...psychologist of the year in America. Just to show you the historical dimensions of this. I decided to put all my eggs in the basket of meditation. But I did organize the first conference about LSD in the United States. Because I said, hey, a competitor is on the horizon. I didn't really think that. I thought at least we should bring it into the so-called public sphere.

[01:06]

And I was called a communist and all kinds of things because I tried. But the fourth musketeer was a man named Frank Barron. Also a research psychologist. And until he died, which was not so much long ago, he was on the board of the Diamond Sun. And he was also at Harvard at the time. I was too, but I was a student. And I didn't know them. But But anyway, Frank, who became a very close friend later, he decided he'd better leave Harvard at some point.

[02:18]

And that point was when Tim Leary took the furniture out of the office in which he met students and put in mattresses. And Frank said, I knew the end was near. And Larry and Albert were thrown out of Harvard. But Certainly psychedelics became a way of exploring, what is this now? So Dogen goes on to say, remember, this is the 13th century. He died in 1254 or something like that. The word now does not exist before continuous practice.

[03:36]

But when that now is realized through practice, he calls it the actualized moment. Now. Now the actualized moment is realized. now becomes the dharmic or actualized moment. And it's the seed not of self, but the seed of all Buddhas and the practice of all Buddhas. to really bring it home, all Buddhists become Buddhists by Lord practice. Okay, so what am I suggesting? Well, Let's recapitulate a little bit, put the head back on.

[05:16]

There's this, what I'm calling, no externality space. As making clear that the present moment is something we generate. And knowing that, really there's an incredible responsibility. Because you cannot be separate. You don't live in a container. Or you can find a little corner by yourself. That corner by yourself is also part of, you know, which we generate. So you can just... Nurturing yourself the seed, or nurturing yourself the feeling, a feeling profoundly connected, profoundly in this world, even if psychologically

[06:34]

You always don't feel that way. And I think if you know your co-foundry in this world, it gives you a more positive base from which to work from psychological disenchantment and disassociation. Just as the insect has panes of glass for which it has no concepts, We have panes of glass between us that are invisible, but we have no concept.

[07:50]

And often very painful panes of glass, and painful because we don't understand. know how they're there. One of a number of reasons why Eros is so thoroughly related to practice. Because for many of us, eros is the first and perhaps only way the pains of glass disappear. And you feel they're gone. The Bodhisattva says, okay, they can be gone in all circumstances, not just in erotic situations.

[09:07]

Again, we have this non, nodes turn out of space. In addition, we have always, to some degree, mutual interiority. And this brings up a lot of things we don't have the opportunity or time to talk about. What is nondual? What's the relationship between nonduality and neutral material? And what's the relationship between subjective space

[10:08]

and supposedly non-subjective public space. And when we conflate private space and public, personal and private, public and subjective, what confusion ensues from that? For example, in Japan there's no I mean traditionally. And there's only subjective space. There's no idea of space anyone can enter.

[11:31]

Public space would be non-subjective. Anyone can enter space. As long as you have a shirt and shoes. So the word in Japan intersubjective has no meaning because everything is subjective. Traditionally, all spaces require initiation to enter. So our idea of intersubjective is really based on that we assume that Public space is a normal space.

[12:40]

But as I often say, public space is a creation of the British Empire. But we then get involved with what's our private space, what's public space. And we don't really have any idea of what space When we have experiences in meditation of the body and mind dropping away and we feel a wider space, we think it can't be real because we can't extend our body into public space. But the idea of our eternals is that object and person generate a space which is not public or private.

[13:56]

Now one of the big ideas a definitive pedagogical influence on Buddhism. Is that we only know the reality of mind when we know mind through a concept. But if consciousness is a web of Concepts, how do we know mind? One thing that Bodhidharma, whatever he mythologically, whatever it might be, attributed to mythological Bodhidharma, is you should know each Ayatana in ways that extend beyond language.

[15:14]

And we have a similar idea in the koan about Dongshan, our ancestor. Number 98 in the Book of Serenity. And I refer to a lot because I think we should know it. Among the three bodies of Buddha, which one does not fall into any category? So behind this, of course, is ideas like the two truths. ideas like the difference between the body we experience in meditation and the body we experience in the world.

[16:42]

The mutual body we share with others in the world. Body in the sense of not physical stuff, but what makes us alive. defines our actions. So these are categories. Another teacher says, Break it in half. Cut it into three. Bring me my sewing kit.

[17:43]

Bring me my sewing kit. Where are my nostrils? And then he paused and he said, above, in between. We would call this an unsaying, an apophatic statement, which takes away the concept. So all of that is... Which among the three bodies, dharmakaya, sambhogakaya, nimankaya, which one does not fall under any category? In Dungsan, A-prophetically, is to take the saying away.

[18:52]

Said, I'm always close to this. Where is that? I'm always close to. But then this is an activity which you bring into your situation. I'm always close to. You're always on the threshold. Okay. So we have this sense of a field we generate through our senses and the object pointing both ways. And when you really feel that there's no language to describe.

[20:03]

There's no concepts for that. So, what he done was says, bring your tension in effect into each Ayatana, for each sense, including mine, until there's no language. Okay. So now, again, we have no external space, a kind of shared presence, sometimes we call it public space. Nun haben wir diesen Raum, der kein Außen hat, dieser Raum der Gegenseitigkeit, den wir manchmal auch Then we have this, like we can say, this space of mutual interiority.

[21:09]

Which this morning while I was thinking about this and what words can I find, words, that's why I keep making up these terms like Also heute Morgen habe ich mir überlegt, wie kann ich das beschreiben? Was kann ich da sagen? Und ich bin immer wieder dabei, mir neue Termini auszudenken, die in der Situation auftauchen. One of the things I do before I have to talk, I have this feeling that there's no word for it. I found it doesn't work to come in and say, well, I have no word for this, and it has an interesting relationship to this, which I have no word for, and that also I have no word for, and you understand this because...

[22:14]

That might be a truer lecture, but I don't think you'd still be here after 18 years. Aber ich denke nicht, dass Sie nach 18 Jahren dann noch immer dabei sind. And you'd probably say, well, there's no word for why I'm not coming next year. Aber ich würde eher sagen, man kann das nicht in Worte ausdrücken, warum ich nächstes Jahr nicht da bin. But, you know, the first koan of the Book of Serenity starts out with the Buddha gives up on the lecture platform. And he's called, not even the Buddha, he's just called the World Honored One.

[23:30]

So he doesn't have an object name, he only has an attributed name. So... Because it's World Honored One, I call him Mr. Who. So Mr. Who gets up on the teaching platform and then gets down. And Manjushri is there. And Manjushri says, Behold! That's so. And that starts the whole book. Because then the commentary says that Manjushri is always leaking.

[24:35]

The Buddha said nothing so it didn't leak. Der Bruder hat nichts gesagt, der ist nicht ausgelaufen. Mancher schrie, said, oh, teaching ist das. Und mancher schrie, der sagt, passt auf, so ist die Lehre. So he's a viking. So er leckt. Which means the whole book, the next 99 cases are viking. Und das bedeutet eigentlich, dass... It means compassion is a kind of leaking. You've got to be willing to lose. Bob Dylan says, if you're not there yet, everyone will lose somewhere.

[25:50]

The name? Bob Dylan. Bob Dylan, okay. Bob Dylan says, if you're not yet there, everyone will lose somewhere. Okay. Okay. So again, we cut, excuse me, not external space. We have mutual interior. Which this morning I tried about 10 different, or 15 different, And I have tried today 10, 15 different terms to say this mutual inner space. Excuse me. you know, more explanatory with many hyphens.

[26:59]

Only in the context of talking to you this morning, it just came up as mutual material. Which I think is pretty good as a term. So we have these two I just mentioned. These are ingredients... Doors of the emptiness of emptiness. Was sind Zutaten, Türen zur Lehre der Lehre? Now, in addition we have, und zusätzlich dazu haben wir, imagining ourselves in the therapeutic sense,

[28:01]

We also have the web of conception. Now we should be able to bring in And to leave with these three that we've already got, a non-conceptual state of mind. Okay, so let's define awareness as a field-defined non-conceptual mind. As a non-content mind. A defined mind. A mind that is not defined by content.

[29:06]

The consciousness is a concept or a content-defined state of mind. And Dignaga and Bodhidharma say, you don't know mind until interleaved with your conceptual mind is non-conceptual mind. It's a blank sheet between printed pages. No. The way I try to... the craft or the technique or practice I think is the most useful.

[30:07]

Is what I started this seminar with. What is a starting point? Every point is a starting point. So my feeling is it's very important to develop an initial state of mind. Now this I spoke. I spoke quite a bit in the last seminar. So abbreviate it somewhat now. But without an initial state of mind, you have no experience of appearance. If you don't have a thing of things appearing all the time, then you have no sense of Dharma.

[31:11]

You have no experience of the... absolute uniqueness and freshness of each moment. In which you are alive as long as you are alive. So my sense is you develop the non-conceptual mode of mind as your initial mind. And a non-conceptual mind allows appearance concepts to appear. But this can't be just an idea.

[32:29]

If you're smart and think, oh, I understand this, this is worse than not understanding. Because they need to explain things to themselves and then they believe their explanations. They're very quick to explain it. With conviction. They don't have that sense of I'm always close to this. When every theory they have is unsaid, you unsay it as well. Not one, not two is an unsaying.

[33:32]

The question, by the way, that Giorgio asked wasn't what is Buddha, he asked what is the way. Not mind, not Buddha, not things. That's the way as taking away. That's the way as taking away. war der Weg wirklich beschrieben als Fortnähler. This is form is emptiness. This is the activity of at each moment you feel a perception, you take it away. And you end up in a space where there's no reference point.

[34:36]

And then you move From reference point space, nope. Then this pulse, this kind of pulse is at the center of dharma practice. In many, many ways. So you need a crack to generate the the territories which allow this pulse. So my suggestion is, I said in the last seminar, and I've been saying quite often for the last few years, and my suggestion, which I made in the last seminar, and which I made in the last few years,

[35:40]

use the door. As I say, the entrance. So when you come to a door, you stop. You pause. And you don't think the room. You use the door to block conceptual things. We in cowboy country in the west, we say check your guns at the door. So we have over the door in the center, check your gun sets at the door. A Christian can testify to this.

[36:57]

So you stop at the door and you just feel the room. And feel the field of the room and it's all at once. Every time you... Every time you come to a door, do it. It's actually quite nice. It's kind of fun. And there's lots of doors available. Every door. The God of the doors. You can go backward into the room. with your concepts or forward in the room without your concepts. And then once you enter, you just, you know, normal. Okay, now another way to do the same thing is what I do when I'm sitting here with you.

[38:11]

Is I go from a... I try to... altered shift from conceptual consciousness. And I would say this is the This is a technique of yogic seeing. Which is I go from conceptual consciousness to a particular. And I go too particular in the sense of engaged with the particular. Engaged in a sort of what we could call perhaps an ayatonic non-duality.

[39:28]

Or we could say it's the point of... I'm defined now, at that moment, through the situated amenities. And that situated immediacy is where I find my identity. That's why I feel at home in the world. And this situated in me becomes an actualized moment. Which I can say does not belong to yourself. But it's how I identify.

[40:29]

that which is not myself. I would say more conventionally in English, it's through situational immediacy I define myself. But now self with a capital S and a self, a big self, not abbreviated by or contaminated by conceptual consciousness. So I get in a habit, I try to give you a feeling of this by saying pause for the particular. Yeah, it's one of these turning word phrases, mantric phrases. Okay. Or pause within the particular.

[42:01]

Or pause for the pause. And you can find that somehow these words gather attention and focus it in slightly different ways. So you begin to feel things from inside. Now we have, like I started before, we have ideas of alterity. Of both. of both non-duality and otherness. And to feel things from the other side. And knowing on each successive moment, you're also other. So let's keep it simple.

[43:14]

So we have none. External space. We have neutral interior. Then we have conceptual space. Now we have situated immediacy. And from all of these we can keep coming back to situated immediacy as we are at home. Whatever happens I mean, whatever you imagine, still, there's just this here.

[44:30]

And then, from situated immediacy, you don't go back to conceptual consciousness. You use that as a pivot to deal with awareness. So, while I'm talking with you, you know... see the rims of your glasses. And sometimes, as I said yesterday, your expressive eyebrows. You know, we have a saying, in the eyes it's called seeing. In the ears it's called hearing. What is it called in the eyebrows? So, or I, you know, see your sweat or your hands together.

[45:46]

But I don't think about it, just notice. And immediately within each With each notice, I go to the field of the room and then back to noticing, to the field of the room, back to noticing. And when I do this, I start feeling your presence in me. And the particular blocks to conceptual thinking, And opening up to the field of the room. Which then allows me to feel your presence. And from there I speak.

[46:47]

Most about 80-90% of the time. So it's a kind of knowing, but it's not coming out of conceptual consciousness. It's coming out of a larger sense of embodied mind, which includes an embodied with you. So we would say something like, for the Buddhists or yogic adept. This is how one acts through big mind in emptiness. And this is considered very advanced Buddhism.

[48:03]

But if you see it as a craft, it's accessible to all of us. And if you Feel this deeply enough. As accurate and possible. And you make it your intention. That's 80%. Well, that's 20% takes time. But without the first 80%, you don't have the tonnage. Okay. Now you know everything I know. I just took it away. Yes. Why don't we consider starting?

[49:13]

But I'm happy to. If somebody wants to say something, I'm happy to lend you my Ayatollah ears. It makes me happy to see you guys. I can't wait till next year. Can you feel this no externality space?

[50:58]

That we're all, that we're each and all generating. And the insects. In the no distance space of the field of the ears. in the distance-knowing field of the ears, Thank you for translating. Welcome.

[51:57]

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