arise in a conditioned way. Yeah. OK, maybe I don't feel I responded particularly well to what you said, but maybe I could come back. OK. Yes, I will give you. I have a question on connectedness.

[30:53]

I'm very therapy-involved with the Buddhist and I do therapy in Boulder with a therapist who is separated from the masculine and is connected to the feminine. So that men are more inclined to be separated and women are more inclined to be connected. And when we are not capable of the other, there is a pathology. And this evolution brings death. and people who are at ease with saturation and not consciousness, and people who are worshiped, and people who are at ease with collaboration with

[32:11]

And my problem is the sacrifice. So earlier this morning you said that the teaching of Zen will not really be with separation, but more with connectedness. I have not been personally practicing to learn, healthy separation. And the authorities cannot give me the gate to find this learning.

[33:29]

So my question here with what you are presenting this morning is that in one place perhaps the observer, which is part of self, And my question to what you said at home today, one is perhaps the observer who is part of the self. The only one with a little bit of concentration, which is not knowing. This morning, you said, concentrationally, people remind themselves the dynamic of consciousness. This would be consciousness.

[34:30]

So far, I have to know. I can't follow. Sorry. Okay. So, I'm trying to find the gates to learn or Ich versuche das Tor zu finden und zu lernen, wo ich mich wohler fühlen kann mit gedreht sein. And this morning, with concentration, you said, you survive, you don't mind, the stress, all stress of the mind. Imagine this acceleration, connectedness, continuity, self. So not use of the mind. So now I have to . Well, let's start coaching . I didn't. Okay, you're taking these definitions out of me.

[35:55]

And extending them into your own experience and so forth. Yeah, and of course the definitions are and immediately relate to our own experience. But I think you've got to be careful about how you extend them into your experience because they don't belong in certain parts of your experience. Okay, so first of all, I didn't really need to say that practice has nothing to do with separation. Practice has to do with every part of one's life. You need to practice all therapy relates to separation just the way it is. So practice is not trying to make us less separate.

[37:06]

It's trying to make us more connected. The way it's separated, we have separated. In practice, if that's a function cell, practice says, well, function, you need to know that you're separate from each other. But we could have a better understanding of how we connect. And not connected in consciousness. Of course, that, but connected consciousness is what politeness. Well, so, and again, Zen doesn't have much to do with Buddhism.

[38:22]

Buddhism in general doesn't have much to do with this male and this female. Even though Zen technically is a form of tantric Buddhism, it doesn't like tantric Buddhism. Some Tantric Buddhism, and more obviously Tantric, emphasize neotenia, moon, sun, and so forth. And then Buddhism at whole is concerned with your experience, whether you're a male or female. Now, maybe some used to saying men are more like this and women are more like that. But the most feminine women I've known have been men.

[39:24]

I mean... There's a number of gay men I know who exhibit more sense of caring and connectedness than any woman. There's one of my disciples who you may know about, the book Street Sanctuary Love. Whenever he was around, everyone felt connected, everyone felt good, everything was clean, everything was taken care of, and there were no complaints. So I don't know where that went. And good Zen masters, at least when he or she gets older.

[40:38]

It's supposed to be grandmotherly. Yeah. I think that was . I see the benefits of this understanding is to send little women and mothers by giving their children the first happy experience of separation. And so we will be generally more through connection, they are not properly educated.

[41:50]

They transmit an unhealthy way of separation. So, I mean, the relationship of a machine and the thing on the planet is so bright, We can look at both. And my personal difficulty is diversion. All of that may be true, but you just said And it might be true for you to think about the roots of your experience, your mother, or whatever you want to call it. But the territory practice decided to work in is the territory of the symptoms, not the cause.

[42:56]

that makes sense so if you have an experience of separation or being a victim or whatever that's your experience you work with that experience not where it came from or whether it's If you can't be patient, I can't respond. So, I mean, it's in the classic story, Buddha's stuck by an arrow. And you look around for who shot it, and you pull it out. I'm not going to pull it out. It's like, who shot this bloody ant? No, it doesn't matter. Now, the guy is shooting more arrows at you. It's nice to know who it is. Okay. But generally, we just say, okay, you have this problem, right? You or someone, or the separation, or victims.

[44:22]

How do you deal with that? Not with me or someone. Well, I mean, sometimes, as I've said the other day, practice aggregates, makes worse. And often, some of the people who choose to practice are people who have very, they're always being invaded by the attitudes,

[45:25]

Or they can't be responsible for what others are doing. And you need to create some separation. And I told you, I think I mentioned how I did it when I was young. I went through about a year or so with anybody, whatever they said to me, I said, don't bug me now. They say, it's a nice day, isn't it? I say, don't fuck me, man. Dick, let's go to the movies. Don't fuck me, man. I get to be known as don't fuck me, and they... But I need to clear a territory on myself because people will come up and they're full of expectations.

[46:53]

It's a nice day. It's kind of loaded. And all these people in America work together. They say, have a nice day. I'm sorry, I have other points. If you have some place to kind of clear the space somewhere, it might take me a year to do it, and then I do it. And you want to do it by sealing yourself, as I say, and not arguing. Yeah, we can figure out more of that. Now, I think it's time to take a break. Now it's almost 4.30 in the hour.

[48:07]

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