I think the question you asked could be answered, but many of the people here are much better than I am. I'm not a therapist, and I don't have those skills. It might be interesting to discuss it with someone. And when I said I'd like to ask where we ought to go, I saw Christina nod her head so you have something to say. Yes, I said she knows. Well, you did. I thought this is very relevant for our work, because you know what to do with the lack of saturation and lack of connectivity.

[01:06]

I understand. And also, you work with our people, our points, build up continuity, what kind of narratives, the techniques, what salesmen, and how to change that. And then after, I'm going to do it. And the people that they are paying to some place, they're only talking about three more functions. It would be up to them to get scores. She was supposed to tell me that I was really good. And it was pleasant, and I really want to hear about it again.

[02:12]

I've heard in Congress, it was in another way, I've heard it in another way. And maybe I can. It's a very good meeting.

[03:37]

Can you translate it, please, sir? Yeah. She also talked about fiction, that why it's very bad. Oh, OK. Because people have problems too much. It's important to keep it simple. And for me, the word is always questioned. How could we, myself, be very kind of, this kind of presence where I can share to deal with all that and how the atmosphere of being together, it's being friends that can help to transform those feelings. Yeah. Did you say all that in Dutch?

[04:39]

No. This sense of mind, as you said, or using Thich Nhat Hanh's term, interbeing with the client. When you also use Freud's evenly suspended attention, Is that the same territory? Was Freud under something there? Yes. I'm not sure. Maybe this term of Freud's prophet

[05:41]

Yeah, I dropped those other three or so many years ago. You sort of like, this is the usual self, and there is the bodhisattva self, or something. And I again felt it didn't stick together with the coherence that this does. And I think clearly as a concept we can hold 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.

[07:14]

Sometimes it was more than that. In other words. So maybe I didn't give up entirely. I just spoke about them in other words. So sometimes I thought to myself, did anybody remember that? And I found someone who did. No. I owe it to you to say something like that. So I owe it to her to say something about it. Okay. So let's have an idea where we should go. Most people are looking for happiness, but not for happiness in general, but for the individual, and in particular, meaning of happiness.

[08:33]

Now, I think most of our work consists in transforming this niche because this niche deals very much with separation and connectedness. I would like Jim also to say about how to transform the comfort, individual happiness, to just describing water and be happy to pick up the action. Yeah, yeah. He said it all in German. Yeah, the answer to that is the whole of practice.

[09:46]

Yeah, I know. I know. I know, I know, I know, I know. You don't have to tell us I know. Yes. No, but I often, you know, I have a good friend Very intelligent. The kind of hero of the environmental movement and other important social causes. And he went through a big crisis in his life. And he came to see me 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 myself.

[11:26]

Really, I couldn't help. And it was clear to me. Now, I lived with another person. It was a scientist who was 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 and their attention continuously in their breath and body is more tasking than, I don't know, fly. It's like I said, you lap your burns from your slime.

[13:06]

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? Not knowing leads you to the gate of knowing.

[14:34]

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's enough. So anyone else before I try to sum up where we're at? I have a question whether it also is a practice to recognize that what is given or accept that what is given.

[15:35]

What is given, what is given, what is given. My existence, my basic giving. Yeah. But if I understand what you mean, I don't know what you're calling, you're giving exactly, but the attitude of acceptance is the most fundamental state of mind. Whatever the situation is, you first have to accept. The body is giving to me. This body, you have to inhabit it. Yeah, that's what I'm saying. Your body, all the percepts. But mind acceptance has to be there then. Mind acceptance itself is a kind of dynamic.

[16:40]

Yeah. I just wanted to mention one term which should be in . And it's kind of that the airport was working and should be in acceptance, which is . Thank you. . be judgmental, really good? Yes. So I think that the opposite, but actually something we always do, keeping it as a normal consciousness to actually able to get in this world and decide what we want and what we want is.

[17:52]

And so I just want to Yeah, 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, etc., that comes second. And I, this again, I mean, I tried to practice these things in various ways. And I really did not like being caught in this life. So I would not choose in a restaurant what to eat.

[18:56]

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 tendrons back and forth between my... 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 is acceptance in a bigger sense.

[20:25]

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 a host mind in contrast to a guest mind. Now, the question is really, And the question is, can you really do this without the experience of meditation?

[21:28]

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 post-mind. And to understand what I mean by post-mind, You don't have to practice meditation to live it or act through it. Once you've discovered it, it's stabilized. But if you haven't discovered it and made it something your body knows, it's very hard to go. So if you're a person who, for whatever reason, has not been a practicizer in months, Then we really have to practice mindfulness with some real attention.

[22:39]

Until you really find, well, I could say various things, but I'll say until you can find the stillness inside of everything. What have we seen about the posting? Now, I 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 hosting. How are we going to make this clearer? understanding and experience.

[24:00]

Because I think if it's clear, then we may notice ways it's already present in us. Okay. First of all, What I mean by personal is more physically rooted than guest mind. 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.

[25:12]

And it really is related to the spot. 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, you're not only dealing with your evenly adjusted suspended attention, or interbeing, that is an idea, if you can find a way to practice it. Das ist natürlich eine Vorstellung, wenn du eine Möglichkeit findest, diese zu lügen. But also you're dealing with your posture in relationship to the client's posture. Aber du hast oft mit deiner Haltung zu tun in Beziehung zur Haltung des Klienten.

[26:34]

And what kind of feeling you establish in your body and then modify into a necessary way to pull that 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. Now, if I gave you simple Zazen instructions, one Zazen instruction I could give you.

[27:39]

Imagine a point at the top of your head, back of your head, above your spine. Imagine a point there. That Buddha over there with his thing on his head. The more it's a yoga tool, the more the spot will be there. So you can feel the spine coming up too. Yeah. So imagine a point. And then draw your body up to that point. Now that's, if you look at just that much, that's actually quite unusual. Use the physical body.

[28:50]

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 the feeling of the breath coming out of your nostril. And re-entering the body at the perineum. Or simply a feeling of breath coming out and coming up to the lungs. Sort of brushing along the front of the spine.

[29:51]

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. Don't talk with your head. When you can play it down. What mind is this? Well, you couldn't ask a dog to do it. Dogs are good at yoga posture. Something down there, up, down, standing up, down, in. Yeah. Anyway, but he could have said, you know, I would like you to imagine an energy coming up, because he just couldn't have the concept.

[31:19]

He or she. So we can see that it requires the human ability to make a concept to imagine this, what it looks like. What kind of mind is it? A mind that you can feel what's in your body. Okay. Now, I want to tell the story of getting lost in the woods. Very, very important question. It was summer outside, and we had shirt-face shirts on, and inside, I tell you, it was hailing.

[32:29]

It was freezing cold outside the forest. 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. I didn't think, oh, that's not the kind of person I thought it would be. Oh, I wouldn't ask a guy like that a question.

[33:44]

I was just joking. A human being. How the hell do we get on with this? Now my question is, why don't I feel that way every time I meet him? 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 as what? Okay, so now I tell one other story.

[34:53]

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. And it's a desert, high desert, really. And the sky is totally black. There's no moisture in here. When it's dark, it is really, really dark. You can't see anything. So anyway, this has happened two or three times. There's one time I, for some reason, didn't have my flashlight. And I easily have a little flashlight.

[36:04]

So I start off down the path. And it's, you know, 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 to it, when is here and when is now? And he said something like, now is the daytime, here is the nighttime. Und er sagte, jetzt ist der Tag.

[37:23]

Maybe he said vice versa. But anyway, you're in the middle of a situation. Also, du bist in der Mitte dieser Situation. Und du kannst nichts vergleichen. Du musst dich einfach nur vorwärts bringen. Something felt kind of strange. Und plötzlich habe ich eine Art von seltsamer Stille gestört. I mean, all I can tell you was a kind of silence, an eerie silence. I had slowed down my movements and had 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 from the silence of an empty. Which do strikes me as so incongruous that I felt it as silence. And I realized after a moment, at first I didn't know what it was.

[38:31]

I was in the middle of a herd of deer. And the American deer are pretty big. The Western deer are much bigger than the European and East Coast deer. 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.

[39:44]

I just said, what can you feel? If I start thinking, I'm sure they would run away or run into me or something, because I don't know how well they could see, but I couldn't see. Und ich wusste, ich musste in dem Fühlen bleiben. Ich konnte nicht denken. Sobald ich angefangen hätte zu denken, wären sie weitergelaufen, weggelaufen. 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 silence. And, you know, then I, after, I don't know how long, less than half a minute, I could hear the khan being hit, and I said, oh, come on, let's get there.

[40:48]

So I very gently kept walking and the deer kind of moved and let me through. Not one of them moved away a ring. 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 had come down in the daytime, I would have said, oh, that's a dear for me, I know it all. Again I'm posing, what is this, what is pure being?

[41:57]

When Yuan Wu 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. All will be accused right before us and made by God. No, we have only another few minutes. So let me see what might be relevant to say here.

[43:05]

What I'd like to speak about while we're here together is what I started but stopped in the last time. which is a sense of enfoldedness. And you can talk about consciousness as a surface in which things are unfolded. But does everything we know have to be unfolded? Is there a way of knowing that it doesn't require unfolding onto the surface of consciousness?

[44:21]

Now, another definition of consciousness would be something like would be something like that territory of continuously represented images. That territory continuously represented external images, external objects. Joined to a flow of internal images. And they continuously represented consciousness as a... continuous representation of images, continuity of images, that overlook some objects.

[45:51]

This continuous representation, this surface, 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.

[47:12]

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.

[48:14]

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. That would mean something like allowing what's important to remain important. In other words, with these deer was my enfoldedness your laying of their enfoldments.

[49:50]

In other words, with these deer was my enfoldedness in relation to their enfoldedness. Can my enfoldness relate to your enfoldment? And to the involvedness of the world. It's like, you know, we see through our perceptual perception. Senses. Three or four dimensions. But mathematics, maybe 10 or 12 dimensions later. But mathematics can reach there, but our imagination can't even imagine. But perhaps there's an unfoldness that we don't have to unfold,

[50:53]

Yet still that also a way of knowing can be. So perhaps we can have one privileged sense of knowing. Wonderful experience of things becoming conscious. 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 enfoldedness.

[52:41]

I think, yeah, maybe for us in student therapy, you have a feeling of this enfoldedness. You can dream into this infallibleness 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 a sleeping. And whatever you poured filled the container of dreams. Or it's perhaps it's a kind of lucid dreaming.

[53:50]

But it isn't interpretive. That you can break a kind of continuity of awareness which becomes lucidness and dream. I would say it's also something like finding yourself within this infoldedness of knowing without having to interpret. Und ich würde sagen, das ist auch so etwas, wie sich inmitten des eingefaltet Seins finden, in dieser Art des Wissens, ohne es interpretieren zu müssen. So I just reached in to kind of describe my experience with lots of things that I would not talk about very much.

[55:13]

Well, I'm trying to find out by talking to you about it on that part of it. And I try to find out how I can talk about it with you. And I wonder if that's enough for you. And why don't we sit for a minute and listen to each other?

[55:35]

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