Now, it will help me a lot if when you speak, which I hope you will sometimes, not all the time, but sometimes. When you follow your thinking into speaking, I'd like you to have the feeling that you're speaking with everyone, not just to me. Yeah, there's not just the lineage of teachers, there's the lineage of a Sangha. And the lineage of the Sangha, while it's usually traditionally been developed by living together, here in the West with the primarily lay Sangha, if we can develop a

[01:05]

sangha which continues generationally. It's going to have to be a sangha which in the present moment a horizontal shared feeling, in the koan we looked at most recently in the winter branches, it's called learning from the side. So we need to be feeling and speaking and practicing with each other when we have the opportunity.

[02:28]

And that doesn't mean just that it depends on interacting together. It also depends on feeling that we have the same shared views and values and direction. So I mean it starts in small things like when you do speak, as much happened yesterday, there's a feeling you're speaking with each other. In a way, the teacher is the cause of the sangha.

[03:32]

And the tradition is the cause of the sangha and the teacher. That's when, and it's the custom that I wear as a teacher, a raksu when I'm teaching. Meaning that this is coming from the tradition through me and not only from me. But the Sangha also becomes its own cause. The Sangha causes the Sangha. And I hope we understand that sufficiently to feel a responsibility to cause the Sangha. We hope we understand that the Sangha causes the Sangha sufficiently.

[05:13]

That we actively take up opportunities to cause the Sangha. I mean, I come here to Hanover once a year because I want to cause the Sangha. And I also want you to cause the Sangha yourself. Now, somehow I have to bring you into the conversation we had yesterday and bring you into the conversation without repeating everything of yesterday. Yeah. So, Maybe I start out with the anecdote of my granddaughter.

[06:28]

Paloma, she's 20 months old. She's out on the porch of her parents' house in Berkeley, California. And her grandmother comes out, my former wife, and says, Paloma, what are you doing? And she says, looking. And she says, looking. thinking. So what I've asked yesterday is, what do we think she means by looking and thinking?

[07:31]

At 20 months old, the world is only a partially painted canvas. Wenn man 20 Monate alt ist, dann ist die Welt nur eine teilweise bemalte Leinwand. What part of the canvas is she noticing? Welchen Teil dieser Leinwand bemerkt sie? And what part of the canvas is she trying to define by the word thinking or perhaps she means feeling? Und welchen Teil dieser Leinwand versucht sie hervorzubringen oder zu definieren, wenn sie sagt schauen und denken? So I'm looking at this in the context of our topic of basic teachings. And again, I mean, basic teachings imply advanced teachings. So there's beginning teachings.

[08:36]

So I'm making a distinction also between beginning teachings and basic teachings. Beginnings teachings are teachings you begin with. Someone tells you something about Buddhism, you like the person who told you, so you go sit, or you do something like that. But by basic, a beginning teaching is a basic teaching, when it's something you come back to repeatedly over time. And your coming back to it requires a practice of detailed attention.

[09:41]

Does the word detail in German mean tailor as well as in English? You wouldn't associate that, I wouldn't. Because detail in English means what a tailor does. Tail is tailor. We have more the direction to a French, detail. We say detail and detaillette. So it's a bit different direction. So I'd like detailed attention. Because I mean by that you're tailoring practice to your circumstances and yourself.

[10:49]

You're tailoring your practice to your circumstances and yourself. And you're making it fit. And you're making it work in a variety of circumstances. So while we're proceeding in this seminar, and initially I'll say a few things. But I hope that in your, I'm suggesting that in your own mind, you have some feeling of, you know, what in my life is a basic practice?

[12:06]

kind of what practices have I been coming back to over the years I've been, or days I've been practicing. Yeah. So, Again, I would make a distinction between the basic practices which you develop the practice itself and it becomes an advanced practice. And a basic practice which becomes the basis for, the foundation for advanced practice. So an implicit topic here is how do we get to advanced practice? And how does a geographically dispersed lay sound balance?

[13:23]

mature their practice, your individual practice and your shared practice. And So if you bring detailed attention to some basic practices, they develop. So through repeating your practice, You develop more advanced practice and more mature practice.

[14:46]

But then the question is, what about advanced practices that don't develop out of basic practices but are added to basic practices, based on basic practices? And for a geographically, again, dispersed lay Sangha, That is an open question. And I can't answer it all by myself. It will also have to be answered by you. And part of it is, for example, what Gerald is doing, having a center in Girt again where people can practice.

[15:50]

And, of course, also developing Johannes of Quellenweg in ways that it's more and more accessible to the lay and resident Sangha. Okay, so now let me give you an example of what I mean by developing a basic practice. Jetzt lasst mich euch mal ein Beispiel dafür geben, was ich meine, wenn ich davon spreche, eine grundlegende Praxis zu entwickeln. Yesterday, late afternoon, gave you some homework. Gestern am späten Nachmittag habe ich euch eine Hausaufgabe gegeben. Those of you who were here.

[16:52]

Also jedenfalls denjenigen von euch, die hier waren. And I suggested maybe a new basic practice to immerse yourself in the field of changing. Because if we want to talk about basics, there's nothing more basic in Buddhism than that everything changes. Everything in Buddhism develops from the fact and experience that everything changes. The... Yeah. The... development and emphasis on everything, absolutely everything changes, is what makes Buddhism in some ways rather different from our Western habits.

[18:11]

Diese Betonung, die darauf liegt, dass alles, und zwar absolut alles, sich verändert, das macht einen Unterschied zwischen Buddhism and Buddhism. for Western habits. And I use habit intentionally that could we inhabit the birth culture we have and now I'm trying to find out through practice how to inhabit another way of being and of being alive. It's a practice located in your own aliveness. Okay. So let's... practice together right now and noticing that everything changes.

[19:27]

Nicole is translating. And while she's speaking, she's changing and her hands are moving and so forth. And I too am changing and breathing. And each of you, your hands are... Each of your hands is a little different than the other hand. And feels a little different. And there's a little breeze in the room. And the person next to you is... changing while you are also changing. Or we can use the word activity.

[20:30]

But changing and activity, these are just pointing to something that's more immense than changing or activity. As I sometimes say, we're a multi-generational being. Yeah, we don't simply exist now, but we exist through other people and other generations of people. And you yourself may have children. And that's a generational being.

[21:42]

But we also have an experience of difference and separateness. And within this biological generational being, We can create a multi-generational being based on shared experience or shared values, shared views. Through what? Shared values and shared views. So right now, each of us is in the midst of change. And you're in the midst of change. Circumstances which are changing.

[22:53]

And you're in the midst of a biological field and psychological field of others changing. Now, if you can come along with me, go along with me and... and find yourself immersed in this field of changing. You can't notice changing unless you have some reference point for the changing. And so the most accessible reference point is your breathing. I could even say the column of your breathing.

[24:08]

Yeah, I can say the column of your spine as well. But things are changing, everything's changing, but obviously you need a reference point. Everything is changing. And obviously to notice changing, you need a reference point. As I said, that reference point can be attention to your breath. As well as being attentive to the field of change. Now, if we just take this as a kind of beginning basic practice, not the Four Noble Truths or the Vishyanas,

[25:14]

Just the experiential fact of changing. Until you get very used to it. You feel immersed. You can feel immersed in the field of change. Are you saying field or feel? But I mean both. There's a feel of changing, and that feel of changing is everywhere, so it becomes a field. Now, of course, I'm giving you some concepts. You said everything's changing. Well, it's a fact. As far as I'm concerned, it's a fact. The way I'm conceptualizing it makes you notice it in a way you might not.

[26:34]

fact that there's a concept of everything changing here as well as the fact is part of the detailed attention of practice. And the fact that there is a concept of the fact that everything changes, just like there is this fact itself, that becomes part of... What does that become part of? That becomes part of? Detailed practice and detailed attention. Am I speaking in too long phrases? No, but there's something new to me that I can't, too many new things. I don't want to bore you with old things from yesterday. All right. I must be doing something right if you can't translate it. There's a philosopher named Robert Nozick, I think, who says, if the answer to a fundamental question

[27:57]

If the answer to a fundamental question isn't something completely unfamiliar to you, then you haven't understood the question. So if we really look at what is the fundamentals of our life, hey, we don't really know, but we can approach a kind of knowing. Yeah, so what have we noticed in this little riff on changing?

[29:22]

The part of it, one aspect of it, is a concept. A concept which focuses attention. And another is that if you immerse yourself in changing, it unavoidably includes your circumstances. So now then you find yourself in the feel of a field. And to be within the feel of a field is already an advanced step in practice.

[30:40]

Because, you know, Norm, usually we function through, let's say, an observing self. Or we can say an observing comparative self. But if you're in the midst of a field, experiential field, which we got to very quickly, the a sharp distinction between the inside and outside is kind of gone. If your experience is a location, a feel of a field is your location, then the observing comparative self changes more into an observing defining function.

[31:50]

then it turns into an observing, defining function. Because we do have a sense of taking the precepts, of practicing, etc. But is that observing... is that observer of, and doer of, and tender of our practice. best defined as a self or could we also say actually it's defined as a function it's a defining observing, defining function, but it doesn't have this comparative sense of self.

[33:21]

So already in this little experiment we're doing right now, we can see the Dimension, the possibility of less self. Or what Buddhism means by non-self. Or sometimes Sukhiroshi would say the big self or big mind. Okay, so... if you really give detailed attention to your experience of a field of changing.

[34:24]

Yeah, this is much better articulated as an observing, defining function. Now, you wouldn't find it, you won't find this on any book or Google or, you know, sort of a definition of a basic practice. But if we turn to our own experience as the source of our practice, you end up doing something like I'm talking about. Yeah. Okay.

[35:34]

So every now and then, I suggest, why not immerse yourself as much as you can, just in a field of everything changing. And everything's changing, even you're changing, you kind of lose yourself. But still, to notice changing, you find yourself located in your breath or your spine. So now you can bring attention, you find yourself bringing attention to the spine and to the breath And you're giving form to the breath as soon as you bring attention to it.

[36:47]

And you can feel releasing, giving form to the breath. And... moving into shaping the breath. Because mostly we just, most people just breathe. They don't notice they're breathing. They notice they're breathing when they're out of breath. But they don't notice their breathing when they're not out of breath. And we Buddhists like to go the other direction. We notice our breathing when we have plenty of breath. There's no reason to notice you're breathing.

[38:00]

It's just an arbitrary decision. But I think of Sophia. Not Sophia. I think of her, too. She's going to go to school in America now. She and Marie-Louise may be on the way now anyway, pretty close to now. They're flying to America. But what I meant to say was Paloma. She sings her ABCs. They sent me a little iPhone movie of her singing her ABCs. This tiny little miniature human being is singing A, B, C, D, E, F, G. H, I, J, K, L, M, N, O, P. I always wondered as a kid, what the hell is LMNOP? Anyway, what's she doing?

[39:15]

She's really teaching, showing the mind the successional structure. When we teach kids to count or say their alphabet, we're basically teaching them to notice things in succession. you're structuring the mind.

[40:24]

Yeah, and if you don't learn your ABCs and you're counting in sequential, a changing sequence, you really can't go to school, you can't think. So when we bring attention to successive breaths, you're actually training attention. You're teaching attention something. And you're experientially changing your relationship to breathing and your metabolism. Speaking about changing our relationship to our metabolism, isn't it time for a break?

[41:25]

Okay. Thank you very much. Let me start out for a moment with a comment or description of breath practice. Because, of course, breath practice is certainly

[42:26]

As a specific practice, it must be the most basic practice. But I'm mostly in this, between now and lunch, I'd like to have a discussion. But I want to see if I can say something more about detailed attention to practice. And my feeling is what I'm saying is simultaneously too simple and too dense. Yeah, but I do think that, let's say, the dynamic of detailed attention to practice is what turns

[43:40]

a basic practice into an advanced practice. And by detailed attention I mean to really notice what's happening when you practice. And find the kind of pace and space in which you can notice. Okay. So I said, out of the field, the sense of a field of changing, And I said, from the feeling of a field of change. And two people have already told me that this feeling of a field, that it is difficult to grasp.

[45:07]

Maybe we're so used to thinking of ourselves, feeling ourselves as individuals and objects as entities instead of feeling this is an activity. From a Buddhist point of view, this is not an entity, it's an activity. Ding. That's what you do with a bell. Yes, no. Ding. Ding. Yeah, this is an activity. Unless you ding it, it doesn't ring. So I just had tea that Katrin nicely made me in my hideout back there.

[46:26]

Yeah, and while I'm having tea, the tea's getting cooler. So I arranged to drink it fast enough so it wasn't too cold by the time I finished. The cup sits on the table and so forth. These are obvious things, right? What could be more obvious than a cup and tea and so on? And I can feel the warm hit of the tea as I drink it. As a practitioner, I feel this very obvious circumstantial situation as a field. Yeah, even the tables there for me to put the cup down on is part of the field of activity.

[47:48]

And everything was working together to let me have a cup of tea. Okay. Now, going back to breathing practice. I would like to emphasize right now there are three aspects to breathing practice. One is, as I implied earlier the columnar aspect the column like aspect at this moment in space breath is felt as a column and that column experiencing that column also tends to

[48:54]

tends to bring presence into the spine, into the backbone. So in a kind of spatial sense, breath practice is finding this reference point of a column. And through the repetition of breath practice, This column can become almost your identity or is your identity, your location. Where am I? I'm this breath spinal column. And in a week or two, I don't know, in a week or so, I'm going to be joining Marie Louise and Sophia in Crestone for her vacation and then for her to go to school.

[50:35]

And I'll be on an airplane. But do I really think I'm on an airplane? Yeah, sort of. The surrounding looks like an airplane. But I feel I'm a just still living in my breath column. Somehow somebody's changed the scenery around me and now it's an airplane. Yeah, because I've gotten so used to living, inhabiting this breath's final column. And so there's almost no idea of going. It's always a kind of stay.

[51:48]

So that's one aspect of breath practice. The second is the succession of breaths. Counting breaths. or bringing attention in some way to the succession of breath. And this also establishes a location of continuity in the world. establishes continuity and continuity is a kind of location. And the third aspect of breath practice is the development of an attentional breath

[52:51]

Bond. Bond, a connection. Breath and attention become a kind of unit. Yeah. And when that happens, you're moving attention out of being primarily a kind of mental experience into being a bodily experience. And this breath-attention bond Yeah. Transforms, changes your sense of metabolism and beingness in the world.

[54:13]

Yeah, and yeah, and how you're simply present within your own presence and others' presence. Now, what have I done? I've just taken some very simple ingredients the fact that everything's changing the fact that you can notice that everything's changing and you bring that noticing together and then there's the ingredient of breath and attention to breath so we're Cooking, there's a kind of menu here or a recipe, not a menu, a recipe.

[55:14]

The menu comes later, the recipe comes first. It's a kind of recipe for, well, Buddha, Bodhisattva, a recipe for feeling better anyway. Okay. Stop. Yeah, and... Andreas had some conversations yesterday, he mentioned to me at lunch, where people felt what I was saying was kind of heavy or dense or too much or something. The question of feels he mentioned this morning to me.

[56:15]

So what can I do to improve? I think I've taken these very simple ingredients and I've just put them together. So what's hard to understand? What do you have to say, Andreas? Andreas, what do you have to say? In my opinion, I can't hear you. I feel it as... Mentally, of course, I can understand that briefly. But to go deep into it, I also need the practice to do so. Mentally I can understand this, but in order to also go into the depths of it, I also need the practice.

[57:26]

For me it's easier to say, okay, I have an object. And to really feel the object. And then to develop the idea of the field. And then, first of all, the field is a mental idea. Then to get a feeling for that and to pause within that. And then you said, the field of the field. Yes, the feeling of the field. Which do you mean now? Feeling or the field? And then the feel of a field. Yeah, why not? I think it's very difficult to stay there. And I'm noticing it's really difficult to stay in that.

[58:42]

Really? Sorry. It is a habit one develops by inhabiting it in, you know, homeopathic doses. Yeah. I had a similar feeling this morning that I felt like the field of changing is something like a board between my teeth or a board in my forehead. Really? But that's clearly because, like Andreas said, that first of all, there's this tendency to form objects or entities.

[59:43]

And I would like to go back. Yesterday several people emphasized that the search for stillness was a significant practice. For them, yeah. because for me it was always a very strong moment, the effort to, yes, the effort to immutability, to immediacy. And I can't really follow that in that intensity because for me, really, the main quest has always been to look for immediacy.

[61:06]

Also, this nothing in between. Yeah, I understand. And... At the same time, I had the feeling that the breathing practice and the connection between the respiratory tract and the practice actually became a wonderful vehicle. And in that I've always felt that breath and spine practice has developed into a wonderful vehicle. And not somewhere stuck in various associations or thoughts. And then when being in that immediacy, of course, I'm also always dealing with the appearance arising of things. And now what appeared is this concept of changing.

[62:23]

And that's not the same, it's something else. Could you ask? Sure. I wonder, for me, it's actually easier if I can simultaneously translate, so I don't have to worry about the units. You can simultaneously translate. But when people speak... Yeah, that's fine. Also, wir haben das in den letzten Seminaren immer wieder so gemacht, hier jetzt in Hannover bisher noch nicht, dass wenn ihr sprecht, für mich ist es eigentlich einfacher, und es hat sich auch herausgestellt, für den Gesprächsfluss, But no one else needs the English translation but me. That's right. But Volker, you said that immediacy Being in the midst of immediacy with no in-betweenness, is what you sort of said, right?

[63:45]

Nothing in between. But there are appearances. And those appearances are changing. And those appearances are changing. Part of this may be just, you know, shifting your one's sense of Emphasis, shifting your emphasis, shifting your location. When the shift of emphasis occurs, it's a kind of satori experience. Yeah. Anyway, so, Gural, you had some thoughts about this. Can you hear him in the back?

[64:51]

Okay. and my opponent as a field. It is still too neutral for me to say that I am in my circumstances and in my field, because I am usually always in relation to other fields, usually people as fields. And what happens there, I find extremely exciting. I would like to add one aspect to these three aspects of breathing. You said that there is a unity between breathing, body and attention. And the first impulse for this kind of attention, this kind of attention field usually comes from the spirit, from the intention.

[66:16]

And my experience is that at some point this impulse changes and then the impulse comes from the body. And I would like to add a fourth point. Then it is no longer an intention in the sense that it is a physical impulse that appears and remembers again and again. And then it has lost something of its intentionality. Okay? You can just speak to what he's saying. Go ahead. It's not directly to what he's saying. Yeah, well, whatever. I tried to to follow you in the field of experience that you describe.

[67:33]

And that is something different than thinking about NATO. And... it just happened to me that I... that something you talked about has arisen in my perception. That I, so to speak, perceived what you were talking about a little bit. It sprang up or went up and it was connected with a feeling of holiness a little bit, or even bliss. But then it disappeared again. Dogen says, excuse me for throwing that in, sometimes I, I've mentioned this many times, sometimes I, Ehe,

[68:39]

Dogen sagt, und mir leid, dass ich das so hineinwerfe, er sagt, manchmal, manchmal ich, enter a profound state, manchmal betrete ich einen tiefen ultimate state, betrete ich einen ultimativen Zustand, And offer profound discussion. And I just expect you, the assembly, to be steadily intimate with your field of mind. stets vertraut zu sein mit eurem Feld des Geistes. Und er fordert euch nicht dazu auf, darüber nachzudenken, es zu verstehen, sondern einfach stets vertraut zu sein mit eurem Feld des Geistes.

[70:02]

Thank you for showing us that. And your t-shirt too. When flowers blossom, butterflies come naturally. All these words on underwear allow you to wear it as if it was, you know, not underwear. Someone else. I would like to talk about Gert's relationship. This is something that I also feel sad about, because there are a lot of other things, especially other people, that this was especially the case when my father died, whom I accompanied, where I was also with him at the moment of death. And in that case, I actually perceived a kind of gap, on the one hand a feeling of loss, and on the other hand I realized that what my father was to me was actually going on.

[71:26]

Because that is a function, it is a relationship of experience for the child. As long as a person sleeps in front of me, this experience always changes through new relationships, through new experiences. But what actually happens to him here? And if someone dies, then this image is not changing anymore, but it is still there. I understand. Klaus? I have a question. Is it possible to make progress in practice without recognizing yourself?

[72:26]

The best progress is when you don't notice it and everyone else does. They say, oh, Klaus, you seem changed. Someone else. Yes. Hi. Hi. I find this very interesting. It's possible. Acceptance of information, I think.

[73:47]

The breathing hurts in my throat Yes, the question is... I have the feeling, I don't like the idea, but I'm looking for it. I think the motive is to associate it with force, to open up to force, to say consciously. to be open-minded. If I don't have the power, it's over. I thought it was very nice that you said that today, that in this pillar, this image, maybe I'm not that big, but I have some kind of association and chance, that I might have the opportunity to look at myself as being there. Thank you. Yes, right on.

[75:46]

Yes, right on. It's different from a person sitting with me in his own buddhahood. That's different. I'd like to say something about the reference points. Count backwards. I would like to say, what comes to my mind, I also have a daughter, and she is dyscalculic.

[77:03]

She learned that. But if we have a house with a lot of windows, then she knew how to count it, how to say it. There is a different way of understanding it. And that is very important to me. For me, the reference word is simply to give myself to the species. So not to count, but to say here, that is of course a princess, The breath, that's not me, but it comes to me. And I perceive it.

[78:04]

And then sometimes I imagine it again. I imagine the container of what's happening. But I'm not the one who's happening. Somehow I always come into a deep slumber. Anything can happen. Okay, I agree. That was just the culture.

[79:16]

Thank you. Yes? Can you speak a little louder? I'm the art inside and the work inside of it. This is where we can find ourselves and that helps fix the problem. I don't think we can get away from ourselves, from an automatic sense of self. I'm a teacher, a school teacher, so .

[80:51]

Since I'm giving other people homework, I don't feel I have to do this. I have this aspect to say, . OK. Thanks for doing your homework. Thanks for doing your homework. There's only one. I also feel a little bit that I'm doing my homework slowly. When you started the seminar, it was about movement and change and where I can perceive it most clearly. Im Augenblick, ich mache das schon seit einer Raumzeit, als ich ein Kind bin.

[82:22]

I even started in Göttingen, sometimes for half an hour, to touch the chin, and then actually into the breath, into the movement and into the change, into the perception of the world. And I think this kind of practical chin-hits, even as a better zazen, I say this because in zazen you come here very quickly, in other spheres, but you can't go into the spheres of kin here, because you are so interested with the eyes and with the directness of the art, that you don't have the opportunity to associate or to appreciate it, unless someone has it in front of you. But, yes. Okay, great. Yes. Thank you. I like Kin Hin too.

[83:25]

Katrin and I practiced together a long time. And I said yesterday that part of basic practice for the teacher is to know when someone's likely or has the capacity to practice. And I remember many years, excuse me for recounting this story, recounting this story. You were giving me a ride from Roseburg, maybe? Actually, Randy and me arrived. Randy was with you in Hamburg after your lecture. I remember we were in a car together.

[85:00]

And Randy was with us too? Yes. But it was in Hamburg after the lecture. I'm going to maybe do a lecture in Hamburg on the 6th of September. just came up as a possibility anyway she told me something about her father and things like that and I had a clear feeling yes this young woman is going to practice and after a while she came to Christa And stayed long enough to become the director. And then she, how long were you in Creston altogether? Five years. And then she went to Frankfurt to try out teaching and supporting herself.

[86:02]

She became part of a school and had her own little satellite school maybe to teach dyslexic children how to Be less dyslectic. And then we spoke on the phone quite often. And she felt she'd rather be in a practice place and so she came to Johanneshof. And you were there how many years? Seven? Seven and a half years. And all this time I'm getting older and she's not. And she became director. Okay. And recently she decided to move to Hannover.

[87:38]

Yeah. And recently she told me that there was some way in which living in Johanneshausen, she didn't feel was reaching her... how she authentically wanted to live, or something like that. Maybe you can say it in Deutsch. So what I'm wondering is, maybe we need, sometimes in a place like Johanneshof, and sometimes in Blay Life, where maybe we can develop Johanneshof so it works longer for, could have worked better for you, I don't know. I'm just trying to understand how we create a sangha. So a little while ago I asked her permission if I could ask her this question with everyone.

[88:40]

She said, okay. Should I do it in German? Yes, exactly. So she's saying, she would say. So I think, what happened to me in Siegfried, was a combination of the circumstances and my physical condition. So I take some time and take everything as an example. And I had, I have learned everything, whether as a woman or as a woman, because I know that you all live in the same place. And I would also like to help you, and I would like to help you as a center, and I would like to help you as a center, And just cast it, although it's eigentlich the type of tip that I'm chosen for somewhere.

[90:17]

Yes. SketchUp has meant that when one actually has a few breaks, and I feel like that my seminar is a SketchUp, it just comes. Similarly, it's good for self-sufficiency, and that would be a great thing. If you just apply yourself to all the resources, it gives you great energy. between activating and resting. It was so beautiful. It was worth it to have it in the work time. And my sisters are always very reasonable and kind. And that's why I like the film. It's a little bit like a search for a way back and it's a little bit like a search for a way back. And that's what I've been thinking about for many years.

[91:45]

And I think, in a certain way, they all use it that way. That means, if you live there, you don't live automatically in the practice, but you live there, but you don't live in the practice, but you live there, but you live there, Maybe this is the way I would describe it. Okay, and now you're finding you don't have to set the alarm. That's a change, of course, once I find a job.

[92:53]

But I think I try to enjoy the time being, since I know it will change. It's a nice night to sit down. Okay, well, thank you. Do you feel I've explained it? Yeah, I guess so. I'm learning from you. And it does, of course now, luckily, because we have more rooms available and more single rooms, It's part of the reason we now have more people, 10 or 12, which makes life a lot different. I wouldn't say it's perfect yet, but it does make a difference, as I hoped it would, if we had facilities that worked better for people. So, of course, what we're trying to do is find a way that Yanisov, often, and you did make it a place that was taken care of for the Sangha,

[94:12]

And what I hope, what we do, and you have done that, to make the call to John to a place where he is taken care of, that this can be a resource for the laymen. Does anyone else want to say something? Why not? Thank you, Ulrike. very different It is very good in these times to have a reference point.

[95:35]

A reference point. A reference point. A reference point. But that's what you said yesterday. That's what I experienced in the middle of the evening. I think it's more of a generation. No, it's not. It's not German. It's not German. It's not German. A little more about multi-generations? As a reference point, practice or how to bring this even together with the reference point of . Well, I don't think I can say much about that right now.

[96:50]

But I think just recognizing that we are a multigenerational being is already a big step. Okay, I think it's, if somebody else wants to say something, yes please. Please. The Sufi camp? Yes. I remember. And he was really worried that I, because I'm going to accept that meditation is not true.

[98:06]

So I tried to explain meditation. And he said, I'll explain it to you in Swabian. He said, I'll explain it to you in Swabian. He said, I'll explain it to you in Swabian. Then I sit on the balcony, look at the ceiling and don't think at all. I have experienced this more often with my father as a flasher master. When we were at a family party and the Swabian wives were all lying around the table and said, let's eat, let's drink a little. And then he said more for himself, or don't think at all. It was the first encounter with meditation with you and meditation with my father. Yes, Christoph.

[99:15]

Yes, Christoph. Yes, Christoph. And one of my goals was to tell my children how to do things that I think are good, things that always lead them to life, things that are for their own cosmos. Nevertheless, it happened. And then I thought, where did these wishes come from for me? From whom did I get them? And suddenly I said to myself, I said, okay, I was feeling for my existence, and then I found that you really touched me. I hear you.

[100:21]

I've noticed that often people living beside a person in their life is an alternative life they wish they could have led. Sorry, can you say it in a different way? No. I only know one way to say it. Living beside each of us, maybe, sometimes is more clear than others. But you mean we live beside ourselves? Neil lives there, right? Beside him is a life that he might have wanted to lead if he'd also been a scientist or something. And that person the life you didn't lead is in your field and sometimes our children feel that I'm not saying that's in your case feel that and take on that living that life almost for you

[102:14]

There's a phrase in botany, I guess, which Peter Nick uses, a sleeping potentiality, a sleeping redundancy. In other words, in each of our lives there's many possibilities and we partially live those possibilities and they become part of our field which we pass on. In other words, in every part of our lives there are a multitude of possibilities and we live these possibilities only partially.

[103:21]

And what happens then? We wish that it will continue. As an alternative and sometimes as a continuity, as something that is continued. Someone else? Yes. What are you doing, Dick? Making the bed. What are you doing, Dick? Making the bed. What are you doing? Okay, okay. Making the bed. And that touched me so much because we do this as adults.

[104:21]

We ask, what are you doing? Or what do you think? Or what is bothering you right now? And Actually, it goes even further. We ask, explain to me how you see the world or explain to me your world. And these are questions that actually concern us when we meet. And... Thank you. I think it's supposed to be lunchtime. And thanks really for the conversation.

[105:32]

And shall we come back again at 3 o'clock? 2.30? 3.30? 3? 5? 7? Maybe he's okay.

[105:36]

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