And possibly even for you. Nicole has been doing this for a decade and a half. And she ought to have something to say. Nice introduction, thank you. So we're going to let her say something. Or I'm going to let her say something. Or you're going to let her say something. Or she's going to just start talking as you said. So maybe we could move on the couch. No. I don't want to sit there. No, on the couch. On the couch. Ah, okay. And I whisper in your ear. You whisper in his ear. Yes. We can do that. We have to be on the couch together. Let's light a candle.

[01:04]

But this is not this kind of couch. Well, I don't know what that kind of couch is. Anyway. No, it's got a sheepskin on it. Very sheepish. Sheepish means shy. Shy. Okay. Okay. I have a cigarette. I would like to use this opportunity with many of you as therapeutic workers or advanced clients or other categories to place a question that has been bothering me for so long. I can draw on the question of the non-subjective, observing spirit.

[02:12]

As a Zen practitioner, it is of course a concept of this kind, and even if Roshi has formulated similar concepts differently in the past, they have been around since the beginning of Zen practice in my practice. And I'll tell you where I always step out a little bit in the teaching. Namely, when we have examples, like how do I deal with difficult emotions, or maybe even with traumatic patterns, or completely crazy relationship patterns, how do I deal with them? And if then the answer or one answer goes in that direction, well, you notice that you are annoyed and then you are even more annoyed and so on. And you observe that.

[03:30]

And that makes a lot of sense to me. That has really changed my life. Such a practice, the establishment of a neutral position. And at the same time I notice that there are emotions that don't stay there, that I can just observe them in my mind. But that maybe, like Guido said yesterday, where the room is so tight that no one can get out of it. that I can imagine an outside of me, but that the bond of attention, I'll call it that now, the way the bond of attention is so strong in these patterns, that I can't just say, okay, now I'm watching this. My experience is that there are individual differences. For me, I have emotional patterns that are very embodied. It's not about having thoughts about it.

[04:34]

Where the problem is not that I tell a story about it or something. It doesn't take place there. It's a direct, totally physical experience. In my case, often of a kind of sad helplessness. I know something like that. And then I just don't know what to do. And that's where I'm stuck. My problem is not that I can't accept it. Can I accept it? Can I observe a ghost? Is that possible? And it helps, and it's also good. But the problem is that I keep noticing these patterns, how I translate them into a life that I build for myself. So from this, what I now call sad helplessness, that I keep informing relationships from this. Then in the next conflict I pull myself back again, exactly where it would actually be to do something else.

[05:43]

And then maybe I avoid a certain relationship. Or in another relationship I go out of the same sadness again and again at a distance, although I actually know very well that it would be nicer, it would be more helpful to rely on it. In other words, that this embodied pattern, I called it an embodied conditioning in my contact with Roshimai, that this pattern translates into the way I form my field of relationship. And where I'm at is, I think, I have the impression that people My father always says to me, girl, one thing you don't have right now is a thick fur. And he always says, if you want to do your job, you need a thicker fur.

[06:45]

And he has a super thick fur. I see that, for example. A good model. A super model. It's like Teflon, there's nothing coming out of it. Yeah, so. I think that's different for people. For me it's like this, if someone annoys me, then I get neck pain. And that means to me, with the pure concept of when I hear it, so as I hear it, of non-subjective observing spirit, it has helped me a bit, but not quite. Because what I really need is then also a non-subjective observing body. And there I always have the feeling, well, but there I just have one, there I just have the one who is helplessly sad. And that's what I'm doing right now.

[07:46]

And I don't think the situation is hopeless at all. And I realize that there are a lot of openings. But so far, I haven't found a way to reflect on it, neither from a therapeutic perspective, nor from a Zen perspective. But I hope I have clarified the problem. Excuse me, I forgot what you said. I used to do somatization, especially with the neck. And now I started with over 60 in the 60 plus group of Kung Fu. Yes, I have already done a lot of body therapy. For me it's like this, there are certain patterns where body therapists, without talking about it at all, they look at it and they always let me hit something with their fist.

[09:07]

I've had that experience. But what I do is not, I don't think that's positive. in the therapeutic setting, but it is like sitting, something where you always go with practice, the power to channel in a certain way. And I believe that every time it also has a purifying effect. And the energy flows better there. Nicole, you once told me about the practice you do. Can I refer to that? Yes. I think you have to speak a little louder. Yes, I speak louder. I see that they always talk behind you. So far I have only assured myself that I can refer to something that you have told me. The thought of taking off the clothes, which we have talked about. Yes. Could you say something about it?

[10:18]

How does it come in? Does it help you? Did you practice it? Yes, extremely. This is even the origin of the question. I have to say something about it. I have this phrase that I often use in my own practice, the thought of taking off the clothes. And I realized that something that I started to do and then found a term for it, is that I realized at some point, okay, I'll sit down. And then thoughts come up, some of them. Let's say, for example, from such an unsolved relationship. And that has a certain feeling. And then I just started to pull the words from the thoughts and just let the feeling of the thoughts stand, to remember that further.

[11:27]

But then he said this, and I wanted to say this out, and instead only the feeling. If that happens, and then you can continue right away, but I wanted us to be on the same page. If that happens, then I have a... Before thoughts, content, I first transformed into a spirit, into a feeling. And I feel this feeling. The discursive thoughts, i.e. the accusation of others and so on, I don't feel that at all. First of all, it's a mental process, but the feeling is felt, and then it's immediately physical. So it has a translation, a translation from a first linguistic energy, then into what I would call a spiritual energy, and then a translation of this spiritual energy into a physical energy has taken place. And with this physical energy I can work physically.

[12:39]

And that's exactly where it comes from. That I then realized, okay, there are certain physical patterns for which I need physical answers. And there we are in the middle of the question I asked. Since you told me about it, I have experimented with it myself. I think it is very helpful to make the feeling of the body tangible. I have not tried it yet, but when I listened to you, One could also try a practice where one, so if I now take sad helplessness and try, I don't have one yet, but I would like to find a counter-pole, like, for example, courageous determination, or something like that.

[13:57]

I would like to play a bit with that, to find a term. Courageous determination. Courageous determination. That's interesting. So the practice that you already do, so to speak, expands the powerful determination, in my example, or to take the better term. Yes. You can also take several and take them out of their clothes to see where the body feeling is actually creating the balance or unleashing such a liberating force.

[15:01]

Because then you would use your already proven practice to create the other or to root or to locate or somehow to unfold physically and then to take this body feeling with you. Yeah, thank you. Also habe ich tatsächlich so formuliert, ich glaube auch in bestimmter Weise kenne ich, wie du das sagst, aber so formuliert kenne ich das noch nicht. Ich auch. Aber es ist eine super Idee, finde ich. Und dazu fällt mir gleichzeitig ein anderes Gefühl ein, das ich kenne aus der Praxis damit. Nämlich es gibt im Senden Ausdruck, die ganze Welt ist ein Knoten. Everything is linked together. Who can untie the knot? And I know that I've been talking to myself for many years.

[16:05]

And then I need a different feeling. So I talk to myself a lot again and again. And I experience it as a very helpful way to explore myself. And also to differentiate. And at the same time I also have a new opening in the practice that I'm researching, namely that no matter what the feeling is, as you just suggested, the contrast or the counterpole that can be built up to it, such a dynamic field of tension perhaps, I just let go at the moment, no matter what it is. And then the same thing, this letting go, not in the head, because it's just not about the thoughts that are there or about the spiritual field. And that's actually the point of everything I say.

[17:07]

It's about... the physical field. And this is again this translation process of spiritual, of instructions that are also contained in the language, to translate them into physical gestures, cellular, almost cellular gestures. This is just another step that has to be taken and I try to talk about them. Yes, you want to say that. Could you speak slowly? Just a little bit. I would be very interested in that, because I am also wondering if we can separate this. I would like to bring up two terms. In psychoanalysis we have the concept of equal dimension and the counter-transmission of proteins. And in the counter-transmission, we have everything.

[18:13]

We have the physical sensations and the thoughts as an uncertain event that we first feel and do not know what we then say to the patient. And I took that with me here from last year, when I asked Bekaroshi how it is with the dreams. And he said, this inner holding, this moment of holding, I try to translate that when I have my counter-transmission reactions with patients, whatever kind, not to want to understand something immediately, but to perceive it purely and then go out of practice with it. And when I open the door to the patient the next time, there comes a moment when something happens that is diffuse, but that influences the next hour. And that is so important to me, what I have to take with me so far.

[19:16]

to be allowed to start over and over again. So I don't have to have to and can do something, but I have to allow myself and the patient to start over again. collided of course with the health care doctor, but the moment of time, that is very important to me and that is a very important source for me here, this correspondence, psychoanalysis and the like. So counter-transmission, there is awareness and moment by moment. And now a little bit on different levels. One is, you have to say how much you want to hear.

[20:27]

Yes, I know that's too much. And the other... what I practice with myself and what I do in therapy with patients. I sometimes wake up in the morning, when I am still in the transition stage, sometimes with a feeling of from the sadness, and it could be something else, but with a feeling of sadness, and I try then, this feeling, to find out physically where this feeling or which part of the body is most strongly connected to this feeling of sadness. And then in the morning when I sit at this body point,

[21:28]

and remain in this body-point without having any idea or wanting to change anything or want to do anything, but, and this is probably the most free-flowing attention, it is a wonderful concept which has enormous power, with this free-floating attention I simply remain in this body-point or area which is the strongest and I leave my attention there. And I have experienced it once and I would describe it as first and foremost that a change takes place out of oneself. So what I can then perceive and I don't know what it is, and sometimes I am amazed where I end up. But this point, without thinking, without wanting to open this room out of oneself, and this is usually connected physically with an expansion and opening, works wonderfully.

[22:55]

And the same is what I have been practicing more often in my therapies for some time now. that I really leave patients in this point, in this physical experience. The biggest difficulty for me as a therapist was not to intervene, but simply to lead back to this point, to this body area, and to leave patients in this area. I accompany this without wanting to, but also enable the patient to do so without the intention of holding back what always happens. And it is gigantic what then arises in dynamics. And usually it is that very deep emotional processes occur.

[24:01]

And to endure that without having a theory or wanting something or wanting to comfort or something like that, but rather, okay, when they cry, then they cry, and when they die, to allow all that and to stay with it, to let something come out of oneself. That's so great. Thanks. If you need one more feedback, I would like to take this situation into account. You ask the psychotherapists present and then ask about your situation and at the same time develop a highly differentiated self-management in the environment with all these things. You have presented this very thoroughly so far. And you have already questioned the one and the other in relation to a position of help. And as I have heard, it was extremely helpful.

[25:03]

In other words, it is certainly a situation in which you should be excellent. What should we refrain from saying? Stay with it. It goes on like this. That's what I thought of last. At first I thought of what my analyst Robert said to me. We are affective beings. We have something like affections. And I thought that I also know that. I am stuck on an affection and cannot remove it from my soul. I am not able to do that. It is our fate as humans. Unlike me, you have a decades-long perspective in your eyes, in which you can see further on this path. Yes. Yes.

[26:09]

OK. Maybe I can say goodbye. Thank you for all the resonance and feeding into this field of questions. Yes, I think it's really helpful. It became clear to me again, all these different ingredients. So that's also a question. I experience them as domains of attention. For example, the free-flowing attention as an exercise. Also the trust in the maturity of time is a dynamic that has its own power. then certainly the research, also analyzing sometimes, to go in there or to build counter-poles and so on. What I can finally say about Zen practice, the reason why I like to practice Zen so much, is because, last time Roshi called it a bearable laboratory.

[27:20]

And that's how I always have the feeling. I'm kind of this reagent glass here. And let's put this in, let's put this in, like on a bunsen drill. And that's always fun. And then there are also things that somehow, then it suddenly flies into the air, the reagent glass. But okay, we won't put the mixture in again next time. So thank you. Okay. Thank you. So I'm practicing Zen with Westerners.

[30:05]

And I do think that I'm sorry, Mitsuki-san, was that her name? Yes, Mitsuki. I'm sorry she couldn't come back. She's having a cold and she didn't feel well yesterday. Yeah, I noticed. She told me she wasn't feeling well. Because it's interesting, I guess she's studying psychology, right? Yes. And I used to know, I mean, not well, two psychotherapists. and psychotherapeutic philosophers who brought, I think one of them brought Jungian psychology into Japan. The other one, I can't remember what kind of psychologist she was, but we had discussions back in the 80s sometime. I wonder if Japanese people are constituted in ways that Western psychology works.

[31:20]

Westerners, Europeans and Americans with their imperial mindset assume that whatever that we're the universal type human being If we develop psychology, it's applicable to everyone in the world. But we can also look at Freud's ideas.

[32:48]

They're not applicable much at all anymore, except that he's certainly got a lot of balls rolling. So even our own psychology doesn't apply to us sometimes. But anyway, it's a big difference When you're located in your body and not located in your mind. They don't have a concept of soul. They don't have a concept of psyche, which is talking to soul all the time. The Japanese don't have a concept of the soul. So I have to ask myself, am I trying to turn Dharma practitioners into East Asians? Since the Buddhism has been developed for the way East Asian people are constituted,

[33:53]

Now, Buddhist logic is quite a good addition to Western logic. It's very similar. But the way this logic is in service of beingness is different. No, you can say, maybe you can say something again about your feeling of being in this experiential bubble. Ja, also, wir haben darüber gesprochen und ich weiß, dass ein ganz wichtiger Schritt in meiner Praxis ist, zu bemerken, wann und wie ich meine Erfahrung, meine Erfahrung nichts weiter ist als das, was ich jetzt mal eine Gehirnblase nenne oder eine Blase im Kopf.

[35:38]

Und das bedeutet, I realized that what I call experience is actually just a spiritual representation of the physical world. A spiritual representation of the physical world. And that just feels like it. So for me, I noticed at some point that the feeling that this bubble has burst is that it can't be everything yet. That was the feeling. Okay, and... This feeling that it can't be everything.

[36:43]

It was like a needle for me. that somehow let this bubble burst from the inside and articulated me into another area of experience, this shift, which I think over and over again, I have the feeling that I am flowing there. Sometimes it is very physically engaged, sometimes it is what I call experience, very mental. And I now use this distinction that I have realized in my experience, that experience is not always equal to experience, to complete this shift. This is very close to what we have just discussed. It is very close to this translation process of a spiritual energy. die Erfahrung eine sehr körperliche Qualität bekommt.

[37:46]

Almost. Und das ein Symptom sozusagen, oder ein, wie erkenne ich das, dass das jetzt anders ist? Gut, fühlt sich einfach anders an. Aber ein klarer Aspekt ist, in dem, was ich jetzt mal körperliches eingebettet sein nenne, da ist das Gefühl von Unvorhersehbarkeit ganz deutlich. Okay, thank you. I have a question for you, Oleg. Yes, go ahead. You talked about the East Asians. You spoke about East Asians in contrast to the Western people. And my sense is that this polarity between saying Eastern people and Western people, that's a polarity that's present for both, for Eastern and Westerners.

[39:30]

For sure. And they've been dealing with it longer than we have actually. Because we took control of China and got them addicted to opium and Japan and all kinds of things. Intentionally got them addicted to opium. Much of the fortunes of England are based on that. And for a variety of reasons, because the West looked so accomplished, the East Asians attempted to really understand the West. But you can also see why there's a deep anger because they felt exploited.

[40:33]

But from my point of view, globally, it's the main game in town. Main game, main global game at present. Other than, you know, destroying the Near East and so forth, you know, little things like that. I'm trying to understand the difference between East and West. I would say for most of these recent decades and a couple of centuries, we've assumed Asians were just lesser forms of us.

[41:54]

Not as developed and so forth. Okay, so now that's mostly gone. But we still don't, I think... I don't really accept the degree to which centuries and centuries of the West and the East being basically separated has developed a different kind of human being. How much that has led to. a different kind of human being.

[43:13]

Now, it's, I think, useful nowadays to start with, hey, this may be a real difference, rather than just a small difference. Okay. Now, if... Okay, so where does that put me as a Buddhist practitioner? And trying to bring Suzuki Roshi's teachings into the West. I mean, it's not something I intended to do. It's just I ended up with it somehow. So I'm just, I don't know, I don't know if you know, I don't know if you, it's okay with you for me just to kind of ruminate about this at the moment.

[44:23]

Ruminate, you know? Yes. Chew your cud. There's a big difference if the body receives the mind or the mind receives the body. She said something about she has a certain feeling and then she gets a sore throat. That's the body receiving the mind. Your emotional things, things that happen, get embodied. Only some things, though.

[45:31]

For the most part, your identity goes along, defined through the mind and consciousness. Now, if we're going to practice Meditation, you do it regularly enough to have it actually be transformational. First you start really seeing and experiencing how the body receives the mind. then at some point there's a kind of shift which we can call an enlightenment. Maybe not the enlightenment, but an enlightenment.

[46:34]

And suddenly, or suddenly, little by little perhaps, it's your body which is your location and not your mind. And the way things happen in your life to the body is different than the way things happen to you in a body. consciously constructed identity. Yeah. If somebody says, you're a shit, That doesn't affect the body at all.

[47:52]

Oh, really? I mean, it's obviously not true. I don't care what they say. But if you say it to the mental consciousness construct... it feels hurt. I remember the first wisdom I ever met with as a child. I don't know if you say something equivalent in German. But sticks and stones can break your bones, but names can never hurt you. But for a person located in their body, names don't hurt them. I just mean you're not subject to emotional pain or love and... rejection and all that, but it functions differently.

[49:14]

Just the difficulty with us accepting a non-self-referencing observing mode of mind. Now, they're teaching the Buddhism about how you experience self-continuity and how you experience self-discontinuity. Es gibt Lehren im Buddhismus darüber, wie du die Selbstkontinuität und die Diskontinuität des Selbst erfährst. These are not ideas that are friendly to us or familiar to us.

[50:14]

Friendly to us? You know, we don't say immediately react, oh yeah. Das sind keine Lehren, die uns sofort freundlich entgegenkommen oder die uns vertraut sind. Yeah, so I've been saying recently non-subjective observing mind. Now I'm trying to make it instrumentally available to you in another way. And now I'm trying to make it accessible to you in a different way. By saying non-self-referencing observing mode of mind. So now I'm emphasizing that the experience of self is a constant stream of self-referential thinking.

[51:33]

Is this good? Do I like it? Do people like me? Blah, blah, blah. What a world to live in all your life. And now I emphasize that there is a continuous self-current in which the question is again and again, how is that for me? Is that good for me? Do people like me? And so on. What kind of mode is that in which you live all the time? rooted in conceptions and comparisons. Now, maybe at this point I could say, because if you're going to practice Zen, you're really, in fact, talking about reconstituting yourself. Most of us are not going to do that. Most of us don't want to do it. We'd rather like ourselves. It may be a nuisance, but it... And for most of us it's simply unimaginable that there's an alternative.

[52:39]

So do we use and we can use Buddhism for palliative purposes? Is that a funny word in German, palliative? I'm not sure that's what you mean, really, palliative. I mean, you take care of the dying where you cannot do any medical support anymore. Oh, palliative in English just means you take care of something. Ah, okay. It's a bit different. That's slightly different. It's slightly... It just makes you... You make something feel better. Also, dann... Sagen wir, das ist so getragen vielleicht. Wann ist der Wohlfühl-Buddhismus? Wie geht bei Moschee, wie man sagt? Der Wohlfühl-Buddhismus.

[53:41]

You talked about well-being Buddhism. Gerhard often quotes you, well-being Buddhism. That Gerhard, he's out of control. No, I used to speak about well-being Buddhism and non-being Buddhism. But non-being doesn't sound very attractive, so now I... Everyone wanted to do well-being Buddhism. That's the choice here. I prefer well-being, thank you. So I think yesterday I said well-being Buddhism and transformative Buddhism. And yesterday I said it differently. That sounds more exciting. Yes, as I said, well-being Buddhism or transformative Buddhism. Okay. Now, Dogen said, give authority to this,

[54:58]

said the word Hishiryo, I've mentioned quite often, may be the most single, most important word in Buddhism. Now that's translated almost in every text as non-thinking. That's an entity translation. And as I said yesterday, entity sounds and has the feeling of entirely. Originally, though I didn't point this out yesterday, its etymology is just being, but it came to mean a thing. and originally the etymology of this word entity is actually simply a being or being, but now it means a thing.

[56:14]

And the problem with translating this as non-thinking I would call that an entity translation. Because there's thinking and then there's other unit, non-thinking. But there's no dynamic there. There's no how do you access non-thinking. Literally what the word means is thinking you don't measure. So simply it's unmeasured thinking, which is translated as not. So it means that we need to practice, if you're going to make sense of this practice in a transformative sense, we need to practice not measuring our thinking.

[57:30]

Then we need to practice not measuring our thinking. How do we do that? So an instrumental way to say it, or a translation which is accessible, And a useful translation for this, a translation to which one can have access, is to notice without thinking about it. And another thing we don't recognize is that noticing is a form of knowing. And something else that we don't recognize is noticing.

[58:50]

Noticing is a form of knowledge. If you just notice something, we think then you have to kind of, you know, make sense of it somehow. Then we think that we somehow have to give it meaning and that we somehow have to think about it, about what we notice. Aber es gibt ein Wissen, ein Erkennen, ein Erkennen oder ein Wissen, das nicht durch das Bewusstsein passiert. Wenn dir jemand eine Wegbeschreibung gibt und du es einfach nur anhörst, But if you said, oh yeah, left, and then you turn right, as you did me today, and then at the red light, and then you avoid the tunnel, and blah, blah, blah. So receive directions. So to receive directions without thinking about them is probably not too good.

[60:03]

Which I have a habit of doing. And I start driving off. Where's that subliminal mind supposed to be helping me? But I found Tassajara just by deciding to keep driving. Okay. All right. Can we say that what you speak about is more a bodily thinking? Yes. As much as possible, I'm not speaking to your minds. I'm speaking from this body to your body.

[61:07]

And I'm trying to give little signals on the verbal, on the mind level, which indicate, you know, there's a trickle-down effect, not economics. It's just water trickles down. Reagan's economics was called make the rich richer and it will trickle down. It's a very good idea if you're rich. It's a hell with the trickles. We'll let a little trickle down. Yeah, okay.

[62:13]

So one of the ways you develop this practice is by intentionally noticing without thinking about it. And it means you have to trust that there's another kind of knowing that's happening, even if you don't think about what you've noticed. Okay, now, that doesn't mean that you don't sometimes think about things. But you don't limit yourself to knowing what you think about it. You mostly don't think about it.

[63:29]

I mean, I'm a little bit of a weird person because I really don't think about anything. Excuse me, I couldn't hear you. I'm a little weird in that I really don't think about things. People ask me, what do you think about it? I don't know, I never thought about it. And I'm a little weird in that I really don't think about things. And sometimes someone says, what do you think about it? And I say, I've never thought about it. But I have spent a lot of time noticing and feeling. And if I have to start thinking, I have a kind of basis for which to think. But it's not just thinking that puts together the non-thinking, non-measured thinking. Because what you absorb, noticing but not thinking about, is also in its own interactive field.

[64:38]

I remember when I first read Freud back when I was 18 or so. Oh, my mother introduced Freud to me. She said, when I was about eight, sons are supposed to desire the mother. Wow. That's what Freud says. And my mother thought it was a totally crazy idea that her eight-year-old son would have any desire for her. And it was, although she never said it, it was very clear she was a very smart woman. She never had penis envy, envy. Okay. But I can remember when I was about 18 and studying it myself, and I thought, it, ego and superego?

[66:26]

This sounds like the arguing Victorian family. It doesn't sound like anything scientific to me. So when I soon after encountered not soon after, but a while after, encountered the five skandhas, I thought, this is a much more interesting division. Okay. Okay. Now, because, okay, if I take my phone, I did this the other day.

[67:31]

Okay. So this is an iPhone. I mean a me-phone. I mean a non-iPhone. This is a non-iPhone, but it's observing things. It's observing you. You look quite cute, actually. And now it's observing her, and it's observing the wall. So it's a non-subjective observing mind. There's no I in this iPhone observing it. It's just a capacity, simply a capacity of the iPhone. It has a capacity.

[68:45]

It can take a picture too, I guess. I don't know. Now that's consciousness functioning. Now it's a measured thought about observation. So we can accept that this phone, when I turn the camera on, it does have a location, but it doesn't have an observer of the location. And we can accept, when I take this telephone as an example, that it has a place, this telephone. It has a certain place, but it has no observer, no observer place, no place where a observer sits. So it's a non... Hey, you make quite a nice group there. This is my sneaky way to take pictures.

[69:49]

So anyway, you can accept that this has a derivative function which doesn't have an observer. What function? It's not true in this time. What? It's not true? Yeah, in this time it's not true. It's probably somebody... If there is something sitting before... Oh, yeah, the CIA and the... NSA. And the NSA, which is no such agency, actually. No such agency. No such agency. That's what it stands for, no such agency. Okay, please, I just didn't understand. It has what function? It has a location. Okay. But it doesn't have an observing function. Okay. Now, of course, you could write some software... that probably could keep track of all that even if it doesn't turn into a photo.

[71:03]

And probably Google is doing it right now. Man kann wahrscheinlich Software dafür schreiben, die das alles speichert, auch wenn gar kein Foto gemacht wird. Und wahrscheinlich arbeitet Google gerade daran. Aber das wäre dann parallel dazu, wäre in dieser Metapher das gleiche wie, zu bemerken, ohne darüber nachzudenken. Because the Alaya Vishnayana is a kind of algorithm or software which notices everything that happens to you but doesn't turn it into consciousness. Because the Alaya Vishnayana is a kind of algorithm which notices everything that happens to you without thinking about it. But we Westerners, because we identify, consciousness is the field in which ego and self are constructed.

[72:04]

If you identify with your body and the location of your body as your identity... and not what you think about as your identity, then you're in a very different world. So now we should take a break pretty soon, our lunch break. But let me say something. There's a word, kekai. Like the word, hishirio, I think it's a key to a whole lot of things. And it's K-E-K-K-A-I.

[73:08]

It's a Japanese word. But you are at no point in writing it down except to remember what I said. Because it's in the use I'm making of it, It's a very particular meaning that you assume that everything is in chaos. Das hat eine ganz bestimmte Bedeutung, nämlich dass du grundsätzlich davon ausgehst, dass alles sich im Chaos befindet. Wir gehen grundsätzlich davon aus, dass alles in Ordnung ist. Das ist unsere westliche Sicht. Und manchmal geraten die Dinge außer Ordnung, sind nicht mehr in Ordnung, aber wir versuchen sie wieder in Ordnung zu bringen.

[74:12]

And maybe that view is part of Einstein's that it has to be a unified field theory. Which never has been discovered. And a unified field theory like Jung's... What did he say? Collective unconscious is basically a theological idea. So in this world in which Buddhism grew up and developed and then influenced the world in which it grew up, We don't really know what the world is. And it's always sort of falling apart.

[75:22]

Its basic status isn't togetherness. Its basic situation is coming apart. So we are bringing it together. Each thing brings it together. So it's not here at this moment. It's falling apart at this moment until you do something. The world is not here in this moment, but it falls apart in this moment until you do something. And as I said yesterday, this space was created, has been created and is right now being created.

[76:22]

If you know that, it's only a small step to realizing you are creating your own consciousness. So just as the architect, the original architect came in, or the original designer put chairs, you can walk in and we go through those steps. Just like the original architect came here and created this house out of nothing, so you can enter this room, this house and create. and experience yourself creating your consciousness. Particularly if you've developed this non-self-referential Observing mode of mind.

[77:45]

So you're walking into the room. It's not me walking into the room. It's an observing process walking into the room. Das bin nicht ich, der in den Raum hineintritt, sondern einfach ein Beobachtungsprozess, der in den Raum hineintritt. Das Erste ist, du bemerkst, dass da Menschen im Raum sind. Und dann gibt es da Möbel. Und Proportionen. Und dann gibt es hier diese L-Form und so weiter. And then cushions and so forth. And as you then notice how your consciousness step by step begins to put the world together. If you do that in every room you enter. Never enter a space with a feeling it's already there.

[78:47]

After a while you feel yourself not just constructing the room or seeing how it's constructed, you feel yourself constructing your own consciousness. And you're not easily startled because whatever happens, everything is startling. Everything is freeing you, you know. And if you make this a habit, which you inhabit, you begin to feel and you are in fact a participant in your own consciousness. So consciousness is an activity and not the self.

[80:04]

Das Bewusstsein ist eine Aktivität und nicht das Selbst. And then, like a carpenter who can build a house, when he looks at any house, he kind of knows how it's built. Und dann ist das so wie ein Schreiner, der Häuser bauen kann. Und nach einer Weile ist es so, dass egal welches Haus so jemand anschaut, der weiß dann, wie es konstruiert ist, wie es gebaut ist. When you know your own construction, you see other people, you see how they're constructed. More and more just feel their own construction. So this word, and then I'll finish. Kekkai means also to offer a stick of incense. You always are starting anew and offer a stick of incense. Du beginnst immer von Neuem.

[81:15]

Du bringst ein Räucherstäbchen an. Wenn du morgens eine Tasse Kaffee trinkst, falls du Kaffeetrinker bist, dann ist das eine Art von Kekkei. Und du führst eine bestimmte Handlung aus, die dir das Gefühl gibt, jetzt beginne ich den Tag. So if you're a therapist, for instance, and everything's falling apart, or the client's about to arrive, How will this come together when the client arrives? Or if I'm doing dog song, something like that. I need a starting point. Okay, I may just feel my sitting posture. Or I might put my hands here.

[82:21]

And when I put my hands here, I feel my chest bone and I feel my spine. And my chest bone and my spine are in my hands. So I wouldn't necessarily do it just before a client comes in. But before they come in, you might... Locate yourself with this movement of bringing the space that surrounds you, which is also you, into the field of your hands and into your breastbone and spine. And I can use this to give you an idea of what basic the Buddhist ritual is. In its most essential sense.

[83:31]

Because there's no God. You're not talking to God with your rituals. You're creating an imaginal space. You know everything is falling apart. The best way I can say it now. You know everything is falling apart. So you do something to create this moment. And with your hands or with your posture or with your bringing attention to your breath. Breathing up through your spine. And you've created an imaginal space. And then the client comes in. And having the feeling that you're creating this imaginal space is the essence of a Buddhist ritual. Now that might be useful for anyone.

[84:40]

Just as if nothing else, a challenge in thinking about your own world and how you put your own world together. Thank you.

[85:02]

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