Koans are ahistorical. But they do depend on, in this case, that they were actually a significant dynamic within this koan, is that they were written with a brush, calligraphed. And so they did, I think, imagine that future readers would be reading it in calligraphy. But what is also interesting, I mentioned I have mentioned that Dogen near the end of his life thought only monks could do it.

[01:07]

But I don't think that. And I see that's not the case in fact. And lay life is just very different now than it was in those days. It was very difficult to travel and only aristocrats at any time. Everyone else was working all the time. And aristocrats were tied into their family and tribal expectations. But still, the koans are really written for lay people. They're not dependent on monastic practice. They're dependent on knowing how to perform them. And they're dependent on your commitment.

[02:30]

The real difference is not talent or smarts or something. The real difference is commitment. That's what is the catalytic difference between practitioners. Weil der echte Unterschied nicht im Talent oder in der Intelligenz oder sowas besteht, sondern der echte katalytische Unterschied zwischen Praktizierenden ist das Commitment oder die Verbindlichkeit in der Praxis. And what constitutes commitment? Und woraus besteht Commitment? And it's a real belief in, an exploration of, the four conditions of any Buddhist teaching or any practice. The first is, and I've mentioned this occasionally, now and then, the first is a belief that transformative practice is possible. The first is the firm belief that transformative practice is possible.

[03:44]

If the awakening and realization of the Buddha is not imagined as possible, it's just some God-like figure, then practice doesn't work. When the awakening and realization of the Buddha is not seen as possible, when it is thought, ah, this is just some God-like person or something like that, It's not the dynamic of being awakened. It's the dynamic of believing it's possible to be awakened. The chemistry is in the believing it's possible. So things like... bodily, mind, brain plasticity is assumed in any transformed culture. Otherwise there's no transformation.

[04:46]

So the first is A belief that transformation is possible. And the second is a belief that it is actually possible to be free of emotional and mental suffering. Now, if you don't really believe that, Then you don't notice the little tiny indications, micro-instantiations that show you the way to freedom from mental and emotional suffering. But not physical suffering.

[05:48]

If you hit the Buddha over the head with a hammer, it can hurt. I have an anecdote about that, but we'll skip it. There should be some things absent. And the third is that it is possible to live in a way that's beneficial to everyone and everything. And the third is that it is possible to live in a way that is good for everyone. And to approach that as an ideal. And the fourth is that it's possible to live as closely as possible to how we actually exist.

[06:56]

No. So that means that even now, since, you know, science is showing us a heck of a lot about how we actually exist. I remember it used to be said around the University of California, well, physicists, you know, use quantum mechanics, but they don't live quantum mechanics at home. That challenge isn't there for them. And one thing Einstein represents is the use of mathematics as a tool within physics. And I'm trying to explore how we can use yogic tools within our lived life to open up ways of being very like to be within the midst of immediacy and participating in immediacy.

[08:22]

And what I try to do is, I ask myself the question, how can we use yogic tools to be in the middle of the immeasurable and to participate in the immeasurable? That's just a kind of way to say something about koans for performance, a metaformance. Just try the test. A performance which we can learn how to do. And that's what I'm saying now, just to talk about it again, the role of the koans in the line practice and how important it is to understand how to perform these koans, performance, and how to work from a meta perspective on how to work with koans.

[09:26]

Koans are the Chinese... to make the sutras of Indian Buddhism accessible to individual, to personal practice. Yeah, so now that's maybe enough about all that. Is there anything we should talk about? Das ist vielleicht genug zu all dem. Und jetzt die Frage an euch. Gibt es noch irgendwas, worüber wir sprechen sollten? Yes. Christa. About what you just said, the four conditions. Also für mich About the second condition, how I can own it for myself better about, she says, ending mental and emotional suffering.

[10:42]

I said being free of mental, emotional suffering. Ending isn't quite right. You still have experiences, but you relate to the experiences differently. Someone else might call it suffering, but you don't. Also, wer anders nennt das, nennt die gleiche Erfahrung vielleicht Leid, aber du nicht. It's just an experience that you're exploring. Das ist einfach eine Erfahrung, die du erforscht. Das bedeutet für mich, zu akzeptieren, dass niemand wieder ableidt oder schmerzt. So that speaks to the point I was asking about.

[11:57]

For me, freedom from suffering means to accept that suffering and pain may be there until the end of my life, but just that there's a freedom in relationship to the suffering and the pain. Yes. Yes. What comes to mind for me about that is that I know for myself, but also many of my clients feel like they're in a victim position. And so what you're saying, the second point, I think is a really important aspect in that context to attain some step towards freedom to practice this. Well, I can say for myself, for example, ways in which I, when I was in my early 20s, would have felt

[13:02]

completely discouraged, depressed about the world and myself, futures that are not possible. Now I have similar bodily experiences, but now I just look at something new is forming, and I pay attention to what new is forming in the midst of that experience. And it doesn't depress me. But it doesn't depress me. And if I have weight-seeking mind, usually after a while, a few days or something, something new emerges. Ah, I'm ready for it. Sometimes when I have this waiting, searching spirit, I sometimes notice after a few days that, oh, something new has come out of it.

[14:19]

And then I have the feeling, now I'm ready for it. Okay. Yes, worst? When we accept how we are, then we can accept and remember. So if we accept, then we can continue. And we can only think when we accept that the system can continue until the end and over time. And when we accept it, then we can also accept it. Thank you very much. Yes.

[15:22]

So, again, also about the second point that reminds me of a sentence by Carl Rogers who said that only once we fully accept ourselves as we are can we start actually changing. Yeah, it has to be true. This muss wahr sein. And... And that's a crucial aspect in therapy also, that once a client starts accepting their pain and their suffering, and even that it may continue until the end of their days, that how they are, once that is accepted, a new change is possible. You know, when I look at each of you, I... I have these various wishes right? And one of my wishes is I wish I had enough lives that I could be a client of each one of you.

[16:27]

I would love to sit in front of you first and have you give me some feeling about life. I would enjoy sitting in front of you, Horst, and to experience how you give me a feeling for life. And you do that for me too. Thank you. Angela has started to think about how it is with our clients who come to us with a victim attitude. Angela has started to think about how things are with the clients that come to us with victim perspectives, postures. It is perhaps easy to go with ourselves into this transformation, into this new interpretation of experiences.

[17:32]

Maybe it is easy for us to go with ourselves into this new interpretation of experience. Or maybe it is still a prerequisite that we believe for the clients that it is possible for them to be free from suffering. And maybe it is also that together with Rogers, Carl Rogers' basic assumption, that we believe that also for our clients, it is possible for them to be free from suffering. And that, by Rogers, that is also the intended posture attitude of the therapist. And maybe that posture or attitude in us is maybe the most important aspect and not so much the attempt to convince the client that they also have to believe it. Yeah, it's just in you.

[18:43]

And we have to assume that's communicated. And the stronger and clearer it is in us, the more likely it's to be felt. And then we really have to transmit this to the client and to the entire world that this is possible. That's what we're trying to do. It's such a pleasure to sit. You know, I will miss you guys. I have to admit, it's a kind of suffering. Yes, go ahead. to say, no, not that suffering stops, and there is the focus on suffering, and as if there is something, as if you have another entity, and that should stop, but how you have just again embodied this ship to, no, I am free.

[20:09]

Something that, okay, in your response to Christa just now, the difference you pointed out from, and I think actually that is something that happens often for us when We think, okay, to end suffering and the focus is on the suffering of it, that then it's like we are reifying suffering as a kind of entity. But the shift to, no, this is about freedom from suffering. And the way you just embodied and clearly expressed this shift, that to me was a precious instantiation of a small but important difference that we have been talking about all this time. And I'll take this with me as a precious little miniature version. And I'll take this with me as a precious little miniature version.

[21:17]

Okay. And we now spoke about pain and suffering as if they were one unit, but I find the distinction between pain and suffering completely essential and basic to the path that we're describing here. Yeah. Because we can't get rid of pain, because we are just a substance. And suffering is something that we can construct or even deconstruct. Yeah, again, to that pain, we can't escape just because we are stuff, we are matter. But suffering is something that we are constructing and that we can also deconstruct. Yeah, that's right. I still want your wig. Yes, Christina? Also, I would also like to refer to the space of this group, because I think it has accompanied us wonderfully in the time.

[22:50]

It was very interesting with the space, and also something like a space for the one and only, I feel it. The openness of the people, the attention, It was an incredible experience for us. It was like a birth room. It supported me a lot. So I would like to refer to the awakening space, maturing space of this very group, which I feel like that has enriched me and I think also the Dharma Sangha over the years and it's very clear to me how this group is maturing or ripening and it's like a like a

[23:59]

a womb or something, wie eine Geburtsstätte, like a womb or a place of birth where the attentiveness of the therapists to the topics we discussed has just brought in a lot of ripening. Irgendwie so, ne? Habe ich jetzt was vergessen? Ja, das passt. And yes, it was a beautiful experience at this weekend, again a beautiful experience and I feel such a lightness and the space has arisen now. And this weekend, again, this was a wonderful experience. And I just feel like there is so much ease or space has developed, I feel like, in our dharma-sangha relationships.

[25:00]

And I have my personal life koan, which is to be an ordained practitioner who lives far away from the monastic center. And I am patiently waiting for how things develop. And I have a good feeling of how I'm in relationship with you in this process of waiting. Me too. And this week I got the feeling that a branch of monastic practice could be possible, which is of course present in the world, that something like this could happen. And during this weekend, I have gotten some taste or feeling for how just kind of naturally a twig or a branch of monastic practice could be present in the world.

[26:13]

I mean, a feeling for how that could be possible. And how inseparably this is related to lay practice. A whole tree can grow from a twig. You don't necessarily need a seed. You know the word Tathagata through religiosity has become the big word for the overall presence of the Buddha. But actually, it's just the way the Buddha referred to himself when people asked, when in meeting with practitioners, he had to refer to himself.

[27:16]

And he simply called himself the one who's arrived. But he actually, the one who arrives and departs. So Tathagata just means arriving and departing. So I'm not a particular person. I'm just somebody who just arrived and will depart. And that then becomes, oscillates with the concept of form emptiness, form emptiness, form emptiness. Und das ist dann in Schwingung, oszilliert dann hin und her mit diesem Wort oder diesem Begriff Form und Leerheit, Form und Leerheit.

[28:25]

And then the resonance of that is extended to Garba. Und die Resonanz daraus, die weitet sich aus in das Wort Garba hinein. And Garba means simultaneously womb and embryo. And in a non-thinking world, you don't have to worry about contradiction because it's just fine. Womb and embryo, fine, right? Simultaneously. You don't have to think it's contradictory. No, it just is. So from the Buddha calling himself in early days, the arriving, departing one, Arriving, departing became a way to describe the oscillation of existence. So wurde das Ankommen und Gehen eine Art und Weise, um das Schwingen, das Oszillieren der Existenz zu beschreiben.

[29:47]

Yeah, and I was running through, in this culture you wouldn't say to be or not to be, but I don't want to go there. It's another whole rift. Okay. So then this, that really it's arriving, disappearing, arriving, disappearing, arriving, appearing, et cetera, is added to that condition is this, at each moment, a starting point. Which both simultaneously, which is an incubatory process, simultaneously will have an embryo. So I want to say that I'm not, by deciding this is my last year of formal teaching, and saying this is the last seminar,

[31:07]

I'm not rejecting you. I'm not abandoning you in my own feeling. I'm just trying to find other and new ways to relate to you. Yeah. Anyone else? Someone else? Everyone else? Yes, Maike. Maike, hi. I'm not sure if I can do this without entirely bursting into tears. It's been for a while, but now especially that I feel in this state of just complete gratitude, gratitude and gratitude.

[32:40]

And we just now, as we sometimes do, have spoken again in our small group. And last night also. And when you joined us or came to us briefly. And it was about, I don't know how to express this, but about this horizontal kind of practice or means of show, the work. And we sort of, I don't quite really know how to say this now, but basically this was about this whole thing with putting something on the shelf and the horizontal and so forth practice. And when I was here for the first time in 2011,

[34:02]

We were talking exactly about this topic, and Siegfried did a constellation about about Koans and constellation work. Für mich war das schon dieser Anfang, dieser Art, so zu arbeiten. And for me, that was the beginning of this particular way of working. Und ich kam aus dieser, sag ich jetzt mal, sehr kalten Rinselsen-Ecke mit the iron cane of, And I came from this, I would say, really cold Rinzai Zen tradition with an iron attitude. Yeah. And I just wanted to express pioneer work doesn't even reach it, but what kind of opening I feel is happening here.

[35:28]

In the tradition. Maybe we're softies then. Or maybe cuddly. I'm not joking either. Yes? Yes? And I would also like to express my gratitude for all these wonderful years of being here and these wonderful people and everything I've learned from you, Roshi. And that is why I would like to emphasize once again what Roshik said earlier, that I believe that the most important thing that I always take with me is the deep trust in what I can trust in.

[36:50]

And I would like to refer back to something you said earlier, Roshi, that what I keep taking with me from here is this profound trust that what we receive here is... That what we receive here is actually true or is really there and that's conferred through all the people we're with here. the word comes to me, which is also an exact instrumentation, which sometimes comes to me as something sharpened, like a knife sharpener, and I thought, And the other thing, I mean, trust is maybe the basic point for me, but also what I feel is that every time, and I've been here so often, I feel like every time I get this precise set of tools, and every time I'm here, it's like you've even sharpened the tools, and they are being updated all the time.

[38:22]

Yeah. and refined or newly calibrated. Yes, Andy. I would like to join in with these words of gratitude. The background of this last structure, which is as it is now, it simply exists there in a wild, but happy state. together with the last weekend seminar, which was also for the last time, just like this now. And there is, for me, a laughing and a crying eye. In the... in the departure or in the goodbye, which is more the crying aspect.

[39:38]

And I notice how much that touches me. And what I take with me is a huge confirmation that for me has ripened throughout the last years. Which I work a lot with duality with my clients and also with myself. The duality of performance and comfort zone. And this time I got a lot of support and clarity that there is a big difference in the performance, namely over the acceptance of the situation, i.e.

[40:50]

the unconditional acceptance of situations, to perceive their own resonance, And I've noticed that there is a big difference in the aspect of performance, which is that through the unconditional acceptance of the situation to perceive one's own resonance. And that there is a big difference that I keep being confronted with, both with myself and my clients. Whether I go into performance or into acting out. And that's a distinction that I value highly these days and I thank you for that.

[41:54]

Okay. Yes, Guni. I've been practicing waiting. I noticed. I would like to relate back to what Mike has said, which you come from a background in which you've experienced the tradition as maybe pure and maybe hard or harsh. And I had, before we met Roshi, I had zero experience with Zen. Which now that you just spoke, I'm realizing how much of the pioneering work I've just taken for granted.

[43:23]

Yes, this time, as you said, this co-existence of men, women and so on, and that you bring us something with leis, with leis, that we can only do in a practical context. That you bring something with us, with leis. For instance, how you've unfolded this time the whole topic of how women and men practice equally together and the differences and so forth, and how much you bring something close to us that usually has been practiced in a monastic practice context. What I'm becoming aware of now is the amplitude or how

[44:28]

bigots what we've done here and besides all the personal gifts that I've taken with me over the years. So, okay, so how big this is just hitting home for me and besides all the personal gifts that I've taken with me over the years. including those gifts that then have been fed back into the process with the clients.

[46:07]

So there's a circular process here. But I'm beginning to intimate how much larger it is what has happened here. Large for me. Do you want to say something? Close for me. Maria? I don't know, I can't express it in words. But it was for me, it's not even personal, such a redemption. It doesn't mean that I don't take the traditions into account, I wouldn't have survived without them, it's very simple. So, yeah, it's not, what I'm saying is not so much about me or personal, but there is such a kind of salvation, a kind of salvation. And even I feel like my tears aren't exactly about my life.

[47:16]

It's not about me. It's about this. It's about, yeah, okay. Christine? I also want to say thank you. Goodness, I'm going to have to leave the room. I don't know when you, Roshi, and you, Gerold, gave birth to this idea. I wasn't there. I wasn't there. It was a really good idea. We have a womb together. And I suspect that probably Ulrike was part of making this happen. And that it actually became manifest in life.

[48:19]

And it really feels like we've met here each year in this womb. And more than usual, I feel how much I have received. And out of what you've shared from your practice, practice and teaching and so forth. All of that, everything you've shared, the craft and so forth, some of that has entered my visceral, my guts.

[49:25]

And although everything is activity, I feel like this will stay. As long as this body exists. And I would like to say how important it's been for me that the members of the Vienna Sangha have been here, independent of whether they are therapists or counselors or just something entirely different. Because you're going this path with such sincerity. And you make such a good containment. And where I'm at a very different place in my practice.

[50:36]

I've never had the experience that you're comparing in any way or felt like I was stupid or anything. You are always so open. I think for me that was very important. Yeah, well, you know, um, um, This seminar has been different for me than all the other seminars I do. I mean, every seminar has its particular characteristics in Hanover or Boulder, Colorado or Johanneshof, et cetera. But this seminar, for some reason, for me has been a kind of touchstone for how I discover dynamics and the tools of practice.

[51:46]

One of the aspects, or genius even we could say, of Chinese Zen Buddhism, of Chinese Buddhism, It really moved away from an emphasis on the hermit or singular practice of persons in India. There was certainly in India with the Buddhist time after a monastic practice, But China really emphasized and tried to develop dynamics of how practice happens together. And so, Things like the 90-day practice period are ways in which you really, if you really are lucky enough to, the practice period is lucky enough where you really have an actual experience of a mutual body.

[53:45]

And once you, in a kind of definitive way, had that experience, It never leaves you. And it's always arriving and departing, arriving and arriving again. I can't quite get my pillows right. Um... And I ran out of pants that are loose, so I'm too tight. And I'm surviving.

[54:51]

And that includes, of course, us. It's not a small thing that we've been together, so many of us, for so many years. It's rather rare. And so, when I first started practicing, At the same time I was practicing with Suzuki Roshi, in the first year or two I was also doing psychotherapy. So from the very beginning I was sort of feeling the space of both. And to me, they seem just similar, you know, different, but not really different ways to explore oneself.

[56:10]

So maybe that sort of initial phase is ceremoniously reenacted, ceremonially reenacted in this seminar. So all year, if you have noticed, I don't like repeating myself, and I continuously do. And I think I'm not repeating myself, but usually I am in some way.

[57:12]

But if I have an experience of repeating myself, I get bored and I have no interest in doing the seminar. So seminars for me are always kind of laboratories to explore things. And sometimes I have to repeat myself to get us all on the same page. But my effort is always to be entering something new. Aber meine Bemühung besteht immer darin, ständig in etwas Neues einzutreten. So all year long, in every teaching situation, practice situation, in Doksans, I'm exploring what's new. Und das ganze Jahr über, in jeder Lehrsituation, in allen Seminaren, in jedem Dokusan, erforsche ich immer, was ist hier neu. And I'm always making a little inventory. Und dann habe ich da immer so ein kleines Inventar.

[58:15]

This new will fit with going to the... Rastenberg Psychology Seminar and this one won't. So I accumulate all these ones that I think might be possible here. And then I bring them up here. And then somehow you transform them, or we transform them together, and then I bring them back into the Sangha. So if you did transcriptions of all of the seminars, you'd see things appear here and then go from here back to the other seminars. Since Ulrike to my left used to be my always present translator, and an always present dynamic in my practice, I remember sometimes driving along the Autobahn and she would say something and say she didn't understand what she translated.

[59:42]

I would realize I hadn't said it very clearly and we'd pull into a rest stop and discuss it. And now Nicole is my usually present translator. So maybe you have some experience of what I said of What happens in this seminar happens in other seminars. One experience I have is that this group, I feel, simply asks different questions.

[60:46]

I don't know how to qualify it, but I do feel like there are oftentimes questions asked here that I don't see being asked anywhere else. That's true. That's why I love you. Yes. Yes. One addition, what you just said, how important, she says, the presence of all the translators through the years, Ulrike, myself, and there were other translators.

[62:18]

Thank you. And just to say that there's a translation activity going on that she says she's never seen anywhere before. And it's like one voice. And what is, it must be apparent there's no really, really way to translate this. As we, as, as if I went back to the koan, it says, um, the, uh, It says the Buddha's actual body is like space.

[63:32]

And this again, you just play with this until you feel the viscosity of space or space starting in you as part of your experience. Because it's not just the Buddha. It doesn't make any sense unless you experience yourself this way. And it says this body which is experienced as space, manifests form in response to beings. But the word that's translated as beings is bhava. Bhava doesn't mean being in contrast to non-being.

[64:44]

It just means a perceptible realm. Being is a perceptible realm, a place where perception happens. So a place where perception happens, that's a rather different practicable idea than being. And so... I have to keep deforming language either by knowing something about the original or knowing something about etymology or simply recognizing that the way this English word feels isn't right.

[65:52]

And then I have to have translators who are more talented than myself. I just have to take the English word and kind of twist it around and do things to it, and then you have to turn it into German. To get the word to feel more like simple things, like treeing and not tree. Um, dafür zu sorgen, dass die, äh, dass die Worte sich richtig anfühlen und, also einfache Begriffe wie Bäumen und nicht Baum. And that treeing is simultaneously implicit foresting.

[66:54]

Und dass Bäumen gleichzeitig implizit auch das Weiden ist. So great. I come from extremely rigid Christian context. You were a theologian originally. Also as a child. Oh, yeah. And this process here has helped me to find the vital roots, the roots that are alive in Christianity. And also to recognize how these roots have been covered by fundamentalism and capitalism. But I'm very grateful that the roots are still alive.

[67:57]

Yes, Ulrike? Yes, I would like to thank you for the incubation. I would like to thank everyone and especially you for the incubation gift or present gift of incubation throughout all these years.

[68:58]

and very especially from these particular days, this unit. Yeah, how much it was like a miniature of the overall process. and how you somehow as an embodiment of undivided activity. And what you said so much throughout these last days, how supportive undivided activity is. In this way, I feel profoundly supported. You're welcome, of course.

[70:09]

Christa, you had your hand up too? What? A little later. Oh, okay, fine. Jack? Yes. The question is, I would like to express my thanks to you too. You showed me an access to spirituality that I did not know before. And I remember one scene where I was there for the first time in space. And we sat together in the evening and pressed hard. And the next day you said, now you know why we stomp on dirt.

[71:13]

The color of the wine moves the eyes. The glass that you hold in your hand, that moves the taste of the wine, the tasting. And when you touch it, the sound comes into it. And for me, and this is this research preparation in every situation of life, I was so fascinated by it. I would also like to express my gratitude.

[72:37]

I remember the first time I was here we were sitting together in the evenings drinking wine and the next morning you came up to me and you said how well now you know why we are hitting the glasses together when we toast and you said that the color of the wine enlivens the set the visual sense and touching the glass moves and enlivens the sense of touch and when there's the smell and And when we toast, when we hit the glasses together, there's sound. And what I find extraordinary and want to thank you for is this explorative mind in institution. And it gives you permission to have another glass of wine. And it gives you permission to have another glass of wine. For me, this is the last seminar.

[73:48]

And I've tried to find my own way of saying goodbye. And I've... I've done this in the morning meditation and have said goodbye to each of you. And thanked each of you the kind of thank you that I felt and that I could be for so many years part of this overall piece of art. You're welcome. Yes. Thank you. And I also want to thank you. And I think I'm the chicken in the youngest. No, he's the chicken. I would also like to thank myself for being part of this overall work of art and part of this development in this group.

[75:12]

And I also want to thank everyone for being part of this piece of art. And I feel like I am part of the maturing process or the developing process of this group, which I don't fully understand. what is developing but I am noticing that I feel good about it or it is good for me. And that enhances my confidence that change is possible. And makes me feel curious about the steps that are to come. Vielen Dank. You're welcome. Yes? Danke auch von mir. Thank you from me.

[76:30]

Es ist schon so viel gesagt worden, wo ich nur sagen kann, ja, ja, ja, so ist es für mich auch. So many things have been said where I can just say, yes, this is exactly how I feel too. Vielleicht nur eine kleine Antwort, das ist eine Geschichte. I just wanted to contribute one little anecdote that has a lot of, left a big impression on me. It was in the cafe, when you asked something, that you, at some point in the night, I don't know how many times, How you spoke about, as a metaphor, you said how in Crestone you once walked into a herd of deer. Yes, I did. And the word was?

[77:33]

And the consequence of that anecdote was that ever since then, I don't turn on the light anymore when I get up in my house at night. Well, I'm glad I've kept you in the dark all these years. At least in the evenings. You know, all these thank yous, which I'm, you know, it sounds good. It sounds nice. It makes me feel good. Because I certainly put my heart into practicing with you. But the thank yous also clearly are for each other, not just me. Und aber ganz eindeutig sind die Dankesworte für uns alle und nicht nur für mich. And the thank yous speak to me to say, say to me, that if you can continue in some way, you ought to try.

[78:47]

Und was mir diese Dankesworte sagen, ist, dass wenn ihr einen Weg findet, weiterzumachen, dann solltet ihr das probieren. That would be the most effective thank you. Das wäre das effektivste Danke. Yes, Hiltry? In this seminar, a new word in geologism has touched me the most. That's the word, yogology. Yogology. OK. I have always experienced and experienced that it is the connection between my biology and psychotherapy. This connection between the two has felt very good to me. And I felt like what's new in this is that this is like psychotherapy and mindology coming together.

[80:01]

And that convergence made me very happy. Okay. Yes. And the second thing I want to thank you for is that I've always felt your love. That's been easy. For me. Yes, Christa? I mean, Christa there, Christa here, Christa there. Thank you for these last days, Roshi. I thank you so often, and I will thank you very often And for me, in these last few days, in everything that Ulrike just said, I had a big yes that, for me, expressed exactly what I was my own process to.

[81:21]

I would like to say to all of us that we will continue to use it, because there is no possibility that we cannot express something. And then I would like to say to all of us, you just used again the word space, and then something arose for me, how I can say something with the help of the word space. Right. Because what that was about was how I entered this group for the first time. Okay. And before, I knew Johannesruf and our sangha in Vienna. And it was an experience of welcoming that I've never experienced before in my life.

[82:58]

And I feel like it has existentially taken hold of me. and I felt like I kept walking back and forth between the hut and here and it was like a dream it was like unfathomable and one week later I went to Johannesburg And you asked me if we could meet, and you asked about if there's a difference between this sangha and the other sangha. And I couldn't say anything. And I just felt like I was somehow failing you for not being able to tell you anything.

[84:23]

And I feel like it's taken me all these years to actually get what the difference is. and the only way I can say it and now I can say it is that I feel like in this group everyone is so profoundly in touch with their inner space and that this inner space is unfolded into the shared space and that is simply touching Yes, Siegfried? No, not that it's not. Just to translate quickly, we've prepared a conclusion ceremony that's about 10 minutes, but now we're talking, should we limit the thank you?

[85:41]

What we wanted to do was to just sit for 10 minutes in silence and bring our gratitude into the shared silence. Maybe at lunch you'll have to be a few minutes late. I would like to say something personal and I just got up so I can see you all. We did not just have the space of translation together, and translation is also always a space of creation.

[87:02]

We also had this realm of our personal relationship together with the practice. And we also explored this territory of how is this possible to have a practice relationship and a personal relationship. And there's little impairment from role models or something. And I always felt that this group was such a safe space for me to approach him with questions and to show the process. And to come into appearance or to show a process like this is something that is not a traditional part of usual monastic or practice centers.

[88:25]

And that's something I will always have with me in my practice. And I want to say first point, that was something like the checks and balances in American politics. That will always be part of my practice and gave me a lot of security in my practice. And thank you, Richard Roshi, for this great experiment. Thank you for being my companion in so many ways for so long. Thankfulness.

[89:34]

I would like to highlight the aspect of sustainability in thankfulness, or this bearing aspect in thankfulness. What I would like to emphasize is the aspect of what carries gratitude and the permanent aspect of gratitude. And again, we refer back to this non-effortful effort of all the different things that have been brought in here, have been contributed.

[90:43]

From the point of view of practice. And from this innermost request perspective part. And I think that the tentacles that have reached into this space are simply indestructible. And that these tentacles really continue. Also into a space which maybe some of us will leave the space.

[92:00]

But that will always continue to connect. And the gratitude refers to the containment, but how it's contained. How it's contained. That you, Roshi, through the teachings have established in such an intact way. But the indestructible aspect that's in between everything and reaches beyond it. Thank you. Thank us. And I particularly am grateful for Siegfried and Christina from the very beginning, the two of you carrying this.

[93:16]

This is great. And I think Hiltrud and Horst have only missed once since you started. It's kind of amazing that you can always talk to me. Okay. Shall we do whatever we're supposed to do? We have a symbol, just a metaphor for our gratitude. Lots of flowers. We assume that you have the wisdom to understand the metaphor. Okay. I'll do my best. Thank you. We thought for us to make this gift of sitting in stillness and filling it with gratitude.

[94:43]

So he's asking me to just hit the bell for 10 minutes. Is that OK? Take the whole thing. The construct means to you. I wish I could go change my pants. These didn't cut off my circulation, but I'll manage. Five minutes. Five minutes. 10 is all right. 5 or 10?

[95:28]

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