I think the question you asked could be answered, but many people here are much better than I am. I'm not a therapist, and I don't have those skills. So it might be interesting to discuss it with somebody. And when I said, I'd like to ask where we ought to go, I saw Christina nod her head, so do you have something to say for me? This is very relevant for our work because you have a lot to do with with the separation and the lack of separation and the lack of connectedness.

[01:23]

I understand. And also, we were told how people who want to build up continuity, what kind of narratives, the techniques, themselves, I mean, how could you change that? And the people that I went to some days ago, we were talking about three more functions. It could be up there, and it could tell stories. It could tell that I had lost a beautiful child. And it was present, and I really want to hear about it again. I heard it was in another way. I heard it in another way. Maybe I can.

[02:36]

Maybe I can. That's good. It's all in your disco here, but we're going to provision it with something. It's going to be something that we're going to buy, and it's going to be something that we're going to sell. And for me, in the world, it's always a question of how to bring myself into any kind of balance.

[04:06]

It is kind of presence where I can share to deal with all that and all the atmosphere of being together. It's being with the client, but she can help to transform those. Did you say all that in Dutch? This sense of mind, as you said, or using Thich Nhat Hanh's term, interbeing with the client.

[05:16]

When you also use Freud's evenly suspended attention, Is that the same territory and it was Freud under something there? Yes. I'm not sure. Maybe this term of Freud is a part of it. Yeah, I dropped those other three or so many years ago. You would sort of like, this is the usual self and that is the Bodhisattva self or something.

[06:21]

And I in the end felt it didn't stick together with the coherence that this does. And I think clearly as a concept you can hold an intentional love. You can notice when you're kind of inventory, how much you're feeling connected, how much you're feeling separated. So I decided to speak about the other three that I had. Sometimes it was more than that. In other ways. So maybe I didn't give up entirely. I just spoke about them in other ways. So sometimes I wonder, sometimes I talk to myself, did anybody remember that?

[07:44]

You know, I found someone who did. No. I await to you to say something about it. So I owe it to her to say something about it. Okay. Someone else have any idea where we should go? Most people are looking for happiness, but not for happiness in general, but for individuality. and particularly meaningful happiness. Now, I think most of our work consists in transforming this niche, because this niche is very much with separation and connectedness. I would like to say about how to transform to come from individual happiness to

[09:06]

Not just describing water, and being happy with the structure. Yeah, yeah. You said . Yeah, the answer to that is the whole of practice. Yeah, I know. I know, I know, I know, I know. You don't have to translate all this, I know. No, but I often, you know, I have a good friend... Very intelligent man.

[10:49]

The kind of hero of the environmental movement and other important social causes. And he went through a big crisis in his life. A kind of nervous breakdown. And he came to see me in Christchurch and we talked a number of times in the San Francisco. And I suppose maybe I was able to help just being a friend and being able to feel what he felt without being disturbed by it myself. Really, I couldn't help.

[11:55]

And it was clear to me, no, I lived with another person like this, a scientist who's kind of tortured inside of me. And both of them were very intelligent and both able to understand anything I say. They can understand the ideas in practice much quicker than most. But they're just not going to do the groundwork to make it real. So they hear these things, sounds nice. But the idea of finding their breath continuously, their attention continuously in their breath and body, is more tasking than, I don't know, fly. Just like I said to him, you flap your arms and you'll fly.

[13:09]

They understand the idea, but they should not believe it will work. How can such a simple thing as being continuously present in your breath Be so transformed. Okay. Thank you. I don't know what I can say, but we'll see. Yeah. Yeah, but also, I mean, in our conversation during the next day. Maybe something comes up. OK. Anyone else? Yeah? OK. Yeah? Yeah? No. Does not knowing bring you to the gate of knowing?

[14:42]

I said the phrase not knowing is nearest. Brings you in front of knowing, but then you don't know what not knowing means. That brings you in front of knowing, but when you stand in front of it, you don't know what not knowing means. That's enough. So anyone else before I try to sum up where we're at right now? I have a question whether it also is a practice to recognize that what is given or accept that what is given. What is given, what [...]

[15:54]

I don't know what you're calling the given exactly, but the attitude of acceptance is the most fundamental state of mind. Whatever the situation is, you first have to accept it. And what is given to me, the body is given to me. This body, you have it. Yeah, that's what... And what is given to me is my body, the sensory... But mind acceptance has to be there and mind acceptance itself is a kind of dynamic. Yeah. I just wanted to drop a tenacious one term which is

[16:55]

should be in this sphere. And it's kind of the airport was looking actually being acceptance, which is the idea. Being judgmental? Really good? Yes. So I mean, kind of the opposite, but actually something the opposite too. Giving in, as a kind of normal consciousness, to judging. Able to be in this world, and this I don't want, and I want this. And so I just want to Yes, certainly a very usual state of mind. But I would say practice is to have your initial mind always a mind of acceptance. And if you have to discriminate or judge, et cetera, that comes second.

[18:31]

And I, this again, I mean, I tried to practice these things in various ways. And I really did not like being caught in life and dislike. So I would not choose in a restaurant what to eat. So I had to practice for a long time and open the menu and just put my finger on something and eat whatever I touched, as long as I could afford it. And I had a practice of some years, never criticizing anything, no movie, no person. Yeah, so I didn't have this mind that pendulums back and forth between my...

[19:31]

Thank you. So what we said so far, what we say the word Zen, Zazen means sitting Zen. And the word Zen is best translated by absorption. And absorption means acceptance, it's a bigger sense. Okay, so I think that what we've said so far is we've seen that through the experience of meditation, you can identify and stabilize the host mind in contrast to a guest mind.

[20:58]

Now, the question is really, Can you do this without the experience of meditation? It may be like flapping your wings and trying to fly. Now certainly you don't have to, in order to know what I mean by host mind, You don't have to practice meditation to live it or act through it.

[22:00]

Once you discover it, it will stabilize. But if you haven't discovered it and made it something your body knows, It's very hard to do. So if you're a person who, for whatever reason, is not going to practice sasen much, then you really have to practice mindfulness with some real attention. dann musst du Achtsamkeit mit einer wirklichen Intention praktizieren. Bist du, und da könnte ich jetzt verschiedene Dinge sagen, bis du die Stille in allem findest. Okay, what have we seen about the postman?

[23:24]

And don't speak about it just as if it existed. At least for this seminar, we can assume, and for all of them, we can assume there's such a thing as the host human. So how are we going to make this clearer in our understanding and in our experience. Because I think if it's clearer, then we may notice ways it's already present in us. Okay. First of all, What I mean by wisdom is more physically rooted than guest mind.

[24:41]

This, as I said, when you discover the mind that doesn't invite thoughts to tea, you can really feel it in your body. And in fact, the emphasis on straight sitting, especially in Zen, is because Zen tries to really make this, discover these teachings through your body. And it really is related to the spine. And I would think that if you're thinking of the number of you who have spoken about being in the context of therapy, therapeutic relationship with someone,

[25:52]

you're not only dealing with your evenly adjusted suspended attention or interbeing that is an idea and if you can find a way to practice it But also you're dealing with your posture in relationship to the client's posture. And what kind of feeling you establish in your body and then modify. If you find some feeling in your body and then you bring that into the relationship. And this host mind is the friend of intentional thoughts and not discursive thoughts. Okay, so ghost mind is something, is almost a synonym for awareness.

[27:28]

Now, if I gave you simple Zazen instructions, one Zazen instruction I could give you. Imagine a point at the top of your head, the back of your head, above your spine. Imagine a point there. That Buddha over there has this thing on his head. The more it's a yoga Buddha, the more this is a bad Buddha. So you can feel his spine coming up. Yeah. So imagine a point on top of you. And then draw on your body up to that point. Now that's, if you look at just that much, that's actually quite unusual.

[28:48]

Here's the physical body. You can imagine a point here. Then you can use an image to draw your body. What mind is this? It's an idea, is it conscious? And then to continue this simple description of meditation posture, you can, when you exhale, you exhale with a feeling of the breath coming out of your nostrils, and re-entering the body at the perineum, or simply a feeling of the breath coming out and coming up through the lungs,

[29:50]

Kind of brushing along the front of the spine. And you'll find there's a feeling which actually is not just the breath. There's a feeling now that goes up your spine. And that feeling can continue past your lungs, right up to the top of your head. What mind is this? Well, you couldn't ask a dog to do it. Dogs are good at yoga posture. Some things you have to learn up and down, standing up and so on. Anyway, but he couldn't say to God, you know, I would like you to imagine an energy coming up.

[31:18]

He just couldn't have the concept. He or she. So we can see that it requires the human ability to make a concept to imagine this coming up this time. What kind of mind is this? A mind that you can feel right there in your body. Okay. Now, I want to tell the story of getting lost in the woods. Because I think it brings up a very, very important question. A abbreviated story, but basically we might get lost in the woods.

[32:27]

We're about two and a half hours. And it was summer outside, and we had short-face shirts on, and inside, I tell you, it was hailing. It was freezing cold inside the forest. We went down one canyon after another. There were so many, we were so lost that there were none of these little trails and little signs that say it's eight kilometers to a village you've never heard of. Finally, someone appeared up there somewhere. We were so glad to see him.

[33:35]

I didn't think, oh, that's not the kind of person I'm talking to. Oh, I wouldn't ask a guy like that a question. I was just looking at him. Human being? How the hell do we get out of this? Now my question is, why don't I feel that way every time I meet anyone? When I look at Horst, a human being, And, you know, so basically bodhisattva practice is to come to that place where you recognize every being in that way. Do you have to get lost in the forest? Do you have to suspend critical judgment? What mind knows each person and with what?

[34:47]

Okay, so now I tell one other story. I have about a 10-minute walk down a very rocky path to get to the Zendo. And it's, you know, up there, we're at 2600 meters above. And it's a desert, high desert really, and the sky is totally black. There's no moisture in the air. When it's dark, it is really, really dark. You can't see anything. So anyway, this has happened two or three times, because one time, for some reason, I didn't have my flashlight.

[36:02]

And I usually have a little flashlight. So I start off down the path. And it's, you know, it's in my moccasin, and it's pretty blocky. If I make about a meter and a half difference where I turn, I'm in the middle of boulders and cactus. Somebody said, some philosopher said, when is here and when is now? And he said something like, now is the daytime, here is the nighttime. Maybe he said vice versa.

[37:26]

But anyway, you're in the middle of a situation. You can't compare anything. You just kind of feel it. And I suddenly felt a kind of strange silence. I mean, all I can tell you is it was a kind of silence, an eerie silence. I had looked down at my movements and I was stuck in the middle of this silence. But it's a little bit like the silence of a room full of people, you know, which is different than the silence of an empty room. Which still strikes me in Congress that I felt a bit silenced. And I realized after a moment, at first I didn't know what it was.

[38:30]

I was in the middle of a herd of deer. And American deer are pretty big. Western deer are much bigger than European and East Coast deer. These West Coast deers are much larger than the European deers. And these male deers have very decent equipment. I'm not sure, but the usual group was 11. And not only was this feeling of silence, it was a feeling of complete trust. And I said, I knew I couldn't start thinking.

[39:45]

I just said, what can you feel? If I start thinking, I'm sure they will run away or run into me or something, because I don't know how well they could see, but I couldn't see. But I was clearly in a field, a dense field of being. Which at first I didn't know what it was. I just felt the signs. And then, you know, then I, after I don't know how long, less than half a minute, I could hear the horn being hit down at the end of the clock, and I just get there.

[40:48]

So I very gently kept walking and the deer kind of moved and let me through. None of them moved away or ran. So for me, it was an experience of, I would say, the deer and I were in host month. And in that mind, there was a sense of connectedness, feeling, and we trusted each other. I think if I'd come down in the daytime, I would have said, oh, there's a bunch of deer in front of me, and they were born. So again I'm posing, what is this pure being?

[41:57]

When Yuan Hu says, the whole of being appears right before us and nowhere else. What does he mean? He doesn't mean his own being. He doesn't mean you who happen to be standing in front of or nearby. Now we have only another few minutes. So let me see what might be relevant to say to you. I think what I'd like to speak about while we're here together is what I started but stopped in the last summer.

[43:27]

which is a sense of enfoldedness. And we can talk about consciousness as a surface in which things are unfolding. But does everything we know have to be unfolded? Isn't there a way of knowing which doesn't require unfolding onto the surface of consciousness? Now, another definition of consciousness would be something like would be something like that territory of continuously represented images.

[44:54]

That territory continuously represented external images, external objects. Joined to a flow of internal images. And a continuously representing consciousness as a continuous representation of images, continuity of images, that overlook some objects. This continuous representation, this surface,

[45:56]

If Miliose says that acts as if there's no other, no choice, actually overlooks a lot of things. especially overlooks itself. Consciousness doesn't notice itself. And even though consciousness is not the object it represents, it still doesn't notice itself. So again, practice is to notice consciousness.

[47:14]

To notice when I'm looking at you, as I often say, to notice that actually what I'm seeing is appearing in myself. Mind points at the object being noticed, but also points back at the one noticing. So here's consciousness, which presents us with this continuous fabric of images. And consciousness also has to balance interior and exterior. And join the flow of internal images and external images. Okay, so that's, you know, to me, to further the definition of consciousness.

[48:23]

But what about that which doesn't fall into this continuous flow of images? The overlooked images and the not noticing of noticing itself. Now is the answer to bring everything to consciousness? Or to know what we can bring to consciousness. And to know what we can't know. And to know through the not being able to know. And that would mean something like allowing what's impoverished to remain impoverished.

[49:43]

In other words, with this gear was my impoverishedness related to their impoverishedness. In my, if we have this term, can my enfoldedness relate to your enfoldedness? And to the enfoldedness of the world. It's like, you know, we see through our perceptual senses. Three or four dimensions. But mathematics tells us maybe 10 or 12 dimensions later. outside of our ability to even imagine.

[50:49]

Mathematics can reach there, but our imagination can't even imagine. But perhaps there's an unfoldness that we don't have to unfold, It's also a way of knowing and being. So perhaps we can have one privileged sense of knowing The wonderful experience that things become unconscious. Be precise, clear. Making sense. And even making sense in our personal life, our personal story. but there perhaps is another privilege we can discover another privileged way of knowing which is in this

[52:16]

enfoldedness. Now I think, maybe for us in student therapy, we have a feeling of this enfoldedness. You can dream into this enfoldedness and find that there is a... You're not the observer then of your dreams sometimes at night. but you're soaked through by your dreams. Almost as if you poured yourself into the sleeping. And whatever you poured filled the container of dreams. Or it's perhaps, it's a kind of lucid dreaming.

[53:49]

But it isn't interpretive. That you can break a kind of continuity of awareness which becomes lucidness in dreaming. I would say it is also something like finding yourself in the misfit, the infoldness of knowing without having to interpret. Und ich würde sagen, das ist auch so etwas, wie sich inmitten des eingefalteten Seins finden, in dieser Art des Wissens, ohne es interpretieren zu müssen.

[54:50]

So I just reached in to kind of describe my experience with lots of things, and I will not talk about it very much. Ich habe gerade versucht, in meine Erfahrung hineinzureiten, über die ich noch nicht sehr viel gesprochen habe. Und ich versuche, indem ich mit euch darüber spreche, herauszufinden, wie ich darüber sprechen kann. I wonder if it makes some sense to you. Okay, fine. We can really start.

[55:40]

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