Can you talk about these things from a slightly different angle than usual? Yeah, developing the idea of consciousness The job of consciousness is to be predictable and cognizable and so forth. So it's a flow of memories from the neocortex or something like that to establish a predictable world. And And that, following my experience and Vasubandhi's teaching, consciousness is essentially a network of concepts.

[01:16]

And self is a creature of. or self is sustained and formed through consciousness. And self-referential thinking, of course, one of the main ways consciousness is created. When you wake up in the morning, again, most of what you decide to do has to do with fulfilling your ideas itself. And And most of that activity assumes an implicit meaning.

[02:33]

intrinsicness and permanence to the world. Now in Buddhism, ignorance is not just a passive state. As a friend of mine says, it's an active state of It's an active cognitive state of mis-known. So you cannot by simply doing zazen, counteract an active cognitive state of misknowing. Man kann also nicht einfach nur dadurch, dass man Sase übt, diesen aktiven Zustand von Falschwissen entgehen arbeiten. It requires analysis, reasoning.

[03:37]

Das erfordert Analyse und Argumentation. There's no... There's no Buddhism without concepts. That doesn't mean one can't be free of concepts. Okay. And... Okay. And I would say that to have a healthy, resilient self, self has to have a sensorial be partly defined, at least partly defined, through sensorial immediacy.

[04:47]

I didn't get the subject. Even though I would say the self is primarily formed and sustained and nourished fed through conceptual consciousness. Self congratulated. It needs simultaneously at least few numb toes in sensorial medias. Okay. So the degree to which you have a counterbalance in non-conceptual sensorial immediacy has a great deal to do with whether the self is open to learning and development

[06:18]

Now what the Buddhist adept decides to do is turn that sensorial immediacy into a situated situated immediacy. An engaged immediacy. Which becomes the fundamental dynamic of the self. And So it's, I don't know what words to use. But it's an articulation of immediacy. Through mindfulness. And so forth. And it becomes where both feet of the self are located.

[07:26]

Randall. That was an unsaying. So you find your ease and your sense of location as This is what I am in this situated immediacy. So situated immediacy, I just made this up, you know this term. Is the seat of what we call the big self.

[08:36]

Because it also becomes the because it is also the platform that the location which can be folded out into everything in its all at onceness, and which everything in its all at onceness can be folded in. and allows you to enter into the medium of the six paramitas and bodhisattvas, being constantly nourished by connectedness through which you're identified.

[09:52]

I'm lost, sorry. So in a sense, we take what I would say someone with a resilient, healthy self and which self is healthy. and significant ways to find through sensorial immediacy. And that becomes the foundation itself. Then the flow of narration of one's personal self. One's personal history. what I sometimes call the timeline self.

[11:09]

The timeline self is constantly informing us, educating us, we learn from it. but disappears at each present moment into the deep pool of medicine. in which the seed of the future, the seed of Buddhahood, the seed of one's continuing personhood, floats to the surface. Now, I think, if what I'm saying is true, and it's certainly my experience, then I would say that if, through practice and wisdom, the therapist

[12:27]

moves into the sphere, approaches the sphere, or even actualizes this present moment, which is the seed of the Buddhas, the seed of the Buddhas and the seed of their practice. And your practice, she says, is the seed of our Buddhas. He's giving a very accurate description of how this fluid of a medium is flowing, coursing, streaming in all of us. And the Heart Sutra says that Bodhisattva Allah Abolokiteshvara coursing in, like a sailboat coursing through the water, a horse is in.

[13:49]

The mind of realization and the mind of the actualized moment. in the moment, in the actual moment, if the therapist actualizes this or approaches this. I like Janus is also called the god of the doors. If you like for therapists to standing, sitting in the god of the door, what am I talking about? Yeah. Somehow, it's the best opening I would get.

[14:56]

I guess you can give the client. It might only be a background or a door. And most of the activity may be the approaches you have in training you have as a psychotherapist. But I mean, if I was a therapist, I would feel I'm letting myself down into this invisible I would even feel I'm now engaged in a constellation with this person, even though they don't know it. And in my own imagination, I'm constellating what they're saying. Und in meiner eigenen Vorstellung stelle ich auf das, was Sie sagen.

[16:09]

And I think that an imagined constellation would intervene to some degree in the constellation. Und ich würde sagen, dass diese, meine vorgestellte Aufstellung dann diese Aufstellung beeinflusst und informiert. These are only some passing thoughts. But thanks for, before the break, giving me some kind of way to start. Because I can't talk to walls and pillars. I have to start. feeling you generating a field and then I can't sleep. See if I can find it later. Now I'm told the food is already ready and you can eat anytime. Is there anything anyone would like to say before the evening would pass?

[17:13]

The last thing what you said is I think the first step that you will get a psychotherapist in the next 10 years. Why? Because you always said When I will get this, I need this and that. Maybe next year you start to abstain. Yeah, maybe so. Maybe that's what I'm doing right now. I would like to say something. Oh, good. May I say something? Thank you. It's more to share an impression. Maybe yesterday or the day before yesterday, Krista said something like, what touches us?

[18:35]

And this was also very, that fitted very much, because I also started to think, what is really touching me, what is, yeah. And this session really, really touched me and grabbed me. And I remember a section from a video I've seen And then you can see a concert of an orchestra playing a concert.

[19:48]

And you see a singer and a conductor. And you see for several minutes, you see how the concert is progressing, and it's quite normal. But you are not... But you are not deeply touched, you are not grabbed. For me, it didn't grab me, I would not... And then there is a moment that the singer, there seems to be this kind of insecurity or that something didn't really, didn't work out quite correctly. And for me this was very touching how the conductor reacted on that.

[20:56]

He spread his arms and then he let them sink very slowly. And he only waited what is happening between himself and the singer. And then it continued, and it was so passionately continued, and it took so much hold of me that I have this feeling that it's this kind of immediacy. And all of us who saw this video, we were grabbed and touched and our tears were blown.

[22:06]

And in this previous session, I had the same feeling. I was deeply touched. And I'm very grateful for that. Thank you all of you for being my conductor. Something came into my mind when I heard about Elias Canetti. And he said, writing for him is a contribution that the doors between people remain open. And I had this feeling before the break or during the break that for everybody, each of us, the doors are open for everybody, each of us.

[23:28]

And this is a very special moment. I actually have in each of these seminars that there is a moment where all the doors are open. Thank you. Is there anyone who would like to say something? Please give us a moment and then we will take a break.

[24:16]

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