Good morning, Camp Hero. Camp Hero. Where the hell in the heck is that? You're just willing to wear anything. Nice to see you, too. I missed my namesake. I missed my namesake. So yesterday I gave you what I consider a very useful recipe for A recipe for presence which, even to remember it, tends to clear the field around us.

[01:02]

And make it. And make it. and make somehow the space around us feel more open to others. If you practice this, it can be in the background of your possibilities of being. And sometimes you can bring it into the foreground. Practice radiating at limited count minutes. Empathetic joy.

[02:17]

Equanimity. Eco-mindedness. Compassion. But if you bring those occasionally into the foreground of your attentiveness, you may find, like on the way to work in the morning, walking on the street or something, then a lot of people are smiling at you. So this kind of thing happens by just changing what we space around. And these kind of things happen simply by changing the physical space that surrounds you.

[03:23]

Yeah, something like that. You know, we were taught to take care of our fingernails, wash our hands, our face, stuff like that. And our feet, you know. And these are some skills of being, you know, a person who doesn't have that skills, you think. Are they crazy? Are they homeless? Buddhism, for some reason, yoga culture emphasizes Wisdom craft or wisdom skills.

[04:39]

Und die buddhistische Kultur, die betont aus irgendeinem Grund so etwas wie Weisheitsfähigkeiten, Weisheitskunstfertigkeiten, fast ein Handwerkszeug der Weisheit. that assume you have a responsibility for your presence in the world. Not what you work in the world, but your presence. You have to say all this stuff, I'm so sorry. But you do it so well. So in that vein, I offered you yesterday, Friday and Saturday morning, the concept of the field of mind. Dieses Konzept des Mind-Faiths.

[05:49]

And I think the practice of Buddhism is almost, more or less, not possible without this concept of a field of mind. Und ich denke, dass die Praxis des Buddhismus unendlich ist, ohne dieses Konzept eines Mind-Faiths. Is a mind-felt field the same feeling in Deutsch as a field of mind? I would say yes. Because in English, mind-feel sounds somewhat different. Of course, it also sounds like a military voice, because field doesn't mean mind. Yeah, like the mind field. So I think that what maybe we can, what we, could fruitfully explore this Sunday, is this concept of the field of mind.

[07:14]

Now, the use I made of the field of mind The contrast between the concepts of mind, the field of mind, and so forth. These are... This is not neurology. This is not a neurological description of our... nervous system, our brain. Contemporary Neurological science, it will have an influence on Buddhist practice.

[08:25]

But my description of how to metaphorically understand the brain is not a neurological knowledge. But I think you could say that Buddhism is a cognitive science, but not a neurological science. But it's, again, I would say the word cognitive is not the right word. Because the sense that it is a science and it is very parallel to philosophy, phenomenological philosophy.

[09:52]

But if we were going to call What I talked about yesterday, the science, I think better than calling it a cognitive science, perhaps a science of awareness, or a science of realization. In a sense, the science is a science of how you understand your mind to free yourself from mental suffering. How you understand and organize the experience of mind as a practice of realization.

[11:02]

So, The metaphors I use, like a field of mind, and the metaphors that follow from that, are ways of organizing your mental... and bodily experience. That was a good introduction. And what did I think I was introducing?

[12:09]

I think I'm introducing to you the... The idea that this is a choice. And you can make, you can understand the choice clearly. Or you can understand it to some degree at least. And then, you make the choice to actualize it or not.

[13:14]

And when you make the choice to actualize it, that's when practice really starts. And the problems in actualizing it are So really, I was also introducing myself to be able to start talking. So I spent much of Friday, much of Saturday talking. Also ich habe Freitag und Samstag viel damit verbracht zu sprechen. And we did have fruitful discussions among us as well. Und wir haben auch untereinander fruchtbare Diskussionen gehabt.

[14:15]

But I would really like to hear your voice, particularly people who were here yesterday. Und ich höre wirklich gerne eure Stimmen und ganz besonders von denen, die gestern und vorhin nicht da waren und überhaupt nicht wissen, worüber sie sprechen. Anybody want to say something about the field of mind or what it meant to you or what it could mean to you? Yes. So one question, what is the relationship between a mind field or a field of mind and a morphogenetic field?

[15:17]

If Rupert is right, And I think that... I think he over, my own experiences and other scientists I know who worked with him, think he over extends the morphogenetic field. But I would say that that morphogenetic fields, to the extent they exist, you know, you've seen his film about his dog going to town and things like that. It's a great film, I find to see. This person who's working with Sheldrake is the guy who came up with this idea in the most explicit sense.

[16:41]

He's a very sweet, wonderful man. Anyway, he has somebody, a guy go with a woman out of a house and they leave their dog behind. Can I have a camera on the dog? And the camera is following him as they go through this English town. And Doug is sitting around the living room languishing. And Doug They're in town for a couple of hours, and at some point they say, well, we'd better go back.

[17:51]

And this sort of languishing dog immediately gets up. Same time on the cameras, you know. And And then they say, oh, no, I've got a few more errands to do. And then they say, oh, no, I've got a few more errands to do. And finally they do go home and there the dog is waiting at the door. Such simple things defy contemporary science. But I know this from my own experience. And he used to live in Mill Valley up about, I don't know, 80 steps up a hill or wooden steps.

[19:04]

And they have this dog. I can't remember. This dog is long dead. They had this dog. Really, his wife's name's Delcy. Really, Delcy's dog. So Michael and I will be sitting in the car talking about something. And the dog would get up and suddenly go to the dog. And the dog would get up and suddenly go to the dog. And Michael would say, oh, well, Gelsie's crossing the Golden Gate Bridge. She'll be here in about 20 minutes. And then, about You know, 20 minutes later, the dog would stand up at the door.

[20:23]

And Michael would say, she's parking the car. But she's got 80 steps to come up, so the dog was waiting and she's... So in that sense, morphogenic fields exist for humans and dogs, whether you're participating in them or not. But my feeling is that, to some extent I've experimented with it, but my feeling is that the more you establish yourself as a field of attentional awareness. The more morphogenetic fields tend to what they are, tend to seem to be present in our life.

[21:42]

And in fact, numerous layers of our life. We're not just conscious and unconscious. Let's say for the sake of something to say right now, we're conscious and aware. Those are like two levels. And then there are even levels at which there's various gestational processes underway with different time frames. And the more you develop an attentional field of awareness, the more these layers of aliveness become part of our function.

[23:01]

are aware, and dreaming or sleeping, and sleeping in what is commonly called dreaming, That doesn't so much become dream, but it isn't so much dreaming in the sense of, you know, that usual understanding. It becomes a time in which you can observe these layers in a penetrating. Okay, yes. Okay, yes. So how can you integrate these old-fashioned terms which were used into this field of mind, like this person has a good atmosphere?

[24:52]

Is there a German expression, I don't like his or her smell? Yeah. I cannot smell it. I cannot smell it. Well, I think in your language, you're going to have to integrate it yourself. But they are, of course, intimations of the same thing. I think they are intimations of the same thing. All right, that's our team of here. It does make a difference what you come.

[25:54]

And it does make a difference if you... You call it something you can choose to do or not. We can have a concept of something like yogic junctions. Or... phase shifts, you often notice that you can do something. At the time you can do something. I mean, when you notice that you can do something, that's usually exactly the time that various things are working together to allow you to do it.

[26:56]

Say I give you the switch, yogic switch, junction. Bring attention to attention itself. Okay. So, I've just told you. And maybe tomorrow or sometime you think, attention to attention. Last year I talked about the cafe construction project tonight. Oh, I didn't talk here about the cafe construction project. What is it? Because there are so many problems and we need to construct it. Correct me. Yeah, I've been studying, actually, cafe culture in Austria, Paris, and Japan.

[28:24]

And London. And London? Yeah. Okay, I think London had like 8,000 cafes when Paris only had 800. And everywhere, cafes were considered to be dangerous. People talked about things that we shouldn't. So that's a third space. There's home and work, which are two main spaces in which we define our culture. And a third space, outside of rules, are cafes. And the fourth space is what we're doing right here.

[29:40]

So, I mean, I really have a sense of what we're doing in creating institutional and individual practice is creating a fourth space that's none of the three. of four mentioned three. So tomorrow or the next day you're sitting in a cafe. You're thinking, oh, yeah, I'm going to try bringing attention to attention. You can probably assume that the processes are unseen processes. have brought this to your attention.

[30:50]

So you can turn that switch and see what happens. Yesterday, before I met you, or before I actually met you, I found such a switch. Because I thought that the four Pramaviharas are both an effect of the field and then opening a door into the field. Yes, that's right. And sometimes, in our culture, it is more common to see it as a door to a child's world than as an effect.

[31:56]

And in our culture, we have more of perceived door-in-door than an effect of a film. Yes, but... Yes, something like that. Yes, thank you. So I also have something to say about the . Oh, good. The brothel would like. . So I think a bit friendliness, that was something I was quite, I had somewhat difficulties with, meaning that's a kind of chairman, it is, well, it is, yeah, no. It is easy to be skeptical about this kind of attitude. Yeah, I know. Okay, Ed, stop.

[33:03]

So, and during meditation this morning, I thought, well, why don't I try this with relating this and unlimited friendliness in the seven directions. And in fact, the effect was actually much more open, peaceful and joyful for everyone. So it was more easy in some directions than in others, but actually the effect was that I found myself more joyful, more peaceful, and joyous. And what was interesting for me is when we start up before we started meditation before your lecture, I was thinking, well, I'm going to try this again.

[34:15]

And it didn't work and what I noticed that I couldn't generate this feeling of friendliness because I didn't know what this feeling of friendliness was like. And this was quite an interesting experience, and I noticed when I don't feel something, I'm also not able to generate this feeling. Yeah, great. Thanks. Thanks for practicing with me. Gut. Danke, dass du damit jüngst. And Richard, you can say something. Meine Erfahrung ist, dass es eine große Bedeutung hat, welche Haltung oder welche Position ich einnehme.

[35:41]

So my experience is that it's significant and important which kind of attitude I'm taking, or which kind of position I'm taking. And when I explain it to myself, the awareness is stronger on the field of the mind than on the invisible objects. And when I can accomplish or I'm successful in focusing or concentrating on the field of mind more than on the content or on objects, then it sometimes seems as if things would fit together, often, it often goes exactly in seconds, with the eye in the eye, as it actually is with my original intention. So my experience is then that things come together in a way, and this is something which happens in my everyday life and even within seconds, so that things come together in a way I originally intended them to be.

[36:52]

It seems almost magical and I observe it very often. In this way, it doesn't seem as if I really couldn't create this world a little bit, as if the world And so it's kind of, this is a kind of, it's like magic, and kind of magical, and it has the feeling as if the world would come together, and I'm also actively putting it together. These are only small things, small occasions. This is fascinating for me, how this inner world, so to speak, how my inner attitude or my inner spiritual attitude So this is kind of interesting and fascinating to see how my inner attitude, my inner approach somehow influences how the inner world and the outer world are coming together.

[38:20]

Absolutely true. Es ist so, dass wenn ich die Aufmerksamkeit stärker auf das Feld des Geistes nehmen kann, dann fehlt auch dieser So the more I'm able to put my attention on the field of mind, the less there is this need to intervene into the outer world. It's more, let it come and let it arise. So I don't want to form it. Yeah. I think what part of the dynamic of this is that you have your own inner mental attitude. But one of your attitudes has to be to allow the world its own intelligence. As long as you have to allow the world to cooperate, you can't try to make it cooperate.

[39:26]

This is, again, what I only had, and maybe you, maybe I won't emphasize in the next sentence. Should we translate? Yes. Okay, well, in a moment we should have a break, but he's next in everything. I also want to ask you if you want to start to practice with the Bamari Maharaj. And immediately there is a difficult fix. Ah, it was actually... So the kind of contrast and contradiction between sasen and activity.

[40:37]

During the first period of sasen in the morning, it came to my mind, well, I could do something with that. And that started with friendliness. And it was a thing that would come to ten within thousand. You cannot go beyond one. Think of the friend. It's quite difficult to do something when you're so quiet of... Sanking to the mind-field, somehow to do something, and sanking is sanking.

[41:48]

It's sanking. [...] So, so many amazing things have been said so far. So the taught who know when their masters or mistresses are coming. And I would like to come back to the point you made during your introduction, this point of choice. Because for me, and this is something which came up during the last month's decision, is similarly amazing, like the dog who knows when this monster will come.

[43:05]

That's from distance. And I would like to emphasize this point and bring it up again, because I think choice is really a way how we can... And I say us only for grammatical reasons because similar to I, the I is not so important. So I think the choice is like a gate which enables something. The question is, when are we able to make a decision? And my feeling was that for us as lay people, this is a very important point.

[44:10]

Because we have some kind of images or concepts of ourselves which determine that's the way we are, that's the way our world is. And these concepts also completely limit us. And only if we allow ourselves and make the decision to look somewhere else, And if it's only the way how the foot touches the floor and we allow ourselves to give meaning to that, then we are united. then it is possible that this, what we call ourselves, can change.

[45:36]

And from this point or from this area, from this decision, a field of mind is possible. So the question is, what enables us to make these kind of decisions? Okay. I think it's important when you describe your actions, when you describe something, I'm not saying you aren't, because you obviously are. But you said this concept completely limited us. So it's important not to, because what you do when you say something like that, you create bad guys and good guys.

[46:48]

And you start to feel it in yourself. Yeah, so it's better to say, can limit this, partially limit this, or sometimes it's a good effect, etc. Yes, sometimes I'm just a little, you know, a little, you know, a little, To the break.

[48:04]

Sometimes I'm just overwhelmed by the patience you all have with my speaking English all the time. And even Christina, who could translate, speaks in German, and then her husband translates, and you all have to sit here and listen to him. And as you know, I have an oral deficiency. It is not normal, probably, to be living in Germany or Europe for half a year, for 25 years, and still not be able to speak a word beyond Gesundheit. And what about the German lady?

[49:04]

What? And to be married to a German lady. I know. Well, that's next. Well, is she a lady or not? That's another question. A German woman. And I have a half-German daughter. And they only speak German with each other. And not only do I not understand a word, I'm not even interested. I have absolutely no curiosity except when you're laughing a lot. I have absolutely no curiosity except when you're laughing a lot. Yeah, so I mean you're stuck with my inner questions. But imagine, let's switch it, imagine I could speak German.

[50:24]

Would something be lost? Because here we have a kind of tapestry of English and German, the Italian meanings to the words, and they don't quite overlap, except... You need to understand, because it's in a way of repetition where it's complex, and if you repeat it by everything, it becomes clear. So maybe we need about five translators. All translators in different languages. You bang it. Babylon. Okay, okay, okay. Does anyone want to add anything to the discussion you've had so far?

[51:25]

Yes? I would like to add something which we already discussed, but which came to my mind when we discussed the field of mind. And that's something which accompanied by that is somehow emerging within me. Is this a good thing? This notion of being is somehow something very much connected to space or refers to space. In which time doesn't play such an important role.

[52:35]

And that's something you said, and which I like very much, is that time somehow falls into space, collapses. Time is collected in space. Collapsing. Collapsing into space. This sounds good. Did I say that? Okay. Yes. Okay, next. It's okay, next year you'll have me hanging there. All right, what else? Yeah.

[53:48]

I'm occupied with this bringing awareness to awareness. Attention to attention. Attention, yeah. So often it's okay, so often it's okay. When I perceive the world as objects, as activities, there is a dynamic situation in which the I, So it is a kind of dynamic situation occurs in which the I is somehow interwoven into the situation. This is good.

[54:49]

and activity remains. And when I try to bring attention to attention, A kind of bodily feeling is created or occurs which is somehow outside the body. somehow collides with this dynamic situation, because it appears to be a reference point. And this dynamic situation somehow collapses somewhat because there's a kind of drawing to a focal point.

[56:10]

OK. There's a lot going on there. [...] So I'm asking myself how can I bring attention to attention without creating another reference point? What's wrong with creating another reference point? Maybe it's a better reference point. The example that you gave of

[57:25]

This example from Peter Nick and the capacity of adaptation of plants to processes and conditions. This is Sorry, I'm working with that. Also vor allem im Sitzen stelle ich mir vor, also wiederhole ich einfach so kurz gelingt, oder halte ich diese Bereitschaft, mich an Gegebenheiten und Prozesse anzupassen. Nicht mich, aber das geschehen zu lassen. So during sasen, my trial as much as I can to be ready to adapt to conditions and circumstances.

[58:43]

Also diese Bereitschaft, Yeah, so I try to keep this readiness. And what I notice, in reference to the time before I tried to do that, So this field of awareness became more compact and it doesn't float or it doesn't disintegrate so easily. I asked myself by these processes, what is the goal of it?

[59:51]

What is the aim of it? And there I notice that it is also important to look at it a little more clearly. And I noticed that it is important to look at this also clearly. OK. Anyone else? Yes, please. Oh, wait. Since two years. Since two years. Yeah. Well, no. I've said I don't talk patients. You're saying you wouldn't be able to talk patients? Yeah.

[60:51]

And me as well. Yeah. I would like to come back to that everything has its own activity. I would like to come back to that everything has its own activity. So this way of looking at things changed very much for me, and in me. . And the way how I meet the world, or the world is meeting me, is that I often ask myself the question, for instance, what kind of decision did this carpet make to be the way it is?

[61:57]

This carpet. Although I know that this table over there has been made, I also could ask this table this question, or And I just think this is just beautiful. And what is interesting for me is the physicalness or the bodiliness of decision-making. And when I returned to my practice, then I remember that I had a beautiful and great beginner's mind. So what is difficult for me is to turn to this initial and inner beginning that everything is a decision.

[63:09]

I think I have this decision that everything is in activity. OK. OK. So we're in the last phase. I should try to say something. I think we have to explore some very basic ideas. We have some sort of inner fate that we're going to live out. Now, all of that is to some extent true.

[64:45]

Very simply, we each have a genetic disposition. And I just met Julius Leopold, their children. And I had absolutely no problem being convinced that you two were their parents. So, So we do have this genetic

[65:57]

But in yoga culture, it's given way less emphasis. If you plant an acorn in the desert, you plant an acorn in the forest here, it's going to be a quite different tree. So the emphasis in the yoga culture is the choice we have. And there's been, we could say, there's been an error. Buddhism is the fruit of a many century exploration of the choices we can make. As Richard said earlier, he noticed that he has a certain attitude

[67:04]

what flows from that absolute is quite clear, strong. And I remember sitting in a lecture, of course, many years ago, And I was thinking, what the heck is he teaching? I thought, well, he's teaching that. And I thought, well, he's teaching that. She? She? about to, like a deck of cards, a sheet of paper. Yeah, and Ray von Heitemann,

[68:21]

And you can arrange this activity in various ways. And you have a choice. It's not that you have a nature which is determining the choice. You have a choice working within the nature you have. So the concept of Buddha nature is rather misused in the West. We can understand it as What is the nature of enlightenment in such a way that we can fold these attitudes into our nature? And what will happen? You wrinkled your brow there. I got it.

[69:23]

So again, let's think of practice as a craft. A skill set, as they say in English now. And I've been trying for decades now to try to make sense of this craft. And I don't want to be a lonely practitioner of this craft. I like it so much. I want to have as many of you as possible share the craft with. Okay. No, we have a wide, complex experience.

[71:01]

Nun haben wir eine weite und komplexe Erfahrung. We can usually only function in terms of yes and no. Für gewöhnlich können wir einfach nur in der Kategorie von ja und nein operieren. So we have to create concepts which we can have a yes and no relationship to. So dass wir Konzepte entwickeln, So Buddhism is a practice which has tried to find what concepts most free have sprung of mental suffering and are increased the likelihood of... And the Buddhism has considered which concepts can free us most from suffering and And one of these concepts is the field of mind.

[72:02]

Once you have the concept of field of mind, you can have the concept of the contents within the field of mind. And then you can conceptually realize you can choose to be identified with either the contents or the field. This is a kind of yes or no situation. So you can decide to make a choice. But you usually can't decide to make a choice unless you have some experience of the two different choices. Now, here again, we have one of the keys.

[73:15]

Again, Buddhism is dharmism and dharmism is a teaching of appearance. So, for me, You can practice very simply with the parents. I can look at you. And I can feel for a moment your appearance. And... Then I can look at you and feel for a moment you're a kid. Then I can look back and forth. And each time I look back and forth, each of you is slightly different than you were the last time I looked. So if I have something in my mind of you as an entity,

[74:16]

I won't notice the differences. But if I think of you as continuously there, then I will more notice, ah, she's appearing slightly differently now. And both of you, when I said I'm looking at you, both of you shut your eyes. So let's say it's you. decide to bring attention to attention. You're walking along somewhere and you bring attention to attention. The more you get used to doing this, So you make a decision to bring attention to attention.

[75:45]

And every time you do that, actually the attention you bring to attention changes. In effect, as I said yesterday, you're developing the attention that you bring to attention. And the attention that that receives the attention develops. It's a kind of like exercise. Do your daily exercise. So, and then let's say you bring another attitude into this Now you're in an attentional field.

[76:55]

So in this attentional field, you work. You think, ah, I'll practice the yoga of each moment. The yoga of each moment means to me, you bring attention into your spine, into how you're occupying this attentional space. So this is just bringing what happens because everything's changing. You're not making a shift from a fixed situation to another fixed situation.

[78:04]

The shift is changed and everything involved in the shift is changed. So in this kind of context you can think of all of these various Now, one thing you know from my having mentioned it quite often, that when I'm sitting here with you, I have a practice of going from What would be the word?

[79:06]

Random particulars. Or seemingly random particulars. Let's leave it there. To a field of of all of us at once. So now I have a concept of all-at-once-ness. So the particulars, which may be she just worked with them. How the colors on here. And I don't bring any attention To the particulars, I let the particulars come to me.

[80:19]

This right there is an attitude. I let the particulars come to my attention. bring attention to the particular. I've tried both, it was a big difference. The dynamic of my presence here is particular to the field. And within this dynamic, I'm speaking. And somehow the dynamic, particularly in the field, creates a modality in mind which allows me to speak without thinking.

[81:27]

I have... Sometimes no thoughts, or I may have one or two thoughts. But I don't have any particular thoughts about what's going to happen next. But I found, I mean, sometimes I have a feeling I'd like to go somewhere, but I just, I let that feeling... Just be a presence. So this is a kind of yogic craft. The practice of this yoga craft, which I discovered through basically learning to do this, finding myself sitting,

[82:40]

I follow myself in his field of inclusive I could not have read this and understood. I just went to every one of his lectures as much as possible. I never missed a lecture. I went everywhere he went to be in his lectures. And the being in his lectures was fundamental. least as fundamental as the content of the lecture.

[84:05]

And for sure, if I'd only known the content of his lectures, I could not be doing what I'm doing right now. Because I'm not sure I know. I don't know what I'm doing right now. But I've been doing it so long I keep doing it. Now the sense of The particular in contrast to the field gave me the phrase to pause for the particular. And to use the praise, the pause for the particular... So from such a praise, you not only generate a kind of...

[85:11]

Patience in the presence of appearance. And sometimes I say pause for pause. And allow for the pause. That is a phrase which helps us enter into the dharma of appearance. But it's also a phrase which implies the feel, the impulse feel. Because when you pause for the particular, you can go to other particulars, but usually you go to a wider feel.

[86:30]

So, again, there's no theme. There's no theme. neurological basis for it's folded out or folded in or it's open or shut. But the immense complexity of being itself being this which we can know in a very limited way, not completely limited, but a very limited way through the context of consciousness. In this limited way through consciousness is wonderful and can be great and is great.

[87:33]

But we can bring structure into this the field of awareness, structure what? A field of mind. And then we can start to experience the field of mind in contrast to context of mind. So these are categories or structures that we develop through dharma practice. which are real, not in the sense that you could find them neurologically in the brain. Or you could find something. But the neurological basis is not important to us.

[88:46]

What is important to us is we can dynamically Energetic, we feel the difference between the contents of mind and the field of mind. And one, it's clearly kind of more right brain body to left brain body. But that doesn't help much. But what does help is you notice the more often I find myself... I find... I... discover location there's a discovery of location within the field of mind instead of a discovery of location in contrast to a discovery of location in the contents of mind.

[90:05]

And I notice the more I discover location in the field of mind, the more do I feel better over the years. And you will in fact age differently. This is like You know, it's like the ultimate tonic of medicine or something. So in your world, Athens work for you in the world will be different. So much of this I can't. teach you, I can show you the possibilities. So now we have these categories, experienceable categories. And so you can experiment with the difference between a field of mind location

[91:22]

A contested mine location. And a, and a, uh, uh, uh, uh. modes of experience when you make a shift back and forth between contents and feelings. Now this is all developed, it's complex, but it's developed so that it turns on incremental choices. What I'm telling you is extremely simple. But it may be a little too much at once. Sometimes we can only handle so many details.

[92:43]

We like yes or no and then we like four or five yes or no. It's not more than that. But the stretch of complex passwords. So maybe I'm getting a little too dense here, I'm sorry. But why don't we jump back in? So we have the choice between, the experienceable choice between field of mind location and the contents of mind location.

[93:46]

And then they have the experience between this content of mind makes me feel pretty bad, and this content of mind cheers me up. you know, then you're stuck in, more likely stuck in the content of mind that makes you feel lousy than you're stuck in the content of mind that makes you feel good. Well, I don't like that. That's the way it is. But then there's also the location, which is not contents of mind, but contents of the world out there against you. And that's easily more dangerous than thinking of just contents of mind, which you can go back and forth with.

[94:52]

Now, if you want to develop this sense of field, I'm trying to speak As I said the other day, not from the possibilities of language. I'm trying to speak from the possibilities of experience, which then I lightly clothe in language so they can be acceptable to you. So maybe we can have another phrase other than pause for the particular. So when I look around at you, at whatever appears,

[96:06]

The rim of your glasses or the feel of your bodily presence. I've trained myself. To view all as equally real. So the shine in the rim of the glasses or the feeling from your stomach. I don't think about it. Just let them be in the field. Or equally visible field.

[97:25]

Now what I'm presenting just now is part of the yogic skills of developing the field of mind. The field of the field of mind. And when I speak about the feel of the field of mind, I mean you can say, I'm feeling it in my lower stomach. And when I speak about the feel of the field of mind, I mean you can say, And then I know if I want to sustain this field, I have to sustain the field, this field. I need to sustain the field of my stuff. a unterbau a

[98:41]

And this is part of mindfulness practice. You notice all of these different things. But if you think about them, you won't notice. You have to allow them to happen. So the field of mind requires, first of all, appearance. And then the practice of acceptance. You just accept what's present. And then you allow what's present. And the three A's. In English.

[99:43]

Periods. Accepting. Allow. You allow. One of the reasons the Japanese. Splash. Are. colors blazes on their teabowls and they... ...is not because they think it's a set of cookies. They've noticed that it's aesthetically pleasing. They developed an aesthetic for it. But they feel something like there's a... a vibratory reality to the, there's a vibratory dimension to the world.

[101:01]

There's a pulse to the world. That's a resonant pulse with you. So you want to trust this resonant pulse. So let me let this question. So their dynamic is, I want to let the world, I don't want to make it myself, I want to let the world simultaneously make it. And this is, I guarantee you, strangely enough, the hardest thing for me to teach in all of Buddhism. For example, people who have been practicing for years still hit the bell with their mind. They don't hit it with a stick.

[102:11]

So if I do this, if I do this, it's just sweeping. I can't show people how I show them. And then their finger sneaks over and... We want to be in control and think the mindless. In the tea ceremony, when you whisk tea, if you whisk it like this, you only get big bubbles. You get small balls.

[103:37]

Tiny balls. Pinhead. Be small and then pinhead. And now, now, attention. Spirit check. There's three schools of Japanese tea. One school wants the surface of the whisked tea to be half white. And another wants all bubbles except some flat areas. And my school likes all. But this is only possible in a culture which, when you do things, you allow the doing to influence what you do.

[105:03]

Okay. Do you want me to say anything else? But on the other hand, it's very strict and it's very ritualized and it's very controlled. It's not law. Why do you put this there? It's not. It's not. Look that down. You're given a certain structure. Yeah, you have to be in the structure. You're given a certain structure, and then the way you are in it is all the difference in the world. Yeah. I don't know. I don't know. Because they emphasize this freedom as more important than the structure.

[106:18]

They create the structure. to support the contrast. You create a structure and then you sit down and practice uncorrected mind. But the structure allows you to practice uncorrected mind. Okay. So I'm thinking again about what I said last time.

[107:22]

So I think that the capacity and the ability to trust is very important. Yes, exactly as you said earlier. Yes. So let's take this phrase all equally real. Which is a necessary dynamic if you're going to experience the field. Because the field is present when it's inclusive. Okay, so maybe we could also create another phrase. Vielleicht könnten wir auch eine andere Phrase hier schaffen, wie zum Beispiel gleichermaßen meint.

[108:51]

Now I suggest you practice. Just try and when you see anything you say equally mine. A bell and equally mine. And it's equally has two directions. So it's a bell and it's equally mine. And in the field, all aspects of the field are equally mind. So equally mind as a phrase can be applied to my sense of the field of all of you at once. And they're equally mind and body. equally the field of mind, and the Japanese view right now would be that everything is equally released into the field.

[110:06]

Now, as I often change ordinary English words into Buddhist terms, and this was a choice I made way back in the beginning, To not use any Sanskrit or Pali words. Chinese or Japanese. Because they just don't have a life in our own, you know. So my challenge was to find words in English for what I wanted to say. Weil meine Herausforderung war, dann englische Worte zu finden, dafür, was ich sagen möchte.

[111:30]

Then, automatically, I passed on this challenge to you to find German words or English words for Euronics. Und osmotisch habe ich diese Herausforderung dann auch weitergegeben, englische und deutsche Wörter. And there's also the kind of interesting thing to take an ordinary word like particular and change it into something that reminds you. So hidden in the ordinary flow of language, English or German, are these little Dharma time bombs. Okay. Now, I'm going to give you an example. The Japanese have a word, koto, k-o-t-o. Which simply means word. That simply means word. But Koto also has been developed as a Buddhist term to mean that all percepts can be understood in the way we understand words.

[112:53]

Okay, so I'm sitting here. I'm speaking and he's speaking. And there's also the sound, because the windows are closed, the sound of the wind in these trees. And what is this flowering tree? Anyway, the wind in this flowering tree is slightly different sound. What? Anyway, the sound of the wind and feel of the wind in that tree is different than the feel and sound of the wind in the pine tree through their bigger branches.

[114:16]

So now the word koto means, and that's what koto bedeutet, that Koto is the words I'm speaking and he's speaking. But koto is also the movement of the wind in those trees. And koto is also the fever of the wind and the sun of the wind. You're moving your black stocking feet. And all of those create the field. Okay, so the practice of speaking and meeting which is at the center of Zen practice, is rooted in the concept of koto, that all aspects of the situation are understood and apprehended as if they were words.

[115:54]

Now, isn't that an interesting idea? In other words, yes, we know that the situation the trees are going in is great to be here in this beautiful building that you designed. And paid for. But from the point of view of Cotter, he designed this so that this would be part of my speaking. And I'm asking you to develop a field of mind and hearing, a sensorial field. in which you're not concentrating on what I'm saying.

[117:09]

As Dogen says, sometimes I ehe, enter an ultimate state and offer you profound discussion simply wishing you to be steadily intimate with your field of mind. Now that doesn't mean to think about what Dogen is saying. It means in the presence of his lecture be steadily intimate with your field of mind. When everything is equally mind, or equally real, as soon as you don't feel that, the field of mind collapses.

[118:15]

So the field of mind is equal. held in place, allowed to be in place, by not discriminating, allowing everything to be equally mind, equally present, and mind is that this is also the mind that can practice interdependence. Interdependence is not simple causality. It's causal simultaneity, not sequential.

[119:19]

So the field of mind, the concept of the field of mind, is essential for the practice of which is the practice of interdependence. Interdependence and intervergence. Now there's also the aspect of The approach to stillness you realize through don't moving, don't move. And the approach to stillness you discover through not moving in sasana.

[120:21]

And finding a still point in body and mind. Like if you practice through the tree's movement. Yes, the tree is moving. So it's always returning to its rootedness. And so it's always returning to its rooted stillness. And through practicing with this movement of the tree, you feel the stillness of the tree and you open yourself into your own rooted stillness. And as you and the tree can join in this rooted stillness, so in the practice of immediacy,

[121:40]

into your own routine stillness, your own samadhi. And now, now, it's kind of present in which you and the mandala of the situation is rooted in stillness. I think that's not the same today. Okay. anyone this way, let alone especially you. And have somebody I met in Poland 55 years ago. able in a Koto-like way to present this freaking world.

[123:09]

Equally mind. This interdependent field of all at once. Which is the path, the deepest path of our life. that this is the deepest part of our lives. So let's sit for a moment.

[123:40]

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