I'm sorry that Jamie decided to leave, but that's the way it is. On the other hand, I have to leave tomorrow, and I'm sorry I have to leave tomorrow, too, just for the weekend. A little more. I have to have a day with Steve Chrisman, the cardiologist and practitioner. Because I had this heart that doesn't... It flutters all the time. Not all the time. It flutters now and then. And people think I should have it. And I guess I should, too. Have it looked at. With modern machinery. But it's easy for me to... You know, last year, decide, oh, I should... at least give a couple weekends to Boulder, the practitioners there.

[01:06]

And some of you are here from Boulder. But that's easy to do a year ago, but when it's tomorrow I have to leave, I'd just rather stay. But I always have this problem. As soon as it's about time to leave somewhere, I think, I really want to stay. So it becomes very difficult for me to leave. It takes forever. Anyway, I'll be back, though, on end of the weekend. And Dan has to leave, what, for a day or so to see about tough sheds and teeth. Oh. Oh. Okay, well, there's many things in the world. Tough sheds, teeth, heart flutters, people coming and going, etc. Wisdom, science, philosophy, psychotherapists, many cities, teachings.

[02:18]

But what... Whatever we do, and there's many good things to do, what is our... If we don't make something up or project or theorize about what we don't know or project unknowns into theories or something like that, what have we got? Location? and ingredients. That's all. That's all there is, location and ingredients. And maybe we could say Zen practitioners, adept Zen practitioners become very familiar with location and ingredients. They become experts, professionals about location and ingredients.

[03:22]

Now, location, let me give it another name, the site of engagement. At each moment, the site of engagement. What's actually here? I mean, if we don't want to make things up, what actually is our experience? There's a location. Let's call it, again, the site of engagement. And that location, there's ingredients. And we can begin to kind of look at what the ingredients are. So let's say the location is immediacy. I mean, if we're going to look at it, it's at least what is immediately present. So there's immediacy. What else? Let's say beingness. So there's being, becoming, etc.

[04:26]

I just like to say beingness. So there's beingness and immediacy. But beingness is not exactly the same as immediacy. Immediacy, I mean, there's the immediacy that you can comprehend, apprehend, etc., but immediacy, whatever is immediacy, is more than beingness. And beingness is different from immediacy. I mean, no matter how much you are completely in the moment, you're slightly different in the moment. Different. Other than. And immediacy is always not exactly the same as beingness. So there's a kind of gap there, a liminal margin.

[05:27]

Liminal again means being on both sides of a boundary. I'm using it that way. And it has a kind of interesting, the word liminal has a kind of vibratory presence, being on both sides of a threshold. So there's your location. There's a location that sometimes you identify subjectively, but is more than any subjective identification. So there's a location which is subjective, but not limited to subjectivity. And there's immediacy. And then there's, let's say, activity. Because it's not a dead situation. You're alive, the situation is changing, blah, blah, blah. So there's the activity of immediacy and beingness.

[06:36]

So what's the activity of immediacy and beingness? Well, first of all, it's obviously your senses and consciousness. There's a pretty limited... a site of engagement if you're dead. I mean, in fact, there's no engagement. Or there's decomposition. But let's not call that the kind of engagement we want. So there's consciousness of some sort. And the senses. Now, I say... Host mind does not invite thoughts to tea, but host mind also ideally doesn't invite the future to tea or the past to tea. So host mind, this, let's say, said it most vividly by saying unmoving midst.

[07:42]

Host mind, unmoving midst. So the host mind is also, by not inviting discursive thoughts to tea or future or past, is also pulling back from or folding away from referentiality, referencing languages or reference systems. thinking, associating, it's all forms of referencing. And referencing is where our karma is most vivid and reified. So when you lessen referencing, you lessen the engagement of karma in the site of engagement. Now I think if you want to practice this practice, realize this practice, and by the way it's good to develop a positive relationship with the teachings practice.

[09:01]

I think we often have a suspicion of the world. Even suspicion of practice in the teachings. The world has to be proven to us or the teachings have to be proven to us. We're a little suspicious. And I think you want to sort of work with that suspicion. Notice that you feel somebody has to prove to you that this is the truth or prove to you that these are good teachings for you. At a certain point, after you've been practicing for a while, It's good to establish an attitude of gratefulness to the teachings. And part of why we do these enactment rituals of offering incense and so forth is to practice, acknowledge our gratitude. And there's an intimacy that comes with the lack of suspicion. And it doesn't mean you're going to take everything whole hog, but you're going to mostly feel, develop courage, a feeling of gratefulness for the teachings you've received, made use of, the practices you've received and made use of.

[10:21]

And an openness, readiness to receive the teachings, especially the teachings that arise through situations that arise through other teachings. And especially the teachings that arise through the insentient. We say the teachings of insentient beings or something like that. But let's just say the teachings of the insentient. And the practice of the site of engagement is practicing with the teachings of the insentient. What is this location and what is immediacy? You are the location. The location is among many things also you, the you-ness we know,

[11:27]

But it's not only you. And the immediacy is as much as we can know. But it's good to study the site. Again, as an adept practitioner, it's good to study the site of engagement. Practice with the site of engagement. Study the location. See if you can pause, as I say, pause for the location. Pause for immediacy. Pause for appearance. Now we have the phrase, ganjokan, which is most aptly glossed as a turning word practice, as completing that which appears. So it's useful to actually study appearance, to see if you can feel appearance, feel the world of appearance.

[12:37]

So now we have, let's say, location and ingredients. And where is the location and the ingredients? In unconditioned space and unconditioned time, or we can say unlimited time. So now we have a description of everything. Everything from the point of view of being a living being. There's location, there's ingredients, and there's unlimited time and unlimited space. Now if you bring the feeling of unlimited time and unlimited space into this, you're not adding something that's not there, but you are bringing a wisdom concept into the situation.

[13:45]

This is occurring in unlimited space and unlimited time. Now, going back to completing that which appears, now that's one way. I could also say enclosing that which appears. You know, it's a little different to say enclose, quite a bit different actually, to say enclosing that which appears, because immediacy is more than consciousness, more than the sensorium, So in fact, consciousness becomes an act of enclosing. The senses enclose something, and the stick is, I don't know, you know, there it is, Sakyusha gave it to me. But whatever it is, consciousness encloses it, calls it a stick.

[14:57]

has a perception of it as brown or whatever, you know. Okay, so we have the idea of closure here because appearance is movement and you stop the movement for a moment. Let's look at that. And stopping the movement's a kind of enclosure. So you are, and there's an intimacy in this because what you're facing is none other than your own face. What do we say, do unto others as you would have them do unto you? Here, I don't know what the expression would be in German, but maybe it's otherness is none other than you. Otherness is none other than you. Of course, we are in some ways of our experience that's not true, but that might be a... But it's also true.

[16:05]

It's not the only truth, but it's also true. Otherness is none other than you. So you might bring the feeling of none other than you into each moment. Like you might bring the feeling of unlimited space or unlimited time. So you're practicing with the depth of immediacy. And it does take practice. You know, you're not treating consciousness just as a given. I have consciousness, I'm conscious. I look around the room and I say, what? Yeah, we ought to clean that lamp. Excuse me, Eddie. They're a little hard to clean. I shouldn't have looked up there, sorry. But my immediacy was... I wonder why it's dirtier than the other. Anyway, so I just enclosed that lamp by deciding it's dirty.

[17:14]

It was doing fine till I looked up there. So you're enclosing, I sometimes say appearing, Holding, releasing. So, appearing, enclosing, releasing. Now, you're releasing it into the fourth dimension. I'm calling the fourth dimension movement because we could call, as I said, seeing things in three dimensions as a useful but non-valid conception. So everything is actually, immediacy is a process of changing, movement, etc. So you enclose and release, and you release things because things are, because the immediacy is more than you, you're releasing immediacy into its own unknown.

[18:21]

So the unknown becomes part of what we're enclosing. It becomes a category within our experience, the unknown. So the unknown becomes a dynamic of our experience. And we release, we enclose and release it into our own experience, into our own movement. And that, we could say, is incubation. Incubation, and if there isn't novelty, if there isn't difference, if there isn't the unexpected, there's no enlightenment. So if everything is expected, you will never, if you live in a mind of needing expectation, you will never be enlightened. When you free yourself from needing expectation, as much as possible, free yourself from referentiality, into unlimited time, unconditioned space.

[19:29]

You release your own experience, enclosed for a moment by consciousness and associations, into unlimited time, into the movement of incubation, into the path of realization. So you can see here the ingredients are consciousness, releasing, the activity, enclosing. And you can begin to notice this and study this. I also suggest you bring the field of awareness and not just the usual sense of identifying consciousness or noticing, observing consciousness. Now, as I think you all know, by the field of awareness I mean the particular right now.

[20:33]

I can be conscious of many particulars here, but I can also have a field of mind which subsumes the particular. Subsumes means absorbs or includes. So a field of mind which includes all of you, but you're no longer exactly particular. You're now more the field than particulars. And when you're now more the field than particulars, you both are included in the field and more and more absorbed into the field, generating the field. And we can call that awareness. So one of the ingredients you can bring into the location of immediacy and beingness is the field of awareness, the absorbent field of awareness, and the word Zen means absorbent.

[21:33]

And when you, the more you get familiar with the field of awareness, you get, so you have the feel, F-E-E-L, of mind, the presence of mind as a feeling. Now, primarily what I'm suggesting in this teisho is that you practice with this site of engagement, location and immediacy, beingness and immediacy, consciousness, awareness, You do it like you might do yoga now and then or something like that. It's a kind of mental yoga maybe, a mental, mental, the practice of mental body-mind postures articulating location and immediacy, location and the ingredients of location and immediacy.

[22:44]

Just get familiar with it. Okay. Do you have something better to do? Not for now, anyway. Thanks.

[22:57]

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