Good morning. Guten Morgen. Oh. Why were the horses here in the carriage? Warum waren die Pferde und die Kutsche da? Really, eventually. But not now. Already they took it? Maybe they did checking. I think they made a checking. They came in, went through the... Yeah. And then they turned around and went back out and... But it was very impressive, you know, beautiful horses. Uh-huh. Yeah. Yeah, I can understand. Now I printed out at least five copies anyway of that.

[01:17]

And I didn't have to make it such large print, but I just kept it the way it was. And I changed it a little bit. And at least I think the list reminds us of the present as the perceived and received present as a process. So I'll give this to whoever's right in front of me, which happens to be you. And I'm sure that there's a Xerox machine around somewhere. make copies if necessary.

[02:24]

If more than five persons want it. Yes. Could we get it as an email? Then I could send it to everybody by email. I forget that I'm living in a modern era. I don't know, I like physical objects. I brushed with my hand every piece of paper. Anyway, of course, I can email it to you. I will caress Michael. Yeah, and I'll breathe on my screen.

[03:25]

Yeah, I was also impressed yesterday by the constellation you did in the afternoon. Because I saw these ideas we've discussed enfleshed embodied so we suddenly had a continuity self and a synchronic self or something, I don't know exactly, but some kind of division like that. What was the second? The synchronic self. And we had the five senses in Svetl. I mean, And anyway,

[04:53]

To me, that's exactly some process like that, either as a constellation, probably is best, but in oneself, at least, you have to keep introducing these ideas into your immediate situation. And I think that's very good, because it's good to have an attitude, but it's also good, or above all important, to have such a process in oneself and to feel it and to embody it. And at this stage, these ideas, no matter how clearly we grasp them, understand them, Because for most of us I think they contradict or at least are different than our usual common sense. So it's like a new friend you've got to introduce to your old group. And the old group is quite friendly, but they really don't accept the new guy.

[06:19]

introducing him or her to the group. And if the old group really doesn't like the new person they go somewhere else and sometimes you're better off. But usually they come back and agreed to participate with the new member. Now this morning when I imagined trying to review what we've gone through these days, You know, so much occurred. what we talked about.

[07:38]

Actually, we did talk about quite a bit. And I think at this point it's pretty hard to review everything. Particularly in some sort of way that's integrated. So probably it will have to remain something of a mosaic. And as a mosaic it may have more ways to enter our thinking and But if we can start with the largest sense of Buddhism, everything's changing.

[08:38]

And if we really say everything, absolutely everything, And that means all we've got is parts. And the relationship between and among the parts. Now that relationship among the parts may in some ways function And P, as useful, maybe more useful than an imagined permanent ground being.

[09:46]

Because all the parts are constantly generating relationships. Vibrations. Yeah. And not only are they among themselves, themselves, Among them parts. Among those selfless parts. They're continuously generating relationships and selves. And and the way we relate to the parts, all the parts of which at least can within our senses and within the realm of our activity, we create into cultures

[11:18]

ways of being, etc. Now, someone asked me last night by firelight, What is the Sambhogakaya Buddha? This should be asked around every campfire. Three men were sitting around the camp. One of them said, who will tell a ghost story? And the other said, I will. And he began. Three men were sitting around a campfire. And one asked, what is the Sambhogakaya Buddha?

[12:31]

Okay. So now, I would like to make these big ideas, Dharmakaya, Sambhogakaya, etc., kind of within our experience. And part of the particular... genius perhaps even, of Yogacara Buddhism, Zen Buddhism, and Dzogchen, is that they treat all of these cosmic ideas as accessible experiences. Okay, so what's the Dharmakaya Buddha? It's like the Tathagata, one of the biggest concepts of the Buddha.

[13:33]

If there's no creator, then everything is creating all at once. So what is the creator? The creator is all the parts, the all-at-onceness of all the parts. Got that? Okay. It's not an exciting idea because we have nothing here but parts. Yeah. And you're not a part. You are a part. Okay. If this is the case, this is the basic thinking in Buddhism, is that what we have, because everything is changing, is actually interdependence.

[14:52]

Or I would say more accurately, though I'm not sure you can translate it, inter-independence. Because there's momentary independence, which is simultaneously interdependent. And if we bring in the later development of interdependence as interpenetration, that each part somehow implies the whole.

[16:05]

Then we'd have some word like intra-independence. Intra-independence. Intra-interdependence. I'm glad you're keeping track of these things, Hildrud. You're going to get an A. Well, if this is the case, then if you can notice, perceive, grok, Robert Heinlein's word, in other words, grok,

[17:09]

G-R-O-K. Robert Heinlein wrote, I think, of very famous science fiction novels, Stranger in a Strange Land or something like that. And it was... published in the 60s, I think, and he used the word for understanding all things all at once, grok. And in the 60s, you'd hear people say things like, [...] like men, rock it. They said, like, like, like, a lot, lots. Yeah, Crockett Man. Anyway, some things from the 60s have

[18:22]

dissipated a bit. That's good. Okay, but I don't know any other word but grok for the sense of sensing, it's in the dictionaries now, sensing things all at once. So, say you develop occasionally actuate this practice of going from the particular to the field, from the particular to the field. When you go to the field, in effect, you're perceiving or absorbing the all-at-onceness of the parts.

[19:42]

And this is a mind, which as I said yesterday, issues or puts aside Associative thinking. Associative thinking draws the past strongly into the present. and limits your absorption of the present. Now, the... The times now and then which I've done is dowsing for the pipes and plumbing and wires in Creston.

[20:51]

What I've noticed is you I have to, what I do, I discovered that I do, is I create a mind sort of all at once-ness without associative thinking. And clear, associative thinking doesn't show you where... The electrical lines are under the ground. So the electric company now comes with a little gadget and they can find it. So you clearly, at least logically, to the extent that there's logic to dowsing, you want a mind which is...

[21:59]

absorbing all the parts or grokking all the parts, you'd prefer that. I mentioned that just because to some of us dowsing is quite fascinating and interesting. And I also mention it because these minds that we can call The Dharmakaya are part of our life already, or for some of us. So sometimes the mind of the dharmakaya is described as a mind that's like space. And as I say, sometimes when you're doing zazen, you lose the sense of where your bodily boundaries are.

[23:40]

You couldn't say, I'm just located here. The location seems quite wide. Now, if you've got a real physical feeling for that body without boundaries, and I think some feeling like that must be a part of constellation work sometimes. So that feeling We could also describe it as a body that doesn't fall into categories.

[24:42]

And there's a famous koan about this. Dungsan is asked, among the three bodies, that's the Dharmakaya, Sambhukaya, Nirmalkaya, Which one does not fall into any categories? And Dungsan says, I'm always close to this. So as a teaching, this is teaching of the three bodies of the Buddha. There's a teaching which means discover the mind that doesn't fall into any categories. As Yuan Wu says, take away before and after, a mind with no before and after.

[25:59]

And I would add, discover a mind without here and there. So that mind is the mind of the three bodies of the Buddha. And how do you practice it? Dung Shan says, I'm always close to this. And this is much of what we've been talking about. We maybe can't grasp the idea of the present as The transformative partner of self. Self as, I mean, the present is gathering and receding. Not as a container. So maybe one of the big themes in this seminar has been the self is not an entity, the present is not a container.

[27:35]

How do you bring yourself there because the way consciousness works, etc., is entity-container. Yeah, but we can start feeling The tide of the present coming in and the tide of the self going out and so forth. And we can feel I'm always close to this. And so you can bring this phrase into your activity.

[28:40]

I can maybe talk to Guni and while I'm talking to Guni I can feel I'm always close to this, meaning some connectedness that's just outside of our reach, but we're still close to. And the teaching of... Buddhism, well, let me start again here. If you have this, let's say that you have this feeling of just feeling the field of mind.

[29:45]

And associative thinking is not present. And there's a particular bodily feeling to that. Okay. If you folded that bodily feeling into you, folded that field of mind into you, very much parallel to when you experience the senses as your experience, not the experience of something outside. There is in fact a bliss that arises. In English, joy is more mental and bliss is more physical.

[31:03]

So there's a bliss that arises. And it's sometimes called the reward body. And it's a reward for feeling the all-at-onceness. This shift, as I said yesterday, a field far beyond the categories of form and emptiness, when you fold that into you, that's called the Sambhogakaya body. Okay, for the first response to the question by the firelight, When you act from that bliss joyfully with others this is called the nirmanakaya.

[32:24]

The understanding is that the human being experiences this all-at-onceness of inner penetration? And that generates a mind which is different than a mind that imagines the world as entities and containers. And the internalization of that repeated experience of experiencing all at onceness, now generates a bliss body, and then when you actualize that, it's called the nirmanakaya buddha.

[33:39]

It's a kind of very precise teaching. And it's thought that Bodhisattva ideally is when he or she develops this mind of the particular in the field. Actualizing that mind itself is a performative teaching of kindness or compassion, that teaching, when that's actualized with others.

[35:00]

And or when you simply do nothing, zazen is the posture of zazen itself, is sometimes considered the Sambhogakaya Buddha. Oh, you have that kind of samadhi or bliss. That also is a teaching. You don't have to imagine the Nirmalakaya Buddha. Each one is a way of teaching and being with others. Yes. im Hintergrund zu entwickeln, sondern diese SARS itself ist eine Belehrung. Now don't think this is impossible. My guess is many of you, when you first started, those of you who do, Constellation work thought, this is kind of impossible.

[36:06]

But you followed the procedures you'd been told. And following the procedures, you began to find there were results. Something happened. Yeah, so if you follow these little procedures I'm suggesting, To pause for the particular. To notice on every object the light of mind. In other words, every time you perceive something, it's the mind perceiving it. So there's an edge there.

[37:08]

And you can let the mind go toward the object You can let attention go toward the object. Or, as the mind is the partner of perception, You can let the attention fold back into the light of the mind. You can try this. On every percept is mind. And you can now and then experiment with the mind. the interface.

[38:12]

Or use a phrase like, I'm always close to this. And you can explore what you mean by this. And when you do something like that, you're using the phrase to bring the attention of the mind to something wider and more subtle. than our usual way of noticing. Now, I thought this morning, how the heck am I going to start? But I don't know somehow we started. And I still think that to review this with some... you should participate in the review.

[39:29]

We should discuss it. And I believe today we end at one with lunch or something like that, right? um ein Uhr auf mit einem Mittagessen. Ist das so? Is that right? Stimmt das? Yeah, but it was a request because four people had to leave earlier. Yeah. It will stop at 12.30. 12.30, oh. Yeah. Okay, well, no, that's fine. The esoteric... 12.45. 12.45. And then the smaller esoteric group can meet at 1.30. This is the esoteric group. And is this... shape has just turned into a watch.

[40:41]

It suggests that we should have a break. Aren't you thankful for mem signs now and then? Otherwise you have no break. Shall we have a shorter break? 15 or 20 minutes. All right.

[41:02]

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