wie ein Lebensmittel. Wenn man in wirklichen Schwierigkeiten ist, dann ist das ein großer Satz, mit dem man gut praktizieren kann. First of all, this sentence, things as it is, it's like a provision for daily life. It's something which helps you whatever comes up. Ja, und wenn es richtig schwierig ist und man das Gefühl hat, man ist eben ausgetiefert, dann ist genau dieser Satz ein... Up. Der rückt was zurecht und ist kraftvoll. And if it's really difficult and if you feel somehow exposed or subject to something, then the sentence somehow puts things in place and it gives you strength. Und was für mich herausgefunden ist...

[01:04]

And what is found out for me by the attention of this inner attentionary body space field? Hier begegne ich ja genau diesem eigentlich What I meet here are exactly those difficult feelings. And if those difficult feelings are not immediately turned into some kind of discursive thinking where you try to comfort yourself or try to think about or find a solution.

[02:11]

Then it's a possibility to take hold of it now, to catch it, to help it. and to bring it together with the span. So I can bring this together, this practice and this body of inner attention. Okay. Good. I like all your questions. Just put them in the washing machine and start it.

[03:15]

Another question? Yeah. Okay. Someone else? You? Yes. Coming back to what I was dealing with on Friday, I have a question concerning movement. Yeah, go ahead. And, yeah, a question in relation is... Do you have something to say? So in the last few years it's

[04:20]

to live in this very subtle inner movement. And that's why I felt I could relate to what you said very well. . Yeah, so I feel that it's like two ways of entering. One is by somehow feeling, sense, discovering this inner landscape of the body where sense is good. But it's by inner feeling. And there's always movement, interior movement, when I do that, of the organs. And then another aspect is the way you integrate individual parts of the body to bring in that kind of movement.

[05:58]

In here, or in the way that... And then the second approach is to initiate, to bring very subtle movement and motion into sex, time, or tissue. And for me, my idea is that exactly this movement and increment leads to a... And to me it feels like this actually breathing motion and movement into the body is like tuning an instrument. Raising, enhancing permeability of my ability to feel.

[07:00]

And that's why it's a question, that's a question that's a little bit so deep for me. So I think I've got this, I've got this, the value of what I've had to awaken from various things in my sense, so it's just me, I'm a seeker of the vehicle. So I'm asking myself, as I find it extremely enhancing and helpful for myself to work with this kind of commitment, is there a practice in Zen, or is it a valid combination of practices to really work with this kind of commitment? And that's all it said in Deutsch. Well, first of all, if it works for you, it works for you. Okay, so I wouldn't worry about it further than that. But if I knew, if I saw you more often, we had some time, I might ask you to show me how you direct attention to initiate movement in the tissue or in the spine or something like that.

[08:27]

To see if that part of or overlaps with practices I know. or I would learn from you and I'd start doing it myself which I would be quite happy to do and may we have that time sometime but in general I can't say until I know the specific details of the practice But looking at you and how you sit in presence, I think there can't be any problem. Okay. Yeah, you're welcome.

[09:43]

Someone else? Yes. Oh, you're back. Richard. You can. I would like to take up something you said yesterday morning. You pointed out how important it was to open up to the possibilities of life. And? As I understood it, to open up to reality. And how can we open up and embed ourselves into reality? And recently I made an experience where I saw that certain aspects of reality I'm perceiving are much too narrow, in a much too narrow way.

[11:14]

And so I opened up this field and opened it up in a way so that everything that was there could come up to me. My impression is that by doing that I'm also opening up my inner attentional body. I also noticed that the outer attentional space reacts differently then.

[12:34]

So my feeling is, according to how open or shaped in which kind of way this inner attentional body or space is, So the outer attentional body then turns accordingly or shapes itself accordingly. This was a deeply astonishing discovery for me. Well, please keep exploring it. Really, it's wonderful. And like Birgit said, it's like tuning a musical instrument. Then you have to find the bow, like a violin, of a hundred grays. And Matthias, can you give us something from your experience? Matthias, kannst du uns etwas aus deiner Erfahrung mitteilen?

[14:07]

For me it's very difficult to talk about Sazen because for me most it's about silence and I mainly think that it's quite the privilege of the master to be able to communicate about this. That's mainly what my opinion is. The only thing maybe which I can say is that we talked about this inner space and outer space. For me, when you talk about exploring the inner space, when I do this in Sasen, then there is something which explores the body or the feeling of the body and so there is no difference between this inner space and the things around because there is something exploring and so this something is

[15:31]

what this something is, it's not possible, there's no answer to this. Well, it's good to notice that this which explores, you have nothing to say about it. No. Maybe you could say some of what you said in German. Yes, I can translate it. If you observe this inner space in sasim, then you observe your own body. But there is actually no difference between when you observe outwardly and inwardly. Thank you. I like it when we can share something together.

[16:35]

Yes. Adi? May I contribute something too? No. We'll see. Schauen wir mal. Okay, go ahead. Aus meiner Taoistischen Praxis, aus meiner Taoistischen Praxis, da gibt es die Idee, dass die tiefen Dinge, die wir tun There is the idea that the deep things that we do, which in psychology you might call unconscious, are closely connected to this inner space.

[17:52]

And dealing with this inner space, occupying yourself with this inner space, gives a deeper relationship to these fundamental things that we do. Okay, yeah. Part of one approach to generating and noticing this inner space, inner attentional space, is the practice of non-arising consciousness. In other words, there's appearance and when appearance comes there's an arising of consciousness with the appearance.

[18:58]

And you interrupt this arising so that you allow the appearance to appear without its objectification in consciousness. And non-arising consciousness becomes this inner attentional space. And then, at least in Zen, what we do is we notice what this inner attentional space that appears through non-arising consciousness, how it begins to participate in your life. And what it shows you.

[20:15]

Now I forgot what we notice in Zen. You, of all people. What we notice in Zen is how this non-arising consciousness shows us shows us a path within non-arising consciousness. Hannah, you've been particularly quiet this seminar. I'm giving you a chance to change that.

[21:18]

Maybe my inner space. [...] There we have this experience that the body sometimes makes decisions. I have a strange kind of confusion and going along with that also a question. I can imagine all of this, and you say, with care, also with the fact that it becomes a kind of care, especially for the inner balance.

[23:06]

I can understand all this in connection with mindfulness, a kind of mindfulness that is directed to the attention to the inner space and also to the outer space. But what's difficult is somehow to keep this distinction in awareness between inner attentional space and outer attentional space. But don't keep the distinction. It's a useful distinction, but if you don't feel it, don't worry about it. And then... This is a pity. And then... This is a pity. I've heard there's worse problems in the world.

[24:26]

I think it's useful to make use of the distinction, but it's also good to ignore it and just explore what happened to you. Okay, for now. Yes? No? Someone over here. Hans, is that right? Hans-Jurg. Yeah. Hans-Jurg, okay. Ah, Gerhard. Uh, . I'm occupied with how we are giving shape to the things that arise, that appear in the outer attentional space via our sensorium.

[25:50]

And if I remember correctly, for the inner attentional space, you formulated that we are doing that directly through attention. Mm-hmm. and I'm playing around with the possibility of doing this giving shape also to the outer attentional space this is good I like it too. And it feels like I get a feeling also by that for bringing attention to attention itself. By doing that I get a feeling for that. This is good.

[27:16]

Thanks for sharing it with us. And Gerhard von Genro. Gerhard von Genro. Gerhard von Genro. Can you join us with something? I'll try. What is this light? Mm-hmm. the perception of the theory.

[28:22]

I think without the subject there is no context. I think really that we, artists like we, find how it is scary to live in it in other states. Game. Yeah, I like that. I'm calling it a game. Deutsch, bitte. As I was sitting here today, I wanted to ask you, as you said, this is the way of life, the other way of life, the [...] way of life.

[29:25]

Okay. Thank you so much. I have experiences with this inner space from which I realize that they are very difficult to put into words. I have experience with this inner space and I have words for it, but I find it difficult to make myself understood with these words.

[30:51]

So I'm waiting until the time is right. Is... Maybe I will find the appropriate words. But what I would like to say nevertheless, because Roshi brought this up, and because this is very beautiful and astounding for me, that a kind of caressing came up, inner caressing, die vorher schon mal immer wieder so auftrat, aber von der ich immer gedacht habe, sie müsste ein Objekt finden.

[31:58]

which arose now and then before, but I always thought before that it should have an object, there should be an object for it. Okay. And now I just let it weben. I let it just weave within me. Wobei mir immer dieses Wort Resonanzkörper in den Sinn kommt. But what comes up again and again is the word resonant body, body of resonance.

[33:04]

And maybe for that I need some more visits at Johanneshof. Well, I'm patient. Ich bin geduldig. And Ulrike, I know you're hiding behind the pillar, but... Thank you. You were depriving me of your presence. Du hast mir bis zum gewissen Grad deine Präsenz entzogen. Ja, das eine ist, dass ich immer wieder besonders berührt bin von Begrüßungen, die eigentlich immer wieder so schwerlich vorkommen.

[34:12]

The one thing is that I'm so much touched by some terms which come up quite rarely. Rarely. Calm or scarcely. Scarcely, rarely. Scarcely. And the one was wholesome behavior. Mm-hmm. And also this caressing and this kindness within this inner space. And receptivity. To hold it or to let it in.

[35:27]

I don't know. I don't know. I don't know. And I'm not sure whether it's particular to my structure, but also working with other people, my feeling and experience is that this kind of attitudes are... These ways of relating to oneself and also in relationships and to phenomena, That we are not really used to that so much, but at the same time, it can change so much.

[36:51]

It can really, like, verwandeln, like magic, transform. It can be transformative. Okay. This is the one. and the other thing is a question that came up is when I bring my attention to these involuntary movements in my body in the interior then what happens is a kind of absorption

[37:53]

So and I heard that on the first day you were talking about absorption. So my question is where does absorption come in in that territory? Okay. I'll keep that in mind. Yeah, I appreciate how you understand this. Okay. Well, I would like to... We're good people. I was told that it's best if we end around four. And there's things I'd like to carry forward. I mean, some I will have to do in the next seminar. But something of what maybe I feel, I mean I do feel we might proceed a bit with.

[39:12]

I would like to try to do this afternoon with you. But I think, I know the white ox needs a break. He's looking for the water plants and I haven't given him any. So why don't we take a break of 20 minutes or so and then we'll see what happens. Okay.

[39:51]

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