So here we have this two and a half thousand year old teaching. And certainly a teaching that you can study very deeply throughout a lifetime. And I always liked Buddhism because you can't come to the end of it. So maybe I think that'll keep me alive longer. Yeah. At the same time, it's... Much of the teaching, the practice we can find comes out of our activity.

[01:07]

How we adjust our activity. Or how we change our views. To change your views from seeing things as entities to seeing things as activities. You don't have to study any books to do that. We just have to hear about it from each other. And it helps to have the others that practice that make the decision too. I mean, if you do develop, as I've been saying, the habit of seeing things as activities,

[02:15]

And you continue that and you're supported in that by the resonance of others who do it. Yeah, you can change, profoundly change your life. And likewise, here we are living in the basic teaching. Buddhism is the teaching that everything changes. And everything flows from that. And so if you begin exploring in your own physical and mental activity change. And change as movement.

[03:18]

And if everything is changing and moving, then there needs to be some, obviously, way to think about how do we function within everything moving? And the present itself, as you know, you can easily point out that right now is suddenly past. There's no direct, there's no... There's no kind of duration a physicist can find to the present.

[04:23]

But we have an experience of duration. And that experience is our own experience. Yeah, and this you can discover on your own without knowing anything about Buddhism. I mean, somehow Buddhism was discovered this way. And how you enter into these moments of duration is Dharma. And I said earlier that you pause for this little question, what is it? And the pause is a kind of spatial pause. And actually the spatial pause is related to not moving. And the more you discover within movement, not moving, how interesting, I mean, beyond interesting, that within moving, the secret of moving is not moving.

[05:39]

Wie interessant, oder es ist sogar jenseits davon interessant zu sein, dass innerhalb der Bewegung das Geheimnis ist, sich nicht zu bewegen. And that we can discover ourselves psychologically, emotionally, spiritually. Und dass wir uns selbst psychologisch, emotional und spirituell entdecken können. Very deeply through not moving within moving. Dass wir uns so ganz tief So what do we have? What we have is moving. No big deal. Everyone's got moving. But if you somehow have the intent to not move, Yeah, it's sort of like, can you see into things through not moving?

[06:57]

You have some intuition that perhaps feel for maybe, I can see into things when they're not moving. When I'm not moving or when mind is not moving or body is not moving. So it's sort of like a, I don't know, something magic that's in the middle of this and we gather this moving into not moving. And we can change how we exist. And entering into the mental and physical experience of moving and entering into the mental and physical moving, we can feel our way in, discover not moving.

[08:16]

And we discover, maybe I can say it, we discover a world that's spatial and not chronological. It's like this duration we call the present. Becomes a spatial duration. And instead of... I don't know, it's hard to... We all have the same ingredients. Yeah, movement and degrees of stillness and so forth. And in this movement and degrees of stillness and so forth, I'm trying to take words that

[09:20]

Then also just here in this ingredients we all have. And see if I can, together we can find some order, spiritual order or deeper order in this movement and stillness. Sorry, in this. Movement and stillness or something, whatever you want to say. In this movement in stillness. Anyway, so I'm trying to find a word here, so let's say, instead of experiencing things as moving from point to point, which is kind of like a chronological order, succession of points,

[10:35]

Instead we have a kind of feeling of a whole space transforming into another whole space. So instead of a chronological moment you have a spatial moment. I think you must feel this sometimes. Yes, like you said yesterday, your zazen is like sunbathing. And as I often said, sunbathing is somehow you kind of like in the space and you hear the same. It's a spatial feeling, right? So these are all ingredients we have. You don't have to study Buddhism. We have these ingredients here. And we have the ingredients of, well, we can ask a question of what's appearing.

[11:57]

Yeah, what is that? You're just asking a question of appearance. What if I said to my daughter, the big secret of everything, Sophia, is to ask a question of appearance? Really, Pop? That's not what my third grade teacher says. But here's our blood coursing in our veins and our breathing. And all of this is in some relationship to everything.

[13:05]

And if there's nothing but relationships, that there's nothing but relationships is basically the teaching of emptiness. So we have this one single continuum of interdependent relationships. One single continuum. of interdependent and interpenetrating relationships. Well, how you relate to that has everything to do with your psychological situation, your metabolic situation, and so forth. It's almost like you're tuning in how we actually exist.

[14:09]

See if you can get the Buddha station. Yeah, yeah. So how do you tune this relationship? Well, one way you tune this relationship is, what is it? What is this? And suddenly you're not naming it. And you're not only not naming, you're creating a little pause before names appear. And before names appear, you are suddenly not activating consciousness. You're activating a wider mind than consciousness.

[15:11]

And so you've actually, simply by asking this question, was ist das? You are bringing, sort of putting one mind aside, And then generating another mind which can more accurately tune this flow of interpenetration. And it does it by But consciousness will tend to feel and know point by point. But when you have this more spatial moment, This pause, which is a spatial moment.

[16:38]

You're more suddenly able to embody this. Rather than think, you start to embody this interpenetrating moment. As I say this situated immediacy. So what happens is instead of a kind of mental point to mental point is your narrative. It's more like there's a kind of wholeness, w-h-o-l-e. There's sort of a more sense of embodied wholeness moving to embodied wholeness moving to embodied wholeness. So this little pause for what is it allows you to go again from this kind of spatial moment this spatial pause which allows you to embody things before naming them.

[17:57]

And that's actually a more complete picture or a more complete knowing of each moment. So you have a more complete knowing of each moment leading to the next more complete knowing of each moment. And you simply know the world differently. Just by adjusting very simple things that belong to all of us. And you actually simply feel more completely And you feel your inner world that you belong to and belongs to you. And really to move from this spatial pause, which is a kind of completeness, is the best medicine.

[19:23]

Certainly, I can't imagine a better medicine. Now I should say something about The structure or architecture of don't invite your thoughts to tea. I'm trying to speak now about the world in... in... in spatial... as a... in... in... When you experience the world spatially rather than chronologically.

[20:42]

And when you have the sense of experiencing things spatially rather than chronologically. So we can take this, don't invite your thoughts to tea. six words don't invite your thoughts to tea six words six little words yeah would you like to have some tea we use these words all the time but if we join these six little words three little words I love you and then three more don't invite your thoughts to tea Okay, so you have these six little words you're going to invite to tea. Oh no, I can't invite them to tea. Okay, you're going to invite them to tea. I know you're going to invite them to Zazen.

[21:45]

So when you join these six little words to zazen, and you view them spatially, I don't know how else to say it, so I'll say it that way for now. And you view them also not to understand them or something like that, or grasp them, but to let them evolve. Evolve? What does Darwin do?

[22:59]

Yeah, well, that can't be a verb in German. Oh, really? Poor Darwin. How do you say in German, things evolve? We say develop, but that's what you don't want, right? Oh, I don't want to say develop. I know. All right, well, say develop and we'll ask. Okay, also entwickeln. Okay. I like the way you're all gesturing. We are evolving. It's a curve. If something grows in this curve. Yeah, that's what evolve means. Let's start with entwickeln. Okay.

[24:00]

So instead of incubate, we can, or as an alternative to incubate, we can say evolve. Als eine Alternative zu dem Ausbrüten können wir im Englischen das Wort evolve benutzen. Ich sage jetzt mal entwickeln. I mean, incubate has the sense, of course, something's going to hatch. And evolve, I mean in English, the difference between evolve and develop, they both have the basic meaning of rolling out. But develop is to roll up and complete. To devolve. And evolve is just to let it keep going and see what happens. Oh, actually it works then, the German word entwickeln.

[25:09]

Okay. So we can say that this phrase, these six little words, You incubate in zazen. You put it under your cushion, you know, and sit on it like it was a big black egg. But that's not really what you do. It's more really you let it unfold, evolve in the mind of zazen. Okay, so I've gone through this in various ways before. And so we all can easily understand not to invite your thoughts to tea. And we can have the experience of not inviting our thoughts to tea.

[26:19]

But what's happening when you do this, it's really you're not inviting discursive thoughts to tea. Because, you know, in simple English, to not invite is also a thought. So if you're really strict, you could say, I'm not going to invite my thoughts to tea, and I'm not going to invite my thought to not invite my thoughts to tea, too, either. That would be too good a student. Okay, so now let's call them not thoughts, let's call them mental formation. So you have the mental formation which we can call an intent, to not invite your thoughts to tea.

[27:47]

And you can then see that the mental formation of discursive thoughts is what you don't want to invite to tea. So already you're making a kind of, you're creating a territory of a mind of intent and a mind of discursive thinking. But without even knowing you're doing it by using this simple, these six little words. You're beginning to take this completely invisible territory of mind which appears which is invisibly the condition of discursive thinking.

[28:57]

He has this invisible field in which discursive thinking appears. And then you have this other invisible field in which intent functions. And they're both invisible. But you begin to see that discursive thoughts can't penetrate the mind of intent. And then you see if you bring attention to the mind of intent. And then you see the power of attention. So you bring attention to the mind of intent. Like I can bring attention to my right hand. And my left hand feels, oh my right hand is holding my left hand. But if I shift intent to my left hand, It says, what are you doing holding me right hand?

[30:16]

Get the heck off. So these two invisible intents can shift the right and left hand. Attach you. So through these six little words, I've discovered that I can shift attention to one invisible field and make it the dominant field. And discursive thinking will subside. So now, by discovering this extraordinary power of attention, I can bring this attention to the field of intent, the mind of intent.

[31:26]

And if I bring attention to the mind of intent, And I use discursive thinking when it's necessary. But when I don't need discursive thinking, I let it subside. And so the more I do that and bring attention to the mind of intent, My identity shifts from discursive thinking to the mind of intent. Identity is a form of attention. It's a form of attention that clings to things. Attention can move around more freely. And if attention moves over and over again to the mind of intent, identity says, I feel, I'm lonely over here.

[32:39]

You know, I want to be with you, attention. But it's real, it's cozy here with discursive thoughts. Won't you come over to discursive thoughts? Okay, I'll come live with you. So identity begins to find... It's location being the mind of intent. And that's why vows are so important in practice. Because vows are an activation of the mind of intent. And in fact, the basic vow most of us make is, I want to stay alive. Unfortunately, the root of some people's psychological and emotional problems is they really haven't made that decision.

[33:55]

Many people have made a vow, well, I'll only stay alive if I get this or that. Or I only stay alive if everyone's nice to me and if they're not, you know, etc. Okay. So, but most of us on some level have this intent to stay alive or you would be here. You've stumbled through to now at least. And that intent to stay alive is actually way deeper than most discursive thoughts. So I would say we're all mostly living a life of intent. But we've sort of been seduced by the sirens singing sweetly on the islands of discursive thought.

[35:23]

Oh, send the boat over there to that island. Okay. Practice is, here's these invisible ingredients again. Practice is to shift attention from the island of discursive thoughts to perhaps the continent of intent. And more and more you find your fundamental mind being the mind of intent. All of that's possible through these six little words. If you enter into the architecture, the space of these six little words,

[36:26]

Wenn du in die Architektur, in den Raum dieser sechs kleinen Worte hineintrittst. Now the mind of intent is also a spatial mind. And you begin to feel the field of mind that doesn't invite your thoughts to tea. And you can feel the field of mind. And you can breathe into the field of mind. And the field of mind also appears with, what is it? So the next thing that happens with these six little words is that

[37:39]

Discursive thoughts do appear. Thoughts appear but you don't invite them to tea. And somehow by not inviting them to tea they don't start to gossip. They don't start to have some discourse. So you're beginning to discover through the mind of intent you are not inviting discursive thoughts to tea. And the discursive thoughts turn into appearances. More and more you just feel these things appear. I can identify with them or not identify with them.

[38:50]

So now in a way you've created a third mind, a mind of sasana, which allows things to appear but doesn't think about them. der den Dingen gestattet zu erscheinen, aber nicht über sie nachdenkt. And it's held, sort of held, the word Dharma also means to hold. Und es wird gehalten, also halten, und das Wort Dharma bedeutet auch zu halten. It's held by the mind of intent. Das wird von dem Geist der Absicht gehalten. And things just appear. Und die Dinge erscheinen einfach. So that's really what it means, don't invite your thoughts at tea. To eventually generate the mind in which things just appear. And now you can practice, as Nicole spoke last night, receiving these appearances and releasing these appearances. And if you don't release them, they start hooking up together and saying, I don't care about him, I'm going to think anyway.

[40:10]

So before the thoughts can get too cozy with the next thought, you release them. So they appear and you release, appear and release. Now this is all just ingredients you have. To tune this existence with letting things appear and releasing them. And letting things appear and releasing calls forth associative mind in a different way. So you have associations called forth, but by each appearance, not by strings of appearance all tied up together and...

[41:16]

No, where did all that come from? simply by over many years I used to say many years not to say many decades of being within the architecture of don't invite your thoughts to tea and letting that incubate letting that evolve and continue to roll out, and noticing these six little words have given me the power to receive reality and release reality. To receive the world and release the world.

[42:26]

And being able to release the world is the practice of emptiness. Okay. Everyone's fallen asleep. That was a bedtime story. A zazen story. Deep somatic sleep. What the hell is he saying? Oh boy. So let's have a break. And after the break, let's have small groups. And some of you have not said anything. I wish I could listen in on your group.

[43:27]

But I need a computer translator. All right, thanks.

[43:30]

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