And if you want to look at it more yogically, again, where are my hands? At this chakra. You're kind of orchestrating your... I didn't say this in front of the group in Isla. You're kind of orchestrating your aura. There's a field around you. We're talking about an embodied space. And the chakras are those spaces where this embodied space is most energetic. And the chakras are those spaces For the actual bow, can you stop? In qin hin, when you do qin hin, what part of qin hin is you step forward?

[01:02]

Half foot. And then you bring your You bring your heel up as you breathe in. And you tighten the back of your leg. Not every step, but some steps. Bring your energy straight up your back to here. So then you release the physical breath. And then you release the subtle breath. You bring that down your front.

[02:06]

And then you bring it up this leg as you inhale. Learning to join the physical breath with the subtle breath. And now you're bringing up the other side of her back. And you're bringing these two channels together. And then you're stepping forward. So built into all the little instructions are teaching like this. Once you get used to that, when I start and put my feet together, I immediately feel that field in my body. You actually get a little taller. And there's a tremendous help and even longevity in this verticality.

[03:18]

So you put your feet together and then you bring your hands up and you bring up the whole field of your body to this point and then with the hands of your hand you in fact lift it up like this Then from a point back here, outside of the triangles where there's so much karma that are here and here, bow. So you're not only mentally generating this in between. You're actually making a kind of embodied space. And then you let that down.

[04:19]

Letting it like shaking out. Yeah. So right in that, there's an intentional contact. Und genau in diesem befindet sich dieser intentionalisierte Kontext, dieser beabsichtigte Kontext, in dem Körper und Geist manifestiert sind, nicht nur mittels des Geistes, aber eure Zellen sind auch Teil von dieser Absicht. Und wenn man dann anhält, dann löst man es auf. relaxed and this is natural, the other person who stops and bows with you, actually feels cleansed. They don't know why exactly. And they feel I hope I can run into that person again and talk again.

[05:38]

And other people you bow to, they feel, boy, this is busy. That's a tiresome thing to do. You might as well be in the army and saluting the officers. Now, you know, Marie-Louise and I are married. But whenever you have to leave, bye. Marie-Louise and I are married. In America, and where I come from, men don't wear a wedding ring. But in Europe, I thought, heck, I'll be European.

[06:41]

But in Zen practice, you never, when you're teaching in Zen, wear rings or ornaments or jewelry. Because when I'm in Zen practice, I'm not married. I have no social identity. Well, does it really make a difference that I have the ring on my hand? Well, I have to embody it somehow. So I find little rituals. One is I take my ring off. Sometimes I'm in the middle of service at Jnanasov. So, and you can see, she starts the tape recorder and takes her ring off.

[07:53]

And it's interesting, I have some students who feel so married, they refuse to take their ring off in Zaza. But I find it a useful ritual and I don't feel less married. Because sometimes I have a space with her and with each of you that transcends any institutions or forms. Denn ich habe manchmal einen Raum mit ihr und mit allen von euch, der alle gekannten Formen so transzendiert. So wearing the ring is not a habit, it's an intentional context. Dieses den Ring tragen ist nicht bloß eine Gewohnheit, sondern das ist einer von diesen absichtigen Kontext. You see we're already in the family therapy.

[08:54]

Also ihr seht, wir sind jetzt schon mittendrin in der Familientherapie. Okay, does that make some sense to you, Regina? Queen Regina? Just about this subject, jewelry. I've got this ring and my joint became too thick, I can't take it off. So I experienced that really basically as if the ring has embodied itself. Well, sometimes if you hold your hand up in the air and let the blood out of your hand and grease your finger, you can get it off. If that doesn't work, you have a jeweler cut it off and enlarge it. At least that as a sort of monk is what I would do. But not everyone has to do that.

[09:56]

We also have our lay life. Sorry for all that little number but I don't know. And I don't think you can get your clients to bow when they come in and, you know. And I always feel embarrassed in Dokusan when people are bowing to me. But, you know, Still, that feeling that's embodied in the bow can be a little pause when you're with people.

[10:57]

And the experiential definition of ma is often you fill the space with vital breath. For me, this was a very important moment when you performed that. A one-man constellation. Something else? During lunch we had this interesting discussion with Guni

[12:13]

And she said, if the koan says, if there's if or only the letter A left in mind, and that is already sufficient to go to hell, how can you then actually practice the Eightfold Path? We have these two poles, polar poles, with this dialectic tension. You have to do it gradually, but you also go straight into hell If only the letter A is left in your mind.

[13:21]

Yeah. The sutra can be reduced to A. The sutra can be reduced to A. The sutra can be reduced to A. can be reduced to just a single sound. And it can be reduced to no sound. The teaching, the obvious meaning of that it can be reduced to A, emptiness itself is the teaching. So this is the same if there's even a trace of good or bad, the essence of mind falls into disorder. So that means if you keep is kept in mind.

[14:47]

So if you don't keep it in mind, then it's okay. But we hold the teaching in mind. But what is the teaching in the Diamond Sutra? Which is part of the Prajnaparamita literature. There's no self, there's no person, there's no life span. There's no enlightenment. Only when you realize there's no enlightenment is there enlightenment. So let's just work with the Diamond Sutra saying no lifespan. Yes, we have a lifespan of past and present and future.

[15:53]

But when you kind of break up the paving of the past, and you take down the signposts of the future, and the garden of the present starts coming through the paving of the past, Maybe you can feel, no lifespan. Like the many moons reflected in the drops shaken from a crane's beak. And it says also in the Diamond Sutra, even though we save sentient beings, there is no sentient being which is saved.

[17:03]

And if you think there's a sentient being who was saved, then this is delusion. So there's always this sentient beings are saved, there's no sentient beings are saved. This ungraspable in-betweenness is realization. And so, if you hold the letter A in mind, keeping it in mind, then you go to hell faster than an arrow. But that's not such a bad hell. And all bodhisattvas are willing to go there.

[18:23]

Because it's inhabited by sentient beings. Okay. Everything isn't always about you. Even the hell we share. And one of the teachings of this Bajang and the fox Is what the heck's wrong with being a fox for 500 years? We were just talking at breakfast about the excitement of seeing foxes and coyotes at Crestone. Wir haben doch beim Frühstück darüber gesprochen, wie aufregend es ist, wenn man Füchse und Kajoten in Creston sieht.

[19:40]

Someone has to be a fox. Jemand muss doch ein Fuchs sein. Why not you? Ein Bodhisattva ist ziemlich zufrieden damit, ein Fuchs zu sein. And sometimes you see a very shiny fox. Und manchmal sieht man einen ganz strahlenden Fuchs, und dann verbeugt man sich vor ihm. Anything else? It's almost one. We can continue for half an hour if we want, or we can have a leisurely lunch so Peter can eat slowly. You want to sit? Okay. In a moment, I am asking myself how to...

[20:43]

hold the feeling and the mind of this womb with you, with us all, when I go in the train to my family and so on and so on. And I think you say, when I am asking what do you say for my question, I think you say something how you must not hold anything. Also, I ask it to you. No, I hope you hold the feeling of this room. I hope you hold the feeling of this room. Have you any little... Hints, yeah. It's a kind of treasure. For me, being here with you is always a treasure. So again, the truism. All mental phenomena has a physical component. All sentient physical phenomena has a mental component.

[22:04]

Again, all sentient physical phenomena has a mental component. So every state of mind has a corresponding physical feeling. All mental? All mental... And the body in this is much more subtle than the mind. If you try to remember the mental... it tends to get lost. But if you can catch the physical feeling you have right now in this room, perhaps a little kind of ache, When you bring that feeling back, you can open up the feeling of this.

[23:34]

And that's how in meditation you can go very quickly into developed states of mind because you can bring yourself to different feelings, physical feelings for different minds. This is one of the ways why in meditation you can quickly move into very developed spiritual states, because you choose this physical access to it, you enter this physical feeling. It's also for me an answer for our patients when they go out of therapy and they ask, but what should I do tomorrow when my red mark comes? You're saying that always reminds me of the time I saw one of the Zen practitioners going home to visit his family at Christmas.

[24:47]

He said, I said, where are you going? He was loading the car. I said to visit, he said to visit my wife's in-laws. That was his way of describing his own parents. I'm circumambulating my wife. Where are we here? I didn't write it.

[26:04]

Okay. What I was going to add that I see it's... I can't add it there easily. We're talking about, as I said, views. We can also say samsaric objects. We're not only freeing our... It's yours. Oh! I have my hand back. The singing of an elf. It's samsaric views.

[27:13]

Yeah, in other words, views are, we could call samsara, in distinction from karma. It's samsara you inherited from your village. So we could talk about practices for samsara and practices for karma. But that's... What is samsara in German? Samsara is the opposite of nirvana. It's a Sanskrit word. Samsara is the opposite of nirvana. The world of delusion, suffering, and suffering. It's the world of delusion we inherit. We inherit samsara. Okay, there's so much we could do, what we can't do now, and maybe we can do some of it again next year.

[28:21]

But of course, this is a path, and we're all doing this all the time. Not just when we're together. But I actually do, like you, have the feeling of us together often. And that's partly because I'm a schmaltzy kind of guy. But I actually do in some seminars bring up a feeling from meeting with you to find out how to say something. But I found in the early part of this seminar, I couldn't bring up the feeling of some other seminars and find what to say.

[29:30]

Because your practice and your creativity required me to be creative in a way that I had to start from the beginning. Of course I thank you for that. I learned so much practicing with you. So maybe we can sit a little if you'd like. Maybe we can sit a little if you'd like. Oh. Thank you.

[31:22]

Thank you. a bowing together, we dissolve the subject-object distinction.

[34:18]

Let's always bow together. Let's have little secret bows with each person we meet. And give ourselves and give back to each person. Our true freedom. Our true human body.

[34:43]

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