Before we have some silence to begin the session, I thought I would just go over the schedule for this morning. This morning we'll have a session until around 11.15. And there we'll attempt to have some kind of closure and sharing for the program that we've offered this week. And then we'll take a half an hour break. And then we'll come back for a kind of closing piece for the whole camp.

[01:01]

So we'll begin, the children will join us in the children's camp staff. And so the children would like to offer us something. And then we'll have some dancing and some singing and the thanking of the staff and a couple of other things. And then it culminates in our taking this tent down. And then... You think I know? And it looks like it will be...

[02:03]

A beautiful day. So there's a great moment when the tin comes down and usually we dance in the open space in the sky and we take some of the other tins down. So it has a really wonderful celebration feeling about it. And I believe lunch is being served around 2 or 2.30. And if you can stay, I know a number of people have already begun to leave and to make their journeys home. If you can stay to help take down some of the tents, it's a tremendous help to the staff that stays on. Because what a large group of us can do in an hour takes a smaller group sometimes a day and a day and a half to do.

[03:29]

Okay. So maybe we'll have some silence and then would you like to sing something first, David, before we go into... David, please feel free to start singing out of the silence. We share and from this we live.

[04:32]

From you I receive, you I give. Al-Fatiha. I think today on our last day together,

[05:38]

Ich möchte einfach sagen, dass heute an unserem letzten Tag zusammen... We shouldn't think of questions as something that has to be answered before I go home. sollten wir Fragen nicht als etwas behandeln, was beantwortet werden muss, bevor wir nach Hause gehen. We should think of all our questions as our dearest friends. They are doorways and windows into the depths of our questing soul. We should be so happy we have so many questions. I feel a little bit like

[07:06]

We need bigger ears, though. One thing that we thought this morning before we have some exchange with questions is that each of us would take a few moments to kind of offer some closure in teaching in the university. So who would like to start? Good morning.

[08:33]

So you can see from what I said during this week that Buddhism, even Zen, is not just a religion of faith and feeling, but it's also very definitely a religion of the intellect but the intellect wedded to practice. And I would like to bring to you one of the ways in which this wedding can occur. We speak about the mystery of body, speech and mind. No, it's speech and not thought because speech is the way the mind and body speak. the intellect and the body come together.

[10:19]

So in this context, it also means the way the mind and the body come together. And the body and the mind. So... The body, as I said, is what makes the stuff, this precious human stuff alive. And it can be full of attention, energy, will, etc. In fact, it's always filled with some kind of purpose. You're walking or you're sitting or whatever. There's a kind of purpose filling your body. And that purpose, when you experience it very directly, is called the will body or intention body or energy body.

[11:30]

Now, the custom in Zen is to bring that energy body to a point just below your navel in what, as you know, is called the hara. And you begin to feel yourself there. And you can locate yourself there. And you can do it very mechanically. It doesn't have to be some mystical experience. For example, when you open the refrigerator door, do it from here. When you see somebody, feel yourself there as you're looking at them and feel them at this point.

[12:38]

So that's body. Mind is bringing intention to the breath. And I don't have to say more about that because we talked quite a bit about it. But that just means when it occurs to you without any special, you know, gently during the day, You bring your attention to this area. Now in speech it means you take some particular phrase, in Zen it emphasizes taking some phrase, Out of the syntax of language.

[13:43]

And you present to yourself in a repetitious way some view. Like already connected. And you just, like under your breath, humming, and then finally absorbed, you have this feeling every time you look or do something, already connected. And what I worked with for almost a year and a half back in the 60s was no place to go and nothing to do. Every time I wanted to go somewhere or do something, I said to myself, I still did it, but I said, no place to go, nothing to do.

[14:48]

There's a quite famous koan where this guy is sweeping. And his brother monk comes up to him and says, too busy. And Yunyan looks at him and says, you should know the one who is not busy. So this is a way to, in the middle of activity, know the one who is not busy. Or you can use an image like this is a womb. Instead of thinking that's outside, keep imagining it as a stomach or a womb that we're in. So all the teachings I presented can come down to these three practices.

[15:55]

You can begin to work with various aspects of the image, the imagination, or the view. And so in your daily activity you can begin even to bring these three together. This feeling of your energy body brought together in your hara. your mind being massaged by your breath in the heart chakra, and the many views we have of the world being brought down into some compassionate or wise phrase that makes us see things with more subtlety. So if there's any particular phrase, for instance, from any of our talks,

[17:10]

Wenn es jetzt irgendeinen besonderen Satz gibt von ganz gleich wessen Vortrag auch immer, der in euch auftaucht, könnt ihr also diesen Satz nehmen und mit allen Vorträgen oder Lehren, die ihr hier bekommen habt, auf diese Weise arbeiten. Thank you very much. Vielen Dank. Richard offered some marvelously tangible practices to take with one from here. So what I would offer is a couple of things to kind of hold like beads as you go forth from the tradition I've represented.

[18:31]

And one of the central practices in Sufism is the awareness of the heart. And that's one of the ways that you can remember in whatever situation you're in. To develop the practice of returning to the heart. It can be done in the middle of a telephone conversation, it can be done in the middle of a meeting. So that by returning to the heart, there's a sense of it's enabling you to be present to yourself and in being able to be present to yourself, to be present where you are and with whom you are.

[19:58]

And the other is a practice that is also an attitude. And it's the sense that one carries the beloved, carries the divine in you. Now that sounds like a very beautiful phrase. But the practice opens up a whole deep reality. And it really will affect your way of being and everything you do. if one remembers or continues that ongoing practice that the beloved lives within me.

[21:13]

And then one of the ways that that practice helps to develop a centering that's not in the ego, but in a deeper place, Is to sense what is the response of this beloved in me, this deeper divine identity, In the moment, in the situation that I'm in, in response to my own actions, my own words, what's its inner response? So it moves the center of one's identity, which is one of the ways that Hazrat Inayat Khan defines spirituality.

[22:29]

So at first it may appear as I carry another in me and the other is the beloved. But through the continuation of the practice, then one more and more is rooted in the center of the beloved.

[22:55]

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