It would be terrible if this building wasn't here. We'd be soaking wet. In Colorado, as I said, it's high desert. So we have on the average 340 days of sunshine a year. So I love this weather. It's so beautifully wet. Sometimes it's hard to hear in this room when it's raining hard. But with the great voice of Chrysler, it may be okay. Does someone want to bring up anything? yes okay now you said you

[01:35]

in your practice, your work, you make a distinction between these two, or you make it, you have a definition for awareness. Can you tell me what your definition is? What? Which conflicts also consciousness. Looking after Shri Mataji. Yeah.

[03:17]

So I wanted to know what is the difference between, as I already said, between awareness and consciousness. Yeah. I'm asking, also asking you a question, because discovering what this difference is and what these two territories are, if they are different territories. pretty important if we're practicing to try to do that.

[04:38]

Now a dancer might say, awareness through movement. What would you mean by awareness through movement that might not be the same as dance? Yes. Yes. So in Feldenkrais work you do things that are close to pain, on the threshold of pain? Why do you even get close?

[05:40]

You know, I talked about this a lot, awareness and consciousness. And in Creston recently, where the people have been practicing with me for a long time, I asked the folks, distinguish between awareness and consciousness, and almost nobody could do it. What am I doing? What's going on? Oh God. I'm trying to express your emotions too. I always say, oh Buddha. Thank you. I say, oh God.

[07:15]

Well, I think it's correct or fits into my understanding that awareness is related to movement and the body. And as I'm using the terms. But, you know, you're not going to find a Japanese or Sanskrit equivalent to awareness and consciousness. There's lots of words for various kinds of minds, but this distinction I'm making, as far as I know, is not, yeah, there's no words for it. But I do think we notice if we do sitting meditation that in sitting we have a different kind of mind than in

[08:28]

usual daily life and thinking. And of course in Japanese Buddhism they do talk about zazen mind. But zazen mind is not limited to So I just decided to take these two words, awareness and consciousness, and use one to represent discriminating mind, And in the word consciousness, the root is S-C-I, which is the same root as scissors. And in English, the word consciousness is this root, S-C-I, which is the same root as scissors, for example.

[09:56]

Now, We can't push the distinction too hard of awareness and consciousness. Although consciousness, we can pretty clearly, I mean, I've defined consciousness as the job of consciousness is to give us a predictable, chronological, relevant world. And consciousness is the medium for self. Now, if awareness is more rooted in the body and consciousness is more rooted in thinking, then

[11:25]

it's easy to see why in awareness there's less self-referential thinking. For instance, if I read some kind of samadhi in my sitting practice, And I start self-referential thinking, and the Samadhi, at least for a beginner, disappears. When I was in the field of this herd of deer, if I'd started thinking self-referentially, the deer and I would have been scared. Some of these deers and the males are you know, they're big.

[12:42]

And they're not aggressive unless they think you're after, They're doves. But sometimes they just poke people. And I think if I was in self-referential thinking, what am I doing here? And this is scary. What am I doing here? the trust we had, the body awareness trust we had, would have gone away. So I'm making a number of distinctions like I just made. And another is like when you go to sleep at night and you intend to wake up at a particular time.

[14:02]

And you wake up exactly at that time. You're not conscious. But something knows what time it is. That knowing I call awareness. So I think probably people who are healers, and to the extent that I know anything about it myself, you're functioning in awareness, not in consciousness. I have the experience now and then that if I take a nap, I sometimes set an alarm. Also ich habe die Erfahrung gemacht, dass wenn ich mich hin und wieder hinlege zu einem Nickerchen, dass ich meinen Wecker stelle.

[15:11]

But if I don't have my reading glasses on when I set the alarm, or I confuse 14 o'clock with 4 o'clock, I set the alarm at the wrong time. And then I take my nap. Say 45 minutes or an hour or 10 minutes. And suddenly I have a terribly uneasy feeling. And I look at the clock and it's the time I wanted to get up. But I set the clock wrong. I'm calling all that the territory of awareness. If we practice in have more sense of this territory, awareness itself is manifolded.

[16:23]

But it's a useful contrast with consciousness, I think. Aber ich glaube es ist eine gute Unterscheidung zum Bewusstsein. Yeah, in the general territory of awareness, yes. But I would say that more precisely lucid dreaming is in the territory of awareness.

[17:26]

And lucid dreaming is a way to enter your karma. To enter the enfoldedness, as I would put it, not the non or unconsciousness. Because I would say there's an enfoldedness That we're living all the time. In foldedness with God. the world and with others. And that enfoldedness is close to, we're then in the territory of whatness and thusness. But in the... I could almost say mutual body.

[18:42]

You know, they've done studies of people who meditate together. And very quickly, the metabolism of all the bodies begins to be in sync. I think Sophia, it's not clear that Sophia's body is really separate from her mother's yet. Und ich denke, Sophia's body is not clear about that.

[19:43]

It's not clear that it's really... It's almost partly the same body still with her mother. Also ich glaube, dass es Sophia's Körper noch nicht ganz klar ist, dass sie getrennt ist vom Körper ihrer Mutter. Okay. But that mutual body which slowly sinks out of sight between child and parents. Aber dieser... What seems to stay present to a surprising degree between twins. We've done a lot of studies on twins separated at birth. You all know about that research, don't you?

[20:59]

Also, ihr kennt diese Studie, oder? Bitte? Bitte? Only identical twins? Identical twins, yeah. That's what I meant to say. Okay. They marry spouses with the same name and they name their children the same. They name their dogs the same. They buy the same car and the same ear. They flush the toilet before they finish peeing. Okay. I'm embarrassed. Not at all. The marriage process is the same, etc. Really? Yeah. This is called big amoeba. Okay. But when we meditate, we seem to awaken some kind of mutual body.

[22:12]

Aber wenn wir meditieren, dann scheint es so zu sein, dass wir so einen gemeinsamen Körper zum Leben erwecken. And I would say this mutual body is also our unfoldedness. Und ich würde sagen, dass dieser gemeinsame Körper auch unsere ineinander falsche Zeit darstellt. And then folding us with the world. So instead of, for example, using a shift, a conceptual shift, instead of folding our dreams into consciousness or opening our dreams into consciousness we fold consciousness into awareness and then awareness into our dreams, as lucid dreaming.

[23:16]

Then we can really kind of explore the unfiltered, unfoldedness without unfolding it. And this is, I would say, partly what is meant by the Alaya Vishniana. But if I'm really going to go into this, I ought to save it for the meeting with the psychotherapist. Not that you're not interested. But it just takes time to kind of create a context to talk about something. What if we think about karma gate?

[24:34]

What gate do we have to enter our karma? To enter what we usually think of as our unconscious. Could you repeat that? what we usually think of as our unconscious. I'm suggesting that that you can find a way to sleep where you enter even the gate of each moment, but sleeping moments. Excuse me. We can enter the gate of each moment, even when those are sleeping moments.

[25:34]

Now these are things we have to kind of practice our way into. You can hear the words. And my teacher Suzuki Roshi thinks it's certainly been The center of bringing sitting practice into the United States. And also the kind of soil in which practice develops. How you do things. Doing things. things with two hands. And he always spoke his teaching was related to our sitting into his teaching before he would teach certain things.

[27:14]

So I'm trying to find what can we, through our shared practice here, feel our way in. And I'm going to have to come in to some kind of review of where we've been. But let me say that there's two tea ceremonies in Japan. One is based on matcha, powdered tea, and the other is based on sencha, which is a leaf tea. The Sencha tea ceremony is not so well known, but anyway, it does exist.

[28:20]

And you make the tea in a little part the size of this or even a third the size of this. And you drink sometimes a little drop finally. kind of liqueur tea that you call a sparrow's teapot. And you let it... You don't act so savvy. Okay, and then you drink it. So you have the little pot and you put the hot water in it. It can't be too hot because then the tea becomes bitter.

[29:40]

So you have to pour it in another container until the temperature is right. And then you fill the cup. And you have a lot of leaves and a little water. And the tea drips out very slowly. Sometimes it takes forever. And you're holding the thing. And you think, that's enough, I could keep, no. You have time to smoke a cigarette, you know. I kind of wish you could. And finally it looks like no more, you can't shake it. And then you can drink it. And it's, when you first do the sentient tea ceremony, this waiting for the drips is the worst part of it.

[31:06]

But it's actually at the center, it's the center of the ceremony. Because it brings you into a certain pace. You have to be there You can really think of it as a kind of tuning. The ceremony is designed to tune you to the pace of how things actually exist. To tune you to the kind of pace the tea will taste kind of great. If you're in a different place, who wants a sparrow's tear?

[32:22]

And buildings are designed that way. Commonly, they make you climb up a hill to get to the building. Often the path doesn't go straight to the building, it goes this way and then this way and the rocks get closer together as you get... So the garden and the paths establish the pace for tuning they want when you're in that building. When I was in Vienna, the beggars are tuned to each other.

[33:23]

The beggars... I've noticed this in different cities. The beggars in a particular city all sort of beg the same way. In Vienna, it's sort of Suzanne's posture. On one knee with a hand out. And I find they sort of tune me in and I notice them quickly where they are. I'm just using that as one example.

[34:29]

But there's a lot of different tunings going on in a city, big city. As there are in any activity. So, when just now is enough, we're in a mind where just now is enough. Even though, as I said, factually just now has to be enough. But the more I feel that, the more the world stops and slows down. So we can think of it as a kind of tuning. And the breath is the way we tune ourselves.

[35:48]

I think it's the easiest way to tune ourselves. So when you shift your continuity from thinking body and breath you're bringing the mind in tune with the body, and you're then generating awareness instead of consciousness. And when you generate awareness instead of consciousness by tuning with the breath, excuse me, When you generate awareness instead of consciousness, by tuning with the breath, you begin to tune in others' breath and body. And you begin to tune in the unfolding of the world.

[36:52]

No, I'm describing it in all these ways. All you as practitioners have to do is to discover how to tune your breath and body together. And to tune in a sense of continuity with the world. And you'll find out as soon as you really have a sense of continuity, a personal continuity and a continuity in your circumstances. As soon as you found that station, attention doesn't go back to thinking anymore. Attention, as I point out all over again, goes back to thinking when we establish the continuity of self and world in thinking.

[38:28]

So bringing your attention to your breath and then into your body and in effect weaving body and mind together. You're tuning out the station of thinking. And tuning in the world, the phenomenal world. And tuning in others with knowing now that they are no longer other. Others are no longer others, others are now also us. And this is a kind of tuning process using breath. With which you tune in awareness.

[39:39]

Okay, that makes sense. It's actually quite doable. You have to just develop your mindfulness and awareness enough. Or mindfulness at one point. So I think it's now the famous time. We're taking a break. And it's also Saturday afternoon. And we're not in America so you don't have to watch the baseball game. So we can have small groups instead. So I'll let you guys... decide how many, et cetera.

[40:53]

And I'd suggest some kind of topic, talk about whatever you like. I suggest a topic. But of course you can talk about anything you like. But if you want a topic, I suggest tuning in awareness and consciousness. I would just start out with thinking together about How many minds you have? You have the mind in your job and the mind at home. You have the mind maybe in meditation and the mind maybe ordinary meditation. Discursive thinking.

[42:00]

And the mind maybe of a walk in the forest. You know, etc. Or the mind of the Bodhisattva in the supermarket. But if you just begin to notice different minds, then you begin to see what contents go with that state of mind. What minds is there more karma or less karma? Can we change our mind simply by change our karma simply by changing our mind? But first just look at Well, it's kind of different minds.

[43:10]

Okay. Vielen Dank. How many are we? We are 40, right? One group, eight groups, eight participants. Okay. Five groups, eight participants. That means we have to count to five. Exactly. We do it this way. We just count to five. That means... So, now everyone has a number?

[44:57]

Okay, good. I would suggest, the ones and the twos, they meet here. The ones over there, the twos there. The threes, they meet, the threes and the fours meet in the blockhouse. And the fives? The five of you. Oder ich glaube, wir können auch drei erringen. Also die Fünfern sind auch hier erringen. Eins, zwei und fünf. Drei und vier. Dort, wo wir essen.

[45:27]

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