I saw beyond the beating. You only saw the beating. I saw beyond the beating. So this story is told every year at this time. that as we approach this time of mourning, of the historical holy temple, and as we take a deeper look at our own lack of consciousness and our own blindness we try even In the intensity of the beating, to see beyond the beating.

[01:19]

So I hope that in some way that we can all take this deeper look tonight and tomorrow. On the one hand, the negative side of the spiritual journey. How quickly we fall from our great experiences. How often we misperceive. And we don't see what's really out there in front of us.

[03:02]

And on the positive side, to understand that each time that we fall, That it's another chance to learn how to go beyond the beating and how to reach up even higher. So with a little time left, I'd like to sing one last song.

[04:03]

I hope to do more later on in the week with meditations and practices. Ich hoffe, dass wir im Laufe der Zeit noch Raum finden für Meditationen und Übungen. But for now to take this simple song, aber jetzt dieses einfache Lied, we take a name that we sometimes call the beloved, wir nehmen den Namen, den wir manchmal den Geliebten nennen, which means again the simple meaning master of the world.

[05:04]

I think there's a Buddhist term called master of the house. Master of the house. In Judaism, the words master, really means the master of hiddenness, master of concealment. So that in the middle of our spying, we remind ourselves that what we see is not the real truth, but something else is hidden and concealed deep within every person and in everything.

[06:06]

And so we use this as a kind of mantra to help us awaken and to look more deeply and to see beyond the beating. Ribbon, oh, shallow lung. Ribbon, oh, shallow lung. Reborn, O Shallow Lamb [...] Rebono shalom.

[07:10]

Rebono shalom. Rebono shalom. Ribbon o shalom Ribbon o shalom Ribbon o shalom Satsang with Mooji Satsang with Mooji Ribbon o shalom. Ribbon o shalom.

[08:20]

Ribbon o shalom. Ribbon o'shell o'lam Ribbon o'shell o'lam Ribbon o'shell o'lam Let's just take one minute to sit in silence to honor our experiences, our enlightenments. You're falling. The opportunities to pick up the broken pieces.

[09:32]

To become more whole. Honor the brokenness itself. To know there's a time to feel the pain. To cry over the loss. In order to become more whole. May our tears water the seeds to water the seeds for a new tree of life.

[10:39]

I'm not sure you're all interested in the progress of my cold, but I'm feeling a lot better. I've never had so much medicine offered to me. I would like to start out this morning with some sitting in the spirit in which we talked about yesterday. And again, it won't be too long. But it's nice to enter a mind in which you don't care how long it is.

[12:51]

But still I promise it will be short. And so I'll start with three rings and end with one ring. So I start with the bell three times and one at the end. And as I said yesterday, the main mental posture of Zazen is to leave yourself alone.

[14:17]

And leaving yourself alone is a kind of silence. Although you don't interfere with the activity of the mind, the mental posture of leaving it alone creates a space around and throughout your thoughts and mind. And leave yourself alone. Develop that habit in meditation.

[16:01]

Thoughts begin to subside. This larger space of the mind And that's what Zen means actually, is absorption. And Zazen is sitting absorption. you begin to absorb who and what you are.

[17:07]

Please sit comfortably. Now, I'm sometimes a little embarrassed by how practical and mundane Zen teaching is. But in any case, I will continue. Yeah. And let me review a little bit what I said yesterday.

[19:19]

All physical phenomena, sentient physical phenomena has a mental component. And all mental phenomena has a physical component. There's no mind without a body. But this does not mean that body and mind are truly related. They're definitely interconnected. But that relationship can be developed. And practice is the development of that relationship. And then discovering the relationship

[20:21]

discovering the manifold relationship of body and mind, we begin to discover the logarithmic relationship to the phenomenal world. Now I say logarithmic because I mean it's just not a simple equality, that out there and this here. It's a relationship that's discovered through raising yourself to a certain power. But the teaching of Zen is to show you how to use the ingredients that you are. So as I said, we start practicing, because it's the easiest way to do it, through the body. And through the discovering the stillness of the body,

[21:40]

we can see the activity of the mind. And seeing the activity of the mind, we can begin to see also the silence of the mind. Through the silence or stillness of the mind, we can study how the mind functions, we can see how we put together our world through our senses, and how once that sense information is part of us, how it forms our consciousness, through feelings, perceptions, and associative thinking.

[23:03]

But also through knowing the stillness of the mind, we begin to know the mind, we begin to feel the mind, and to know the flow of the mind, and the flow of the mind into consciousness or into awareness, into feelings, emotions, and so forth. Now, This is rooted in a very ancient Indian observation pre-Buddhist that we have a waking mind a dreaming mind and a mind of non-dreaming deep sleep.

[24:13]

These are ingredients we're born with. And mostly they don't relate to each other. Consciousness can only be partly aware of dreaming mind. And consciousness and dreaming mind are not at all aware, although dependent on, non-dreaming deep sleep. So we could say that this inner science of meditation is to attempt to move you into non-dreaming deep sleep. ist solch ein Versuch, euch wieder hinein zu bewegen in diesen nicht träumenden Tiefschlaf.

[25:41]

Aber in diesem Zustand bleibst du dann wach, das heißt gewahr. Und um herauszufinden, ob es einen Geisteszustand gibt, der diese drei alle mit einschließt oder sogar noch größer ist. Now, if I present you as I've been doing some basics and a basic picture of practice, if you understand the basics and you begin to have a real feeling for it, a knowing of it through practice, And you very quickly realize you can rearrange the basics.

[26:46]

And when you can rearrange the basics, you're immediately in advanced practice. Now I know you're not all planning to be professional Zen adepts. I certainly welcome you and I'm sure you have the capacity. But I'd like to present this to you as a possibility of one of our human possibilities.

[27:46]

And I'd like to present it as something enjoyable to do. Because again, as I always say, Zen practice is a homeopathic medicine or practice. Meaning it works in small doses. And luckily it does because most of us have a hard time with large doses. Now, a woman came up to me after the talk yesterday and said, if like this bell or some object We can be aware of how the object is formed in our mind and body and see how it's formed, how it becomes a conception.

[29:22]

Perhaps we couldn't, she said, Since we are also a conception, we have a body image and an image of our mind. Couldn't we also change the image of ourselves? Aren't there such possibilities? Now, I'm sure all of you are completely happy with your present image. And you have no inclination to change it. Although maybe you might want to change others into your image. Anyway, this is I'm going to discuss the possibility of of seeing our manifold natures.

[30:35]

Now I realize this is a little much to ask you to sit through. But I feel some kind of wild permission when I'm at the Sufi camp. As Rep. David said, the Mount Sinai of Western inter-communal religion. And in the program it says the progress from ego to soul. So in a way I want to see if I can say something about the progress from body to world body. But we don't usually use such... We would probably say space body, world body sounds a little glamorous or something.

[31:53]

So this is not something I've, the way I want to see if I can speak about it this morning is not something I've spoken about before. So I'm, this is also for me a kind of laboratory to see with your help if we can talk about this. Und ich befinde mich hier mit euch in einer Art Laboratorium und wir versuchen gemeinsam herauszufinden, wie wir darüber sprechen. Gestern hatte ich eine Glocke, heute habe ich eine Zitrone. Und man hat mir die zugeworfen, also von diesem Vorratslastwagen. It's the same color as the floor. Now, again, if you look at this to, I just want to use this as a seed example.

[33:26]

If you look at this as a to get with your senses to get just enough information to notice that it's a lemon that we call it a lemon you have not only shortchanged the lemon, but you've also shortchanged your own capacities. So if you stay with any object that appears, If you let it abide in your senses without turning it into a concept, it's a little like changing the focal setting, like a camera, focal setting of your mind.

[34:47]

You focus on each object in its particularity and allow it to be in a sense caressed by your senses. So your senses are moving always from object to object And you give your senses a full... Maybe each sense is on its own vacation. And you give each sense its fullness. Now, if you need to, for instance, somebody asks, what's that?

[35:53]

You can say a lemon. Or you can say, why don't you hold it for a while? It's far out. It's something extraordinary. I'd hate to name it. But we do name it, so that's okay. Now what I'm pointing out is... Again, I'm seeking how to talk about this. So what I think I'm pointing out is that we're a center that doesn't pull things into the center.

[36:59]

But we're a center from which things flow. And actually we're a manifold or multi-layered center. Each of us is, as far as is known, the most complex, mysterious whatever on all planets. We have no ability to really understand this phenomena which each of us is. I think we feel it when a baby is born. How the whole not only the two parents came together, but everything that exists had to come together to make that baby possible.

[38:18]

But every time we open our eyes, what we see is a kind of baby born. Isn't one of the lines in the Rumi poem that Atum gave us? Each of us as if just arriving from a journey. I mean, when I look at you, it seems to me each of you is just arriving. Now I'm giving you this as another way of looking at things. Change your habits. As again, Reb David said yesterday, the habits as spies which delude us. And as Rabe David said yesterday, our habits are like spies that lead us astray.

[39:38]

Okay. Let's go back to the idea of a focal setting again. Say I have a kind of, as is spoken about in yoga and Aikido and so forth, soft eyes. I put my sense of seeing at the back of my eyes. And I'm not focusing, but rather I'm seeing a field. So I can open my eyes and look at you. And I don't focus on anything but the field. So I begin to actually feel all of you as some kind of unit.

[41:21]

And in fact, we are some kind of unit. That didn't exist a few moments ago and won't exist in a few moments. That's a fact. It's not a fact you can get conceptually, but it is a fact. And it's a more basic fact than my conceptual determinations about this situation. Now I would like to create a habit, a new habit, so that this fact begins to come home to me. I have such a habit of looking at you and saying, oh, this person is nicely dressed, this person is dressed from an athletic shop and so forth.

[42:38]

And you're of a certain age and so forth. As soon as I do this, the energy field of my mind collapses. And now I'm in a different kind of concentrated state of mind. If I'm always in that state of mind, most of the time in that state of mind, it reinforces this three-dimensional version of the world that I take as real. But if I, as a habit, begin to have this focus or feeling of the field of vision, there's nothing three-dimensional about it.

[43:40]

saraha says that we are like the center of a flower in which there is a silence in among the pistols a silence fragrant and saturated by color. And fragrance and saturated by color aren't exactly three-dimensional. And not by any mystical, anything or other, but just by creating a habit of looking and seeing the field of us, I begin to feel the fragrance of us.

[45:03]

And a certain kind of saturation of mind. Which is because all of you, I think probably all of you are in various degrees involved in practice. Not Zen, but some kind of practice. It creates a very different mind saturation in this room than in an ordinary lecture hall somewhere. And it allows me to now try to speak to this saturation of mind I feel in the room. Now the main habits or kind of training or habits of Zen practice or to shift from this focal setting of seeing a field in which you can feel mind and our overlapping minds

[46:24]

From that focal setting to the focal setting of the particularity, sensorial particularity of each object. So, this is a lemon. This is a bell. Sensorially, they are completely different. But as concepts, they're basically the same. So when you turn everything into concepts, you generalize your mind. You create a mind of generalization. And the topography is quite flat. And then everything that comes into it, like anxiety, say, has the same weight as everything else.

[47:51]

But the more you are in a more subtle topography of a field, and a sensorial particularity, dissociative anxiety might come in from reading a letter that causes you a problem. But it has the weight of some words in a letter which isn't that powerful in relationship to your sensorial object or the field of mind. So in this simple way of changing your habits, you begin to change the way you work psychologically.

[48:51]

Okay, so let's right now say that you have, we've talked about three, shall we say, focal settings. One is the field. One is, another is the sensorial object. And a third is the concept. And I think it's useful to begin to develop the skill to move among these three. And as you move among these three, you're actually beginning to change your mental and physical image of the world and yourself. does it actually start to change your mental image of yourself and the world?

[50:13]

Now let's go back to the field of mind. When you begin to again develop, and these things happen through repetition, A field for the field of mind that does not collapse into concepts. And a field for the field of mind that can be known without interfering with it. It's like the beginner practices meditation and gets to sometimes a samadhi state and says, oh great, this must be what is called samadhi. And of course Samadhi collapses.

[52:07]

Now, a more skillful person with a certain yogic skill can come to a state of Samadhi and it can be so felt so strongly and held in the body, and even held from different points, then you can think, oh, wow, this is great, but... And those thoughts don't interfere with the samadhi. It takes a real energy shift into concepts to interfere with the mind. So you can begin to hold a state of mind in the body. And it can become unbelievably stable.

[53:21]

Stable in a way no conceptual mind can be stable. And that's sometimes referred to as when you have a mind like iron. In the sense that it can't be disturbed. So, what I'm saying is conceptually fairly simple, I think. But acting within it does require a certain yogic skills. Aber innerhalb dieses Zustandes zu handeln, erfordert eine gewisse yogische Geschicklichkeit. Zum Beispiel wie dieses Beobachten ohne sich einzumischen. Nun, wenn es hier ein Feld des Geistes gibt, oder ich öffne meine Augen und ich spüre dieses Feld von euch,

[54:23]

I can also then, if I can observe it without interfering with it, begin to notice that this field has certain qualities and structures. Believe it or not, this field which you're creating right now has already certain structures working. For instance, there's a certain kind of own organizing or self-organizing wholeness. And if someone... Okay, so there's a certain wholeness. An own organizing wholeness, which is a kind of structure.

[55:40]

And if someone comes in the door, as someone just is, they enter this wholeness and change it. And then the structure has to regroup and include the new person. And after they sit here for a while they'll begin to enter the wholeness of this invisible structure. And the more I can feel the wholeness and speak to that wholeness, you may have the sense sometimes of, well, he said something I was just thinking about. And that's not something that can be controlled.

[56:52]

It happens when you let yourself go into this wholeness which can't be observed from the self. Ulrike, may I say, had an experience recently where she touched someone and they had quite a feeling from that Similar to sometimes when you straighten somebody's posture, something happens that you can't say. It's not just straightening their posture. And the person said, how did you do that? And Ulrike said, I don't know. Which is the right answer. Because if she knew, she couldn't do it.

[58:04]

Makes me think of a famous basketball player named Earl the Pearl. And Earl the Pearl was able to leap up, twist around, have the ball in this hand and sink it with this. Some reporter asked him, how do you invent and work out these things that fool everybody so thoroughly? He said, man, I don't know what I'm doing. If I knew what I was doing, they'd know what I was doing. So there's a certain quality of working within the realm of not knowing as we call it, great function. So already you're functioning in knowing or feeling this own organizing wholeness.

[59:11]

But it's not your small self which is doing it. Now there's also qualities, not only of wholeness, but of allness. Allness means everything all at once. Including the trees and the sound of the stream and And all this is also a quality as well as wholeness. And we're living in this all the time. But you can tend to participate in it more. If you change the habits you have of forming reality or actuality.

[60:35]

So I think that's enough for before the break. So can we sit for a few moments and then we'll have a break? You can settle into allness and wholeness.

[62:18]

You're actually beginning to get a feeling of what we can only call timelessness. Timelessness in the midst of time. Zeitlosigkeit inmitten der Zeit. And I really believe we all need the poetry of timelessness in our daily life. Without some way to touch this a little bit every day, we tend to dry up, I think. So just now when you're sitting absorption, see if you can let yourself into allness or wholeness. You can even use the phrase, the word, all this.

[63:33]

Such a phrase used outside the syntax of language has great power. or just now arriving. Again, I'm so grateful to be here with each of you and the allness of you.

[64:46]

And shall we take half an hour? Yesterday we said half an hour and it was 45 minutes. But is half an hour enough? Okay, so 20 to 11. Alright, thank you very much. Dankeschön. Merci beaucoup. My better half does the full. Sorry. Yeah, not as well. I'm sure it's pure empathy. So I would like us, as you might imagine, to sit for a few moments.

[66:05]

It's the only thing I know how to do. And I'd like you to see if some question arises in you about what we've been talking about. That will, especially if it will suggest to me in some way, ways I haven't been clear, what I ought to go further into. Do you have any questions you'd like to bring up?

[68:30]

Yes, in the back. Please play some more with the wholeness of allness. OK, I'll do my best. All right. And how do you use the word mind? She was translating these guys, which have also the word spirit. Could you say some more? How do you use it? Maybe you say it in German. Well, that's... Well, no, maybe I should respond to that one. And what you said I'll come to as we're talking.

[69:39]

That's entirely too good a question. So let me answer her and then I'll come back. I would like to know how to enter the room of the field and how to know to be there. Enter the room of the field Yeah, and how to stay there. Yeah, okay. So let me speak about mind first. Mind is a convenient English term for what in Buddhist languages are many, many distinctions.

[70:42]

And because the word mind in English is so non-specific, we can use it to cover a number of Buddhist terms. So there's three main ways the word mind is used in English as a Buddhist term. One is mind is a, partly in the way I've been speaking already, an own organizing process. That's homeostatic.

[71:46]

In other words, it tends to stay in place, to continue what it is. For example, when you wake up in the morning Your alarm goes off and you don't want to get up. This is a sleepy mind or sleeping mind. It's homeostatic. It wants to ignore the wake-up bell. And it's own organizing because it's bringing together dreams and strands of things that can be quite satisfying. And you know as soon as you wake up and start ordinary thinking, which we call borrowed consciousness, you lose the fragrance of sleeping mind.

[72:50]

So that is an example of what I mean by mind. Yeah. Also, when you're in zazen mind, you know you're in zazen mind when you don't want the bell to ring. You just want to continue it. So angry mind is the same way. Angry mind, you'd like to get out of it, but it's homeostatic. So that's one sense of mind. You can have a bliss mind, an angry mind, etc. And in actual fact, as you begin to know these, each of these minds has, we have no word for it, but a kind of different viscosity. It's like different liquids with different temperatures.

[74:23]

For example, when you shift from dreaming mind to waking mind, The images of the dream sink. And concepts float to the surface. But when you can shift and go back into dreaming mind in order to explore a dream, concepts sink and images begin to float to the surface. So in addition to homeostasis and own organizing it also has a different viscosity. Now there's Buddhist terms for all this but there's nothing in English or European languages for these things. So that's one definition of mind.

[75:40]

Another is, mind is everything that is sentient. And this primarily applies to meditation. Because in meditation mind you discover that everything that comes up physical, materiality, the phenomenal world has the quality of mind and can only be explored through mind. So that's using mind almost as a synonym for being.

[76:43]

So when I said there's a mind, a saturation of mind here, I'm using it in that sense. And the third way I'm using the word mind is as big mind. Yeah, in contrast to small mind, comparative self-interested mind. And I don't need to say more about that. Okay. And your question was... how do you come into the mind of this room and abide in it? How you know.

[77:44]

It's better not to know. Yeah. It reminds me of a phrase of, I think, Wittgenstein, where he said, letting truth happen is more than knowing something. But you do begin to know it physically. Strangely enough, your body is more subtle than your mind most of the time. For example, one of the dimensions of Yogacara practice, which is the main school of which Buddha Zen is part of, Is it say you come to a certain state of mind in practice and it's happened through accidents and forgetting what you're doing and not concentrating and concentrating?

[78:57]

Say it's happened through paying attention to your breathing and turning a phrase and so forth. The root, particularly for the beginner, the root is quite complicated. But once you know that mind, you can know the feeling of that mind you can locate that feeling in your body and you can remember that body that feeling with what's called dharani memory which is remembering not the details of something but the feel of something Like you might remember the feel that you have just now.

[80:15]

And if you came back to that in the future, that feeling, then the tent and the room and the teachings would all appear. So you begin to know the feeling of particular states of mind, or modes of mind. And when you enter meditation, You can go directly to that feeling and that mind appears. Okay. So, something else? Yes. Yeah. Yeah. I think the simplest thing to say is that a view is a big concept.

[81:39]

Which conditions all other concepts. So it's an inclusive concept, which in Buddhism we'd want to be accurate to how the world exists. Such an inclusive concept which will necessarily... I mean there's no way for us to live without that kind of concept. That kind of inclusive concept is called a view. And it is continuously present. It doesn't come and go. Yeah. I wouldn't.

[83:20]

Yeah, it's a negative way to talk about ideas. It's an idea, yes. Yes. Yeah. I would like to return to the level of small concepts. For example, does there a certain polarity exist? For example, I'm thinking of cancer or schizophrenia. Does the polarity exist between schizophrenia and cancer? Well, I hope, I want neither, thank you. But if I, I don't really understand what you mean, but certainly if I have cancer or schizophrenia, I have to practice in a way that makes it possible for others with cancer and schizophrenia to practice.

[84:38]

The woman just in front, you had a question at the break? Would you? Yes. Yes. So that was just my question, how to deal with the world and with the goal of gold. In other words, the spies have been telling you that the promised land isn't as you hope.

[85:42]

Yeah. There's no problem, really. We can still communicate. In fact, without concepts, there's much more connectedness. But if you practice, like you said at the break, if you look at a tree and just without naming it, I mean a tree is an immense presence. But we do have the habit of naming it. And there's no way to get around that habit, especially at first. So if you speak English at least, you can give it a new name. Instead of calling it a tree, call it tree-ing. Because if you name the activity of tree-ing instead of the... stasis of tree, you begin to change the way you're present with the tree.

[87:24]

Unfortunately, I don't know German. But I like it that German has so many verbs. Aber es gefällt mir, dass es so viele Verben im Deutschen gibt. Also das Englische ist also völlig überladen mit Hauptwörtern, Substantiven. And nouns tend to stop the world and verbs tend to recognize the activity of the world. But you can go back and forth between the presence of the tree, the treeing of the tree, and the concept of the tree. And everyone is doing this, it's just they don't notice it. Usually. Okay. Let's see, you were, yeah. Well, two things I'm noticing.

[89:04]

One is that you hardly ever, I mean, or not at all use the term heart. And secondly, that there's no mind without a body. I guess, could you say something more? I'm sorry. You're not allowed. I'll try to improve. I know. She's not regretting it that you don't. She's interested why. But I'm regretting that I don't. I'll try to speak to that as I continue, all right? Okay. Yes. Well, I'd like to refer to what this woman said.

[90:34]

In everyday life, we really depend on concepts. If I don't say this is a lemon, but I say to my friend, look, I hate to name this, he'll think I lost it. So, I mean, what to do? Don't say it to him. Also, sag es nicht zu deinem Freund, dass du es hast zu benennen. Say that someone says to you, would you give me that lemon? Which you have just been looking at as if it was a crystal ball. And you're seeing into it through several layers. Or you're feeling it. So the person says, you know, could I have a smell of that lemon too? You don't have to say anything.

[91:35]

But pass the lemon to him. But don't pass the concept to him. Feel your own feeling of the lemon and take both hands and have the feeling you're passing that to the person. And it's flowing through your hands to that person. They'll receive the lemon and they'll receive something from you too. And one of the aspects of yogic practice is to do things with two hands. Because then you're not just passing the object, you're passing yourself as well. Okay. Yes. Imaging? Imaging. Yes, here is a question again about practice.

[93:24]

You say that in Sufism a lot is done with pictures and images and ideas. And the question is now, in Zen it is rather less, but you are now trying to feel and build up this reality. Does this mean that when I work with pictures or visualizations that I am then in concepts? Basically, your question is, do images encapsulate you the same way concepts do?

[93:57]

@Transcribed_UNK
@Text_v005
@Score_68.66