Recently I drove, some of you know, I just saw some in Johanneshof. I recently drove to a conference on science and consciousness And I decided to go to the conference because it was a driving distance. Good morning. And it is a state which borders on Colorado. Yes, but it's the way other end of Arizona. Basically, it's driving in Mexico. But it took three days to drive there and three days back.

[01:21]

And for six days my heel of my right foot was on a gas pedal. Yeah, and it has happened before. It usually goes away after a few days, but it hasn't gone away for two weeks now. And my heel, yeah, it's hard to walk on it. So that's why I was partly late. like an elderly cripple that's climbing a hill. Which is not untrue, actually. I come to Rustenburg for my annual exercise.

[02:22]

I come to Rustenburg for my annual exercise. You think I'm joking, it might be true. Anyway, so Eric recommends I have some kind of vibrational therapy on my heel, but I don't know. Okay, thanks. So we have somewhat inadvertently two titles for this seminar.

[03:26]

One is to actualize I guess it is, to actualize our innermost request. And the other is the Genjo Koan. And it occurred because our study program is going to emphasize, I think, the Genjo Koan now, right? And I said, oh, okay. Nicole asked if it could be the title of the seminar. I said, sure. And I said to Nicole, The Genjo Koan can be understood to me to actualize your innermost requests.

[04:49]

So that's what she said with the title. Now I usually translate Genjo Koan as to completely that which appears within the particular of infinities. Well, we have infinities, so we certainly have to complete your innermost request. Yeah, so this lends itself to thinking about language in Buddhist practice, teachings and koans.

[05:50]

And it leads us into the fundamental differences between the yogic Buddhist way of looking at the world And our way of looking at the world as something that was created and that has an actual existence an actual out-there-less existence, And an out-of-there-ness, it's really hard to say these things because the words themselves go all over the place.

[07:16]

An out-of-there-ness existence, that's... defined by the terms of being a human. Yeah. It was in the... Like paradise or something. Yeah, but let's say it was in the, a human-determined defined context. Now some of you who have spent too much time with me are used to me trying to talk about this.

[08:18]

that some of you this is unfamiliar but I talk about it also because it's always unfamiliar to me it's something I have to remind myself of because it's not in because it's not within the categories of our usual use of language and our usual life. But I'm trying to, and I think this is why I shouldn't, Trying to discuss practice with you in the most accurate terms that I can. And And that's actually what genjo koan means.

[09:57]

Genjo means actualization. And the word koan we can understand as the location of the truth. And the word koan we can understand as the location of the truth. And so it would mean something like to actualize the truth. Okay, but what are we actualizing? Before we get there, let me again speak about the different use of the language in Buddhist yogic culture. Now, we tend to, since we, and in my mind I'm doing this with you, And I hope that in fact I have some withness with you about this.

[11:27]

Okay. The spirit of Seven hours passed. There he is. The spirit of Christmas passed. That's Charles Dickens, right? And Giorgio, when we heard your door opening, I said, it's the spirit of Christmas, I mean, seminars past. But it's the original spirit of seminars past, being our host. So I'm going slowly here because I think it takes time to ruminate on all this.

[12:51]

And I'm using the word ruminant intentionally. Do you know ruminate? Yeah, I like that. But it's also an even-toed, hoofed animal. Okay. So I use this word ruminate, which is often translated as grumbling or through thinking or something, very consciously, and it also has the meaning of a parufer. So a ruminant actually can mean somebody who is a meditator.

[13:53]

Someone who chews over things. And we have an appendix, but it's not a textual appendix. An appendix is an appendix of a book, but also an appendix is a second stomach, like a cow has, who chews its cut. You thought this was going to be a serious seminar. But a ruminant is a giraffe, a cow, a sheep. And perhaps we used to be anatomical ruminants and now we're only meditating ruminants.

[15:13]

But the point is that language in Buddhist culture is an ingredient but not a definition of situation. an ingredient of a situation, of a context, but it's not a description of a situation. It's not an explanation of the situation. And from a Buddhist point of view, we use language to explain away reality. To believe the explanation. Okay. Right. So the sense in Buddhist texts is you have to sort of ruminate, digest, chew on words.

[16:39]

They have to become something that you actively activate in your activity. Yeah, so the words really kind of mean nothing until you choose them over and over again in your different situations, in your different contexts. It doesn't stand alone. It's always something that has to be mixed with other things. And I like the word ingredient. Yeah, because in English it means to walk into, literally to walk into something.

[17:56]

So it's something you mix into, like in cooking. Okay, you know, there's, I don't know, somewhere between 10,000 and a million love songs out there. Es gibt irgendwie zwischen 10.000 und 1.000.000 Liebeslieder da draußen. And they're all pretty sappy. And die sind alle ziemlich schmalzig. Sappy? Schmalzig? Okay, yeah. But until you fall in love. Also bis du dich verliebst. And then suddenly their exact description of how you feel. Genau beschreibend, wie du dich fühlst. So you change the context and suddenly the words are meaningful in a different context. Do I have to hear that again? So words are thought about in that way in Buddhism. In what context are these words and readings?

[19:08]

So this is exemplified in Buddhist texts as emphasis put on the... There's another ghost of seminars past. But I'm so happy you're in Rastenberg for what, the 50th year? I'm as old as this seminar house. I'm older, but you know. Yeah, Cook, what is the cook's name? Der Koch, wie heißt der Koch? The cook's name. Miguel.

[20:10]

Miguel. Miguel just told me he's been here nine years, and I said, you've nothing on me. Miguel just told me he's been here nine years, and I said, you've nothing on me. Yeah, well, that helps. Yeah, I just said that. Yeah. Yeah, he said, so long as he never stayed anywhere. That speaks well for me too. Okay, so Buddhist texts pay a lot of, build a lot of attention into the title. And it's expected that you chew over, ruminate on the title for, you know, syllable by syllable. And it's thought that if you really digest the title, then your bodily mind, your stomach even, is ready for the rest of the text.

[21:26]

So our having two titles for the seminar gave me a chance to talk about why the Chinese tradition and Japanese create ruminant titles. Und die Tatsache, dass wir jetzt diese zwei Titel für das Seminar haben, hat mir die Gelegenheit gegeben, darüber zu sprechen, warum Chinesen oder buddhistischen Texten, wie die Titel da verwendet werden. Okay. Sorry. Wie sie diese wiederkaubaren Titel schaffen. Yeah, okay. So that means let's try to keep it very simple in English, and she keeps it simple in German, we hope. But to keep it simple, we would then look at actualized and koan, meaning, let's say, the truth.

[22:52]

And koan can mean, in this kind of context, again, This is an example that words have multiple meanings that spread out into their text, into their context. And it makes... it makes creating a Buddhist dictionary in Western terms very difficult.

[24:12]

Because the words, especially key words in the thinking teaching, may have a kind of centered or core meaning. But in different ways. it can have rather different and even completely different meanings. So it assumes that with every word you also are reading and understanding the context which actualizes the word. Now I'm speaking about this because in general I'm trying to speak about how we practice.

[25:28]

and how you can bring practice into your actualizing life. And I think if you get the feel for this way of thinking and acting, it can benefit how you function. opening things up to the moment by moment context of your life instead of thinking that things have a kind of meaning that you either understand or don't or have to or something.

[26:59]

So the word koan can mean, technically it means a public case that's used as a precedent to establish rule or law. As I said the other day, it's very much like Harvard's pioneering the case system for lawyers. But using cases as a way to understand things is part of the general thinking of Chinese culture. There's all this Chinese feeling for things.

[28:14]

There's no rules out there. that you discover the laws of the universe or something like that. This can be a very fruitful way of looking at things. And it's led to lots of knowledge through science. But again, having just been at this Science of Consciousness conference, thinking there's universal laws out there, science at present has no idea what to do with matter and consciousness and mind.

[29:23]

Now, the also productive way of looking at it, the Chinese way, differently productive, It's that there's all these ingredients but we can't really figure out where they all came from. So you wouldn't even ask this one of the fundamental questions of philosophy, why does anything at all exist? Because it would be assumed that nobody can answer that question. This other view is more, we are one ingredient and a bunch of ingredients, so we don't know where all the ingredients came from.

[30:32]

But let's cook. Do you really get the difference there between with just one ingredient, a bunch of ingredients, and all the ingredients are sort of equal? It's kind of an ultimacy of ecological environmental thinking. So if there's no big meaning to all this, and we're just an ingredient, then it's interesting and exciting to find some big meaning, but Buddhism basically says, it's just one more ingredient you're adding.

[31:52]

And maybe we will see patterns behind patterns and within patterns and so forth. But let's start with the ingredients. Let's notice how the ingredients are interdependent and interindependent. and are incommensurate, don't fit together, and are indeterminate. So then you can feel if they're really just these ingredients, And they're not even definite, they keep changing.

[33:05]

Then it becomes extremely important, essential, of how you establish momentary appearance. Okay. Is that enough to get you thinking? I mean, I feel like maybe we should take a break now, but maybe we should talk for another five minutes or so, I don't know. It's all indefinite and incomplete. And so how much can we bring together here and have some kind of sense of actualizing this situation?

[34:09]

Because so far I'm just giving you an introduction to the two words, genjo, koan. And again, as I said, we're to keep it simple. We can consider, because we, you know, us human beings can consider many things sequentially, but only a few things simultaneously. Or only a few things consciously simultaneously. In actual fact, I find we're considering many things simultaneously, but only some of them are conscious.

[35:32]

So we can use consciousness as a door to a deeper modality, a mode of processing. So let's put in the doorway of consciousness. In the doorway of consciousness. In the way of the door of consciousness. In the door of consciousness. Let's put the two words. Actualize. And truth. And truth is also the way to the truth. Or the location of the truth. So you have to chew on the curd of

[36:35]

Actualize. Actualize. Not reality. That's called actualize in English. I don't know the word cut. A cow chews on its cud. It means you chew on things and put it back in your alimentary canal or in your stomach. Sorry. I saw them. find the limits of her vocabulary, but you know. I try to test everything. So let's... Now, I don't know, it's all indefinite. So let's put actuality in the door of consciousness. And let's chew on it.

[37:59]

Regurgitate. Recurse take means to chew again. We need medical doctors. So because in different contexts, the word is chewed on differently. So we have actuality. What does it mean to actualize? What is actual? And the other is truth.

[39:05]

Or the location of the truth. But where the heck is truth located? How do we locate truth? And what's the relationship between locating truth and actualization? And you can see that if you actually look at words as if they're an ingredient you have to mix into your life. When you start mixing it in, you end up with a kind of looking at the words philosophically. So this practice of ruminating, regurgitating language invariably turns us into amateur or practical philosophers like

[40:46]

If you even cook a little bit like me, you turn into a kind of amateur cook. When they say a pinch of salt, how big a pinch? With which fingers? And Too little salt is okay, you can add more, but too much salt, you can't eat it. This is the experience I have. Being a philosopher of cooking, salt and this much, okay, just like that. Let's have a drink. Thank you very much. Thanks for translating. And lunch is scheduled for what?

[42:04]

Is this . What we just did is called Ketka, which means to fix a point or establish a boundary.

[43:34]

So we just had a break. At the end of the break we sit down. At the end of the break establishes a kind of barbecue. Und die Pause zu beenden, das stellt so eine Art Grenze her. There was the break and now there is another kind of break. Da war die Pause und dann gibt es jetzt eine andere Art von Pause. And so we bought together. Und als wir uns miteinander verbeugt haben. This is a physical establishment of a break. Dann ist das eine körperliche Veränderung. And it's taught in yogic culture, because the emphasis is so much on embodiment, that it's good to have bodily signals as well as mental changes, shifts.

[44:42]

And something that we ourselves, if not we just don't hear a bell, we actualize it with a gesture. Like we wave goodbye or shake hands a lot. So if you really get the feeling that almost all The so-called rituals in a Zen practice center are rooted in that kind of embodiment. And again, they're not universal, they're contextual.

[46:00]

So it doesn't mean you have to do it in Kaufhof. But I do it sometimes. I forget it. Could I have some cookies, please? Anyway, so... There's a word Dogen uses or is used commonly in Chinese, Japanese, mitsugo. It's spelled M-I-T-S-U-G-O. And it's usually translated as secret words. But Dogen uses it to mean words where there is no distance. So he uses it to mean something more like intimate words.

[47:17]

And he would say, nothing in the universe is hidden. Or he might also say, everything in the universe is hidden. And those wouldn't be considered contradictory statements. They are statements that interrelate. In one context, everything is hidden, or something is hidden. In another context, it appears. So if we have this sense that there is something hidden, daimon, in Socrates' terms, an innermost request.

[48:33]

Which, of course, as you know, in Western culture became daimon, the danger of an innermost request. But for the practitioner, what context brings out or lets us notice on deepest request as a human being what we are? So Dogen actually uses the word embrace when you can embrace a context and a word. When nothing is hidden anymore because there's no distance.

[49:45]

How can you... live in this world when you sometimes feel distance? How do we live in this world when sometimes there's no distance? And it can be rather confusing unless you learn how to feel when there's no distance and feel when there is distance. So this is all I just wanted to say is to ask you When in your life and practice do you feel there's distance and when there's not distance? What has been your experience when there's a teaching which doesn't make much sense but then suddenly it does make sense?

[50:51]

So zazen is a shift of context. The break is a shift of context. You stand out on the deck of this beautiful building, look into the pond, that's a shift of context. Yeah, as I just told you, I drove for days through Arizona. And also southern Utah, connecting over to Denver, and then I flew here. And southern Utah and Arizona, what I would call wow states. I mean, I know the United States pretty well, but if you're not in Detroit, I...

[52:05]

Wow! I didn't believe him. You're driving along the desert, then you drop into a canyon, and there's some big trees. I mean, unbelievable. I kept saying, wow. Wow. So, I mean, there's context. But I actually feel the context when I stand in front of another person. I let myself, if I can, into the context of another person and the shared context, and I feel some kind of secret little... This would be... This would be unspoken words, which is also one of the meanings of Mitzvah.

[53:29]

So again I'm asking you, what have been your experiences with words or contexts or things having one being in one context or practice opening something else over time? Now, since I didn't prepare you last night that I was going to ask you this question, I don't expect essay-like answers. Just trust anything that appears. How? No, I don't know. So I had an experience like what you just described with a different word that you once spoke about, which is the word koto.

[55:13]

And when you first spoke about it for me, I thought it's interesting, but it didn't really change my life or anything. In fact, also in Sasek, and then I think about the day. So this word means, I might have to say, as I understood it back then, that it's like meaning units. So it's word for word. So the way I understood you at the time was that koto is a word for a word, but also for units of meaning, for a unit of something. And that for me was a shift, where I then suddenly started to only see the gestural units for a while.

[56:27]

And that for me was a shift like that, where I started, once I had gotten the feeling for what that might mean, I started seeing gestural moments. And they could have many words, or they could have, one word could have many of them inside of them. but it was a different flow of units than words. Because I didn't see these gesture units, it could mean that sometimes a gesture needs a lot of words to begin with, and sometimes a single word can lead to a lot of these gesture units. And that was a different sequence, a different flow of units than the normal one in our language. Okay, thanks. So, my experience in Sazen, the context shift, right? My experience in Zazen is a shift context.

[57:42]

Is that, that this distance somehow plays a role? Is that, at a distance, I must play the role. And although somehow... And where language, word, are always present? Somehow, even though they may still be there, it somehow steps into the background and what's experienced is more important. So that words become more like a shadow that accompanies things in the background.

[58:47]

What I experience as a practice experience in a long range, from a long that my relationship to language has changed a lot. And I would say that as a young person, try to use language in order to understand things and in order to use as a definition also in order to define myself and define my work and now language is somehow still present but not as something that defines me, but something that I listen to in a way that then

[60:21]

But not as something that defines me, but as something that allows for something to be expressed more internally, what I understand. And I find it quite satisfying to use language as something to be expressed for something that you're listening into or to. I find that quite satisfying. And that's important for me that although I may not know what it is that wants to be spoken there, but it's important for me to find a way to speak it and to be able to express it. And that's something I do wonder, is that a characteristic of traditional Buddhist practice, or is that a particularity of our practice, this feeling that we want to or even have to find a way to express it?

[61:56]

And it's like, it's satisfying in the moment, but it's not necessarily something I want to take with me. It's more like a stepping stone, more like a stepping stone. To nowhere. To nowhere. Yeah, well, since you've asked a question in the air, let me respond. In traditional Zen practice, there's a huge, a possible unavoidable emphasis on expressing yourself. In the traditional Zen practice there is an enormous and if possible unavoidable emphasis on expressing oneself. But that expression is often indelibly You can't erase it.

[63:20]

Contextual. So someone says, what is the sound of the bell? And so, that's the sound of the bell. So you use the context immediately. Or you say whatever is... Now that's not the usual sound of the bell, but it is the sound of the bell. So it's expected that you're so embedded in immediacy that you can use immediacy immediately to speak. And if you hesitate in referring to thinking, to make sure it's thinking, then, well, so far we're not taking him seriously as a student. So you know your expression is momentary and so you don't also have to think is it intelligent or is it great or something like that.

[64:31]

Now that little prelude, I ask the question again, but don't all speak at once. Yes. Yes. At the beginning, when you introduced it, it seemed to me that it was a possibility. It sounds nice, it's great. And then it appeared again and again, and I sat at home on the sofa with a book and started looking around, reading, looking around, and I thought, okay, I will perceive so much, even what cannot be perceived by the senses. I remember it from different occasions, and especially when reading the book, because you mentioned it, Dr. Sutle, it's very good to hear it.

[66:04]

I felt that way with the word , but it's a little bit like Nicole just described with the word . I felt initially I thought it was a nice idea and it was something that interested me. But then I found myself thinking about it over and over again and find reading like sitting on the couch. trying to find my way into noticing without thinking, and also noticing maybe things that aren't perceptible through the senses. Okay. I would like to defend the students who first are trying to make sense of it in their heads. Because it doesn't work like that when I try to put something into... I try to get it right through my head.

[67:23]

But then the moment I start speaking, suddenly something entirely different comes out. So it doesn't work by putting something right in my head. Because it happens in context. Because the moment I speak, it does become something immediate and something that occurs through the context. that with words to which I have no access, then suddenly I have access, that sounds very good too, but sometimes it is so that it is not always true afterwards, but I have access for a short time, then suddenly I lose it again. So, as I am now showing you all three examples, yes, it really sounds like this, you have once, so to speak, found out what was meant by that, and then you have eaten things. For example, with words that I don't have an access to, like maybe with the examples that you just described, that sounded like you find an access to the word, and then it's as if then the process is finished or something.

[68:38]

It doesn't work like that for me. I can sometimes have an access and then again have no access. And the word mind is like that for me. I think the language is incredibly interesting. On the one hand, the language is a kind of corset, and at the same time there are endless possibilities of coordination. There are different contexts, millions of possibilities. And with regard to language, I just find that fascinating. On the one hand, language is like sort of corset. Is that a word?

[69:39]

Corset. Corset. Corset. Yeah. And on the other hand, through its multitude, infinitude of different combinations, possibilities, it's also extremely... Sometimes I feel like through language I could really describe anything, but of course that's not possible. I do my best to. Yeah, well, thank you for defending us thinkers. Yes. I feel it sometimes from the other person, the way I am speaking. Sometimes people are very friendly and familiar, and sometimes they are more far away, and maybe it depends on my way to speak or how I walk to them.

[70:40]

That's true. You didn't speak in Deutsch, though. Thank you for having such good English. Sometimes it depends on... I feel it from the other person, how I speak, how she reacts to me and how I feel about her. Okay. Yes? I've been researching lately I've recently been investigating the words in the sense of entities and on the other hand words in the sense of their relational relationships. And I'm noticing that in the West we have a very strong tendency to try to make almost all things

[71:53]

Isolated entities are independent from other things. It goes from a single thing to an identity, from an identity further to a nation. There is a very strong need in the West, mainly, And that one forms entities, and to form entities also means a certain form of exclusion from relational relationships. there seems to be a very strong need to form entities. And entities meaning also it's to the exclusion of other relationships. And it can go so far as from one single thing forming an identity and an identity forming a nation and so forth. I try to perceive what I myself, what this culture does to me.

[73:16]

When do I begin to build these entities myself and how can I dissolve this? In the sense that I say, okay, in reality, from my point of view, nothing can stand alone for itself. Everything has to be in a form of relational relationship. And I'm trying to observe in myself when do I have tendency to create entities and then how can I dissolve them and to make clear to myself that nothing can just be on itself. Everything has to be embedded in a context of relationships. That's a good example of another meaning of the title, Genjo. One meaning is how to use actuality as instruction to be instructed by Aung San Suu Kyi. And the contrasting How do you use teachings as instruction to actualize your life?

[74:40]

So you were in a sense using this distinction between activity and entities to explore your own to instruct your own experience. Okay. Yes. Hi. Again, back to this idea that the context also has an effect on the content. My experience is that when I say things or explain things, then

[75:43]

My own relationship to it, my own understanding of it changes. Yes, Christian. What concerns me is language. What I'm wondering about is language as distance or immediacy. In language in embodiment which can express itself as distance or in transitional phases as images. I just find that interesting to observe.

[77:01]

with myself in the context of her. And in the end, it's always the distance that I have with myself, within myself, or the immediacy that I'm capable of establishing within myself, with myself. And then also to look, what about the context? How does that get changed or what's happened to it? Within the context. One thing I sometimes notice in my work with people, When I explain something, then clearly there is some more of a distance happening.

[78:22]

But then just one gesture from the other person or a look of their eyes or something can make everything be different inside myself so that it entirely turns around and that my whole way of speaking changes. Yeah, it's important to notice these things. Okay. I've been working for a long time with my spine. And I've learned the anatomy of it relatively. And I've learned the anatomy of it relatively. and the spine that I am exploring in satsang.

[79:49]

It's entirely different than the one that I got to know in the science of cutting open. What is that? I know it. And stomach. And to accept that, that wasn't easy for me in the beginning. The spiritual spine and the anatomical spine. Something like that. And yet there is like the turn of the spine that is somehow kind of taken out of the back. I mean, I can perceive the back as a whole or I can, you know, there's also just this... Yeah, that's not the entire back. That's true, yeah.

[81:02]

It's strange, the way it is. It's also matter and consciousness. And I can make an illustration right now of mind over matter. That's matter and my mind just wounded up there. Excuse me for being so evil. All right, someone else? Yes. Sometimes I want to have a good meditation time. Sometimes when I have a good meditation period, when I feel inside myself a feeling of a trial, And it's not just an image I have or a feeling I have because of my physical posture, but it's also an image that's represented in my mentality and in my mind.

[82:32]

Can I interrupt you, Rowan? Yes. There's been an ant that's been biting me. And I just brushed it off. I didn't know what it was. And now it's in considerable kind of a state of suffering. The man had permission from me to put it out of its suffering. I mean, once I'd slept in the studio with somebody and somebody left the seminar. Forgive me, but this guy is not happy. Like the cats in Kyoto, huh? What?

[83:40]

The cats in Kyoto, where people bring cats. Oh, yeah, right. Sorry. I didn't want his suffering, his or her suffering to continue. I couldn't tell. I didn't know if it was a man or a woman, but I didn't want the suffering to continue. So if I want to express this experience that I am doing, then I use the word in the middle. And given the circumstance that we speak in these words, which are also culturally shaped, represent entities, So when I try to express this experience, I'm finding myself speaking about the center, if you're using the word center in relationship to this experience.

[84:45]

But if I think about the in the language, I'm finding that the feeling, this is the feeling that is represented differently than the language, or I don't quite understand the difference. So that when I feel the word center, when I speak about it, but the feeling of the center represents something different from what the word center gives. It's like the spine and the backbone. And then I realized that for me the center or middle is something like 50 out of 100. And not a middle in the sense of, for example, with the golden proportion, what do you say in English?

[86:00]

The golden means like where it's 1 to 1.6 or something like that. And so in meditating now, I am exploring the difference between the sensation, what I'm experiencing, and the language. And I'm trusting the experience, I love the language. Well, good practice. Okay, someone else? Yes? I always feel a little guilty when I see Hannah because she's taught me I had to sit on the floor and not on the platform.

[87:09]

And I like that, but now I'm getting so old I can't get up from the floor. I can only get up from a platform. So please forgive me for sitting in the platform. not just that there is nothing to forgive. I was about to say how grateful I am to have the permission for this kind of spontaneity. Because I feel like that has been there once and it's so connected with my inner child.

[88:19]

Or it liberates an inner state. in a state to receive that permission again, in a state of frozenness. Yes, yes. Thank you. Yes? Question? I've been waiting so long now and kept thinking about how I can exactly phrase it. And now I pretty much find it ridiculous. Through waiting, I somehow lost its significance.

[89:24]

But that's something that has been accompanying me in general, that things lose their significance. And nowadays I'm sort of I just continuously encounter the topic of getting older. I haven't noticed that myself. And it's quite a change and a challenge. And things get lost. Language gets lost. But if I, you know, have some distance about it, and now I accomplish that more and more, and it doesn't tempt me, then I notice that these inclinations simply

[90:56]

And I'm noticing that these ingredients, something without asking, just change totally. That means my context is going entirely crazy. Okay. In reference to what you said first, I feel so deeply, thoroughly connected with the people, the persons I practice with, that I'm very happy when they continue to practice with me, as you have over a lot of years. But then I get used to these young people get older.

[92:26]

What can I do? And I somehow didn't expect them to get older along with me. But because many of you are getting older with me, you don't look any older. Like Giorgio, I saw him last night and he was like, oh my God, still young like I am. Yes. Yes. I'm sorry? You are. I love it. I love my German language very much. because I can use it very nicely to describe what to play around with.

[93:28]

But I've always suffered from the feeling that nobody understands me. And now, this morning, I have a tiny experience that language is like a door opener. Ich benutze Sprache und warte ab. Was passiert? So I don't want to wait any longer for understanding what I'm using language and just wait what happens.

[94:33]

Thank you. You up? I would use German the same way if I could. Okay, yes. So something occurs to me spontaneously about distance and closeness or intimacy. In my profession with patients I sometimes have to do things that can be painful. For example to pierce into a joint or to inject something. Or I need the cooperation of the patient that they turn around to a particular side or take a particular posture.

[95:41]

And I explain the sequence of how this is going to go always very similarly. And I speak with the people almost all the time. And I've noticed that oftentimes it works astonishingly better with people who don't understand my language. But you still talk with them even though they don't understand. So, yes, nowadays there's a lot more opportunity for speaking with people who've moved into the country and so forth, and my colleagues oftentimes wonder, and they whisper to me, you know, he doesn't understand you, but I just keep talking.

[96:53]

That's how I feel. That's how I feel. That's how I feel. And what I do quite consciously, I notice that my presence with the person who I know doesn't understand is quite different. But if I still continue to speak, And I think that on the side of the patient, for the patient, the same thing is happening. And there's a wonderful level for communication. When people understand the language, then what can happen is when you say, please turn to the left, I always say cynically, you have a 50% chance that they will actually turn back.

[98:02]

And there's a whole different distance. Thinking is in between with all the nervousness. And the other people who don't understand, you somehow try to perceive through the context what's supposed to be happening. That's actually a really nice experience. Yeah, I understand very well. Because although I really have no German vocabulary except Gesundheit and Keine Bitte, Sarah. Still,

[99:03]

There's so much is in the tone quality of voice that I have a kind of feeling of what people are saying, but then I wait for her to confirm it. What else? Yes, Rickly? I have a question. Is a scanning movement repeated with our eyes? Psychotic scanning. Or with the ears? Yeah. Like Gerhard said, when something is said, the other person feels out of his mind.

[100:19]

I have a new picture of calligraphy. I have a feeling in our new image that has come to me that it's like calligraphy. So when I have a question, it's like I'm scanning the question and letting it sink. And then it can really arise in the encounter with someone else where very sensitive questions arise. And then in the encounter with another person, what can happen is that even in very sensitive questions, as if the answer is then already clear.

[101:36]

And it doesn't seem to make a difference whether a person is practicing or not. It just takes this openness. And this mutual devotion may be a tension or a way of exploring, isn't it? Thank you. Yes, Eric? As I flew through the guide wall, Well, I feel really comfortable here. So comfortable, pleasant, how the body is opening just from being here. And I find what you're speaking about, Roshi, very interesting and confirming also.

[102:49]

And what is so interesting is that when you come away from the idea that truth is something that needs to be explained, And what I find so interesting about it is that it leads away from this thought that truth is something that needs to be revealed. That is something that's independent of oneself. And that language is there to describe it. but truth is something that we can participate in like an activity and language is just one component of that activity And that activity is way more encompassing and encompasses the whole situation and the relationships.

[104:14]

And all of consciousness and awareness and what's conscious and unconscious. And the image I had when we just spoke this morning about language. And I know nothing about no theater. But the feeling I had was that that is quite weird, because they make this funny noise. But this sound is woven into movement.

[105:14]

And the entirety of the movement and the sound are expressing so. And that's how I see language as one part of the entirety of our activity. And then the understanding is the entirety of the activity and not just the language. Yeah, like that. Yes, Susan. I would like to speak from this, for me, long time familiar or not so familiar phrase, already connected. which I had great difficulties with or had and that now has dissolved into a new term which is Resonant Body.

[106:46]

that this is the prerequisite that I can develop a language at all. And the way I just experienced that is that to feel my way into the resonant body is the only way that I can even develop the language. This makes it possible for me to develop a concept that then also... which then makes it possible to find the term that has a certain potentiality and that is penetrated or perforated. It seems to me like a famous answer which is open and it starts somewhere and then it closes.

[108:20]

Yes, it's like that. Well, I guess I chose a good topic this morning because you all are reflecting it back very accurately. Okay, let's take a break. It's lunch in a while. So let's sit for a few minutes, a moment. Okay.

[108:41]

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