Does someone want to say something? Oh, let's bow first. Yes. He left the new version of teaching, because he said that an old teaching was that of completeness, that is, to complete something and feel nourished. So he remembered it and spread it out. What I was missing yesterday in the discussion when you ended by speaking a little more, you spoke about how the old kind of teaching is completion and being nourished, and then you extended that. What I've often said, not old teaching, but …

[01:04]

How I formally, what I formally emphasized. Appearing, receiving, releasing. And in Rastenberg there was a stronger emphasis on accepting what appears and then to emphasize more the beginning than the end. In a way. Okay. This seems to be important to me. Okay. Good. I don't think I have to comment on that. If it's important to you, that makes me happy. Someone else.

[02:08]

Yes. I noticed... I noticed that I was especially awake and... I wouldn't say electrified, but somehow... Why wouldn't you say electrified? It's not quite right. It's really aroused, but I would be deeply interested if you would be so kind to say something more about multiple being, because we also spoke in our group about it. Okay, let's see what happens. Yes. What really reached me from this teisho was when you spoke about simultaneous inclusion.

[03:40]

And somehow my feeling is that really there's a kind of point coming up and that's exactly what it's about. And in our group that was also a topic. And it had a lot of resonance with people. But also what we noticed is that this is a point where it's most difficult to find words. And then we noticed that the posture in the zazen is that the legs are entwined and that both parts, so to speak, are entwined. And what came up for me first was that it's like the posture in Zazen where the legs are mingled or twisted or intertwined.

[04:57]

Pretzeled. Yes. And to me it seems that this is the expression of what we are speaking about. So this feeling that both minds are... What was the word now that somebody suggested? Intertwined, that both minds are intertwined. that they are no longer to be kept apart, which we usually practice in practice. We usually try to be cautious and to practice with those who think they are zero. and that they then merge and cannot be distinguished anymore, not like we are usually practicing awareness, where we are trying to find ourselves in zero mind.

[06:12]

Excuse me, I need to ask again. You have just said that it is not like in the true being. We mostly practice... Mostly we practice, we emphasize the true being, or we say, here the everyday spirit, and here this, and here... And one more thing that comes to mind is that it occurs to me, for example, where this goes in when, for example, you hear the silence in the noise or in the things in the middle of everyday life, in the things that perceive silence. And it's also like when you hear the silence in noise or when in everyday ordinary activity you feel the stillness within that. That's where it belongs. It belongs into that kind of thing for me.

[07:15]

Yeah, you're in the right territory. Okay. Yes. By the way, I love your scarf. Excuse me, I don't know why. I've just been noticing it sitting there. I said, also, I love your teaching. I love your teaching. I don't know if that's a fair exchange, but... I'm stuck with this exercise that we got. Homework. with this homework that we got?

[08:16]

That we should read a koan each week. I already changed that a little for me to read a koan every three weeks or each month or something. Okay. Realistic. That sounds very realistic. And then I would like to have a hint. I want to have an attitude like Laisley watching the White Ox studying at the Coan. And I don't know exactly how that can be done. But then I feel I need a hint or something to find a posture or an attitude so that I can study koans like lazily watching a white ox, and I don't exactly know how to do that.

[09:20]

Well, I think it's actually, you know, can be a kind of tedious thing to do to read a koan. Tedious? No, I don't know. Mühsam. Mühsam. Danke. Ich glaube, das kann eine mühsame Angelegenheit sein, so einen koan zu lesen. So, if anybody really wants to follow up on, I didn't realize it was homework, but yes, okay, homework. Mir ist gar nicht so richtig aufgefallen, dass das jetzt Hausaufgaben sind, aber gut, dann sind das eben Hausaufgaben. You just read it. Just read it like the back of a cereal box. Wenn du da wirklich dranbleiben willst, dann solltest du das einfach lesen, so wie die Rückseite einer Cornflakes-Schachtel oder so. Yeah, I didn't say Cornflakes. That's what you meant. All shapes. They're all Cornflakes, huh? Yeah. Okay. Okay. Okay, that's all.

[10:25]

I mean, just read it, don't worry about it. And something will accumulate. Yes. I just want to say a few words about the starry sky and the ethics. I just want to throw in a few words. The starry sky and ethics. And I would be interested in the subject of trust. What do I trust in? And what interests me in that is the question of trust.

[11:26]

What do I trust in? And for me it is a trust in the stream of awareness. Okay. Okay. Thank you. Yes. What I also followed is the question, or what you said, that the things that we perceive appear to us, of course, as fixed objects, but you can also see them as activities. What stayed with me is when you said that the things that we perceive on the one hand appear like fixed objects, but that we can also perceive them as activities. And to me it's not entirely clear yet what kind of tools I need so as to step into this other perspective. Let me give a little riff.

[12:48]

Okay. The first tool is the concept. That everything is an activity and not an entity. And that's a big starting point. That's the shift. That's the world view shift. And that's the main thing. And then you form an intent, the second tool, if you like. To notice it. But then you have to take a real easy example to develop the noticing.

[13:58]

Like reading a poem or a poet's work, sometimes you have to find one line that you can get and then it opens up the other lines. So often what I'm doing in lecturing is trying to find those one or two lines that open up the splendor and poetry of our life. Which I say that as if it were corny, but it's true. And the simplest example is the one I always use.

[15:03]

It's the tree. I also like the tree because it shares the same etymology with truth. Because it's there. Usually it's there in the same place. Okay, you change tree into treeing. I've been saying this for 50 years. How many? 20. 20. Twenty in your life. Fifty in mine. Fifteen. No, fifty in mine. Forty-five. I'm very touched I can say twenty in your life or fifteen in your life. It's fantastic. Okay, so then you get in the habit of balming, right? In English that sounds pretty funny.

[16:21]

It means to fail. Okay, so then you spend some time with the tree. And when you really see the tree as an activity and not as an entity, What do you see? You see, you know, the bark, the insects, the birds, etc. The leaf moving. Okay. If you really see that, and you see the movement and activity of the tree, It's unavoidable that you start seeing the stillness of the tree. Because if you see the stillness, if you see the movement of the leaves, well, they're not flying off usually.

[17:26]

They are swinging back and forth. And how are they swinging back and forth? In relationship to stillness. Going back and forth in relationship to the trunk of the tree, which is the stillness of the tree. And the roots of the tree. So you're seeing the movement, the activity of the tree, and the implicit or explicit stillness of the tree. And when you begin to see the movement and stillness of the tree simultaneously, you actually begin to feel the field of the tree.

[18:27]

dann beginnst du tatsächlich das Feld des Baumes zu spüren. For the tree has a certain kind of aura. Denn der Baum hat so etwas wie eine aura. An aura that overlaps with other trees and the sky and the garden and so forth. Eine aura, die sich mit der aura von anderen Bäumen überschneidet und auch mit dem Himmel und auch anderen Dingen, dem Garten oder so. And yet it still has a location, a nexus. And when you start to feel the feel the aura of the tree, already, of course, it's clear that whatever you're feeling and seeing, what you're seeing in the tree is happening in you.

[19:56]

For every percept points to the mind perceiving. So the activity of the tree is also your activity. And the activity of the tree, which is the stillness of the tree, is your stillness. And feeling the activity and stillness of the tree awakens your own activity and stillness. And a kind of field of auric quality to a kind of shared aura You don't have to be a Buddhist to do that.

[21:06]

You don't have to read a word of Buddhism. You just have to look very carefully at the activity of the tree. And the more you incubate the activity of the tree, you find you're in an interactive, interdependent relationship with the tree. And you find yourself in the midst of multiple becoming. Und du bemerkst, dass du dich inmitten des vielfältigen Seins befindest.

[22:17]

Multiple being. Vielfältigen Werdens und des vielfältigen Seins. Not multiple beings with an S, but multiple being or becoming. Also nicht vielfältige Wesen, sondern vielfältiges Sein oder Werden. Okay, so. Na ja. All right? What's he say? With a tree, it's relatively easy to see, and I understand that. But what you're saying is that you can see that and feel that in each object, even with static objects.

[23:20]

So the tree is relatively in motion, but how do you do that with static objects? party pooper. My point is that you have to start with something easy. Yeah, now where is that ball of lapis lazuli? Where's that ball? It's also an active... Look, we're holding it. Somebody cut it. It's warm. And it's got all your germs on it and warmth and everything.

[24:24]

The blue planet. Yeah. I don't mean to take this if you still want to go around. Has anybody missed it? It hasn't been over there yet. It's been over there? No? Cheap places. So you have to use your imagination. But once you've developed the habit or develop the sense of each thing as one thing, at least the tree, as an activity. You know, it's like the difference between already separated or already connected. If your view is already connected, already separated rather, that's what your perception will show you.

[25:27]

So you're really using a concept to educate your perceptions. And once you've sufficiently educated your perceptions... Primarily by installing an intent or view that's prior to perception. Perceptions begin to show you, if you see this lapis lazuli ball, It's just so obvious. It's... In Austria they say it differently. It's just passing it around is an activity. Somebody, you know, in Afghanistan, you know, And once you've got this kind of sense of the activity of the tree, the next easy target of this perceptual exercise is each person you meet.

[27:09]

You feel their presence, stillness and activity. And you let yourself into their stillness and you let yourself into their activity and there's a kind of pulse involved. This is in Buddhism codified as Manjushri and Avalokiteshvara. As inward turning and outward turning. And experiencing other people within this realm of inward turning and outward turning. So we can take one simple example of the difference between seeing things as activities or entities, and all of Buddhism can open up.

[28:54]

But the point of Dharmakirti is it will not happen with only perceptions. It will not happen with Mr. Natural and his secret inner being. Robert Crumb. Yeah, he was a genius of his sorts. Dharmakirti says a Valid cognition is only a valid cognition when an unknown object is perceived or a new object.

[30:22]

And basically what he's saying is because uniqueness is an unknown object. And the fact that we have unknown objects is proof that the world is not one. Because if the world were one there would not be ever an unknown object. There's always something added, something additional that keeps destroying the one. So you cannot perceive an unknown object or uniqueness with perception alone. It takes the concept in addition to it to the percept to perceive uniqueness. Es bedarf des Konzeptes zusätzlich zu dem Wahrnehmungsinhalt, um die Einzigartigkeit wahrnehmen zu können.

[31:48]

Now how we open up, and that can be much opened up to the fact that concept and percept are inseparable. Und wie wir uns dabei öffnen, das kann... Thanks. Really, I could cook an egg on it. Yeah, go ahead. So that was my riff. And maybe we solved all known questions with that. But someone else There's always something new. You've spoken already. Christiane? Oh, you're just adjusting your glasses. Yes. But now I have a question. The concept is the intent I form.

[32:50]

This concept is the intention that comes with it, that I have to form to achieve the whole thing. I don't quite understand why the perception alone is not enough. I'm not entirely clear why only perception doesn't suffice. Is the concept, the intention that I need to form in order to practice that? Yeah? Because there's no such thing as a raw perception. There can't be pure perception. It just doesn't exist. And if you want to try to cultivate pure perception, you have to have the concept of pure perception in order to cultivate pure perception. Now, percepts only work if there's men signs. Memory signs.

[34:00]

Yeah. Mem signs are all the things that suddenly make it meaningful. You know, this is a ball, you know, or... But once you see that perceptions have meaning with the attachment of a mem sign, There's a moment before that mem sign joins the perception. There's a moment after appearance before naming occurs. And you can interrupt that naming.

[35:09]

And then you have something close to a raw percept. But you have to have the concept of naming to interrupt naming. Now the importance of this is That we are these splendid beings who are perceiving all the time. And that perceiving is shaped by concepts. And a smart person makes those concepts wise. And the decision to make those concepts wise is called Buddhism. See how simple it is?

[36:09]

All righty. You know, niche construction. You understand niche, I said earlier, right? In order to affect its environment, etc., to simplify a niche as much as possible so we can think about it and so we can act within it. Let's say every niche has three parts, three aspects.

[37:20]

It's made up of parts. There's ingredients. Okay, one. Second, there's relationships between those ingredients. Interconnections. And third, there's energy. There's currency or electricity going through the wires. So every niche comes alive through the interrelationship of the parts and the kind of energy that flows through the system. And so wird jede Nische durch die... Through the what of the parts? Through the system. No, first through the what of the parts. Every niche. Through the interrelationships and then the energy which flows through the interrelationships.

[38:21]

Also jede Nische wird durch die wechselseitigen Beziehungen zwischen den Teilen lebendig und durch die Energie, die dann durch das System fließt. So if we imagine some little organism, you know, tadpoles or amoeba or something. The energy the organism brings to the system makes it more dynamic. You know, Sophia gathered some of the tadpoles from the big pond We had two different bowls of them. We sent some back to the local pond, the near pond.

[39:22]

What was interesting is up in the big pond, There are an uncountable number of tadpoles. There's going to be a flood of frogs. Yeah, frosh-loose. Anyway... And they're all... They're like... Right? But when we put them in our bowl, they were kind of... lying on the bottom, you know, and then they... Because they're... Because all of the group is stimulating, and I'm pretty sure they'll grow faster in the group because they're all doing like this and getting... I've been lazily watching the one class.

[40:31]

LAUGHTER Actually, they were lazily watching me. I was kneeling and they were looking at me. They just went out of oxygen. Yeah, that's a good explanation. Let me translate. In the pond up there, they are still completely blown away and charged with energy. But when you put them in this small bowl, they just sink to the bow. And in the pond, when they do this, they probably grow faster, because they are in their environment. So that's my example of the energy of a system.

[41:34]

In that sense, the tree and the niche, they're all a unit of being. In that sense, the tree and the niche, did he say niche now? The tree and the niche are all one unit of being. Okay. And we need to have a sense of the word being. is a concept and a word because it's useful. So we can have a feeling this is my being. Okay. And if we think that way, we're separating ourselves from the world. Wenn wir auf diese Art und Weise denken, dann trennen wir uns von der Welt.

[42:44]

And it's not accurate. Being is actually this complex of relationships at this moment. Sondern das Sein ist eher dieser Komplex von Beziehungen in diesem Moment. So we could use Thich Nhat Hanh's word, interbeing. Und deshalb könnten wir auch das Wort von Thich Nhat Hanh verwenden, das... We could say, this is my interbeing. But that's already saying something different. So my point is, you can't separate in the pond up there the tadpoles from the water and the little fishies and the other tadpoles, etc., And when I'm giving a lecture, or not, I can't separate my being entirely from yours. If I did separate my being from yours I would have had to prepare this lecture yesterday.

[44:08]

And I would be giving it today. And you might all be falling asleep. But because I don't separate my being from your being and it's changing all the time Yeah, it's, you know, I had, I've, what, you've been at five different lectures, well, four, five seminars in a row. And you've been at three seminars in a row. And each one is different. I mean, I'd say some of the same things, but each one is rather different, don't you think? And it's not because I'm creative, it's because you're creative. If I prepared the lectures, every seminar would be the same, the last five. Because I have limited resources. not unlimited resources, but multiplied resources when I let this multiple being start giving the lecture.

[45:42]

Now, I have to have certain concepts in the back of my... Back? Where's that? Back of my mind... Which function to call forth our multiple being. But... But, for example, yesterday's tea show, I really for myself didn't have the concepts clear which would call forth what I wanted.

[46:49]

That's often good for me because then I feel lousy. I may not feel okay, too, because it wasn't so bad. There have been occasions when I've sat to give a lecture and there's a lot of people, and I suddenly sit there and I think, I don't know any of these people. Who are these people? I don't have a lecture to give. I say... Please help me, would somebody ask a question? One of the times that happened was in Vienna, do you remember? And I got a little mad at the Wiener Bande afterwards.

[47:51]

I said, if you're really the Wiener Bande, you're going to be prepared with questions at all times, in case I get in trouble. I've heard it from you. You heard it already. I said, if you really want to be the Wiener Bande, you have to be constantly armed with questions. Yeah. I started to ask questions? No, we started. You started, yeah. After that, now whenever there's a situation and there's people, the Wiener Band is in the group, I know they'll put up their hand. And Mark Gustin. Mark Gustin's good, too. And Andreas Rohrman is good. I have to force him to be second sometimes. Okay. Okay. So I'm trying to explore right now with you ways in which we can fit this new concept I've introduced, along with the help of Alain Badiou, of multiple being, the simultaneous inclusion of multiple being.

[49:01]

I'm now researching how we can use this new concept that I introduced, the concept that I introduced with the help of the French philosopher Alain Bourdieu. Bourdieu? It's someone else. It's not Pierre Bourdieu, but Alain Bourdieu. now I'm having because in the past I've worked with simultaneous inclusion the union of mundane reality and enlightened reality and so forth der Vereinigung von weltlicher Realität und erleuchteter Realität, but using those concepts from Buddhism, I haven't been quite able to get across a surround with each of us

[50:06]

into a real feel for what this means. In the koan it says, what is the reality body of the Buddha? In Koran heißt es, was ist der Wirklichkeitskörper des Buddha? And reality body of the Buddha can translate into Dharmakaya. Und der Wirklichkeitskörper des Buddha, das lässt sich auch als Dharmakaya übersetzen. And then it says, what is the great meaning of Buddhism? Und dann heißt es, was ist die große Bedeutung des Buddhism? Okay, so I can try to use the Laya Vishnana or the Dharmakaya as ways of speaking about this multiple being. But it never occurred to me until this week that it's more effective just to say multiple being. And that may more poetically awaken you to this as a way to be multiple being in the world.

[51:46]

Now, so I'm going to be exploring off and on, not continuously, because I can't do that. It gets tiresome. For me too. In the next months, when it can be done fruitfully, I'll be exploring how to bring the concept of multiple being and becoming into... the realm of Buddhist practice. Because now, you know, It's obvious to me now, but it wasn't so obvious before. I can see how the word entity or natural traps us.

[53:00]

But I haven't seen how the word being traps us. But now I can really feel it because we want to be a being. We need to think of ourselves this way. So let's extend that need or transform that need into multiple beings. Not multiple being like we're a lot of different people all at once and we've got different personal histories.

[54:01]

That's all true. But that's talking about the permutations of... Of narrative continuity. And what I mean by multiple being is not the permutations of narrative continuity but the unique being that appears at each moment The unknown object that may be best called multiple being.

[55:02]

Which is always uniquely appearing. And the more you can be present within it. It not only uniquely appears. But it uniquely evolves. Yes, Lona? I would like to share something, and I hope that this has anything to do with what you're saying. You hope it has something. Something, sorry. That was my mistake. Okay. And I have to get rid of my censoring of questioning whether this has something to do with Buddhism.

[56:04]

Yeah, good. That's good. Or whether it's too technical or these things. For me when I was younger it was very surprising to me to hear that the whole is more than the sum of its parts. I like this very much and by now I've come to think about this in the sense that the whole is more than the sum of its parts but also that each part transcends the whole. That's right. That's the basic concept of Buddhism.

[57:06]

Each cell of my body completely transcends me. And when lately you said quite often that there's only inner world, that's how I heard it. There's only a perceived world, an experienced world, and in a sense you could call it inner world, but it includes the so-called outer world. What I'm saying is that there is only a perceived world or an experienced world and in a certain way you can maybe call it an inner world, but what I mean is that the outer world also includes it. I thought you could just as well say that there is only an outer world, the same justification.

[58:17]

So what you could say with the same right is that there's only an outside world. So what I thought is that the whole universe surrounds me and I am the external world for the whole universe. And when I play with that and think in this way that each thing is the external world for all of its surroundings, that's when it starts to really be wonderful. This is very good.

[59:29]

It's a beautiful way of putting it. It's exactly the kind of deeper level of Buddhist thinking. Okay, so let's have a few bells.

[59:42]

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