Are there any comments or salient points? Gabriella? Can we put somebody here or take this out? Maybe somebody from there wants to sit here? You didn't hear me, I'm sorry. There's an empty seat here. Somebody wants to take it or otherwise I will take the seat out just for the... Oh, there's that subtle person we can hardly see sitting on it. These Americans are willing to do anything. I have something to say, too.

[01:04]

Okay, you're next. Professionally, I was several times in Singapore and Thailand. And especially in Thailand, the cooperation was especially in the beginning quite rough. And at some point we learned how to work together with a sense of trust and respectfully. Körperlich empfand ich die Thai-Kollegen auch sehr angenehm und unaufregend. In terms of the bodily feeling, I found the colleagues from Thailand very pleasant and non-obtrusive, intrusive.

[02:13]

Ich schaute auch sehr gerne, wenn sie sich bedanken, verbeuten, versuchte auch die Bewegung mitzumachen. And I really liked watching them when they bow or thanked someone. And I liked doing the gesture with them. In Thailand, there are about 95 or 97% Buddhists. The last project stay, we had a project, we were in Bangkok for three weeks. And during that time, the city was for several days on place three in the world ranking for the most air-polluted cities. With a thick, dark fog, you could barely see, even a couple of meters wide.

[03:37]

In the hotel we had some local newspapers and they said that this is coming from the neighboring country. Because in Malaysia the forests were being burned down to make them go away. What I want to say, given the danger that I might never make it on your registration preference list again. Oh dear. Yeah, okay. Also, you are also very pleasant and non-intrusive.

[05:02]

And I feel comfortable here. But I certainly don't say anything new when I say... that group behavior can sometimes lead to an attitude, as in the example with the Thais, especially the neighbours. But I don't think I'm saying anything new when I'm saying that group behavior can sometimes lead to the kind of attitude like the Thai people had when they said, well, the neighbors did it. Oder anders formuliert, es geht mir immer wieder so, dass ich, wenn ich zu sehr nach innen schaue, mich mit wahrnehme, was außen rum passiert. Or in other words, if I look too much inside, then I don't perceive anymore what happens outside.

[06:07]

I don't believe that Buddhism can solve any world problems. who wants to save the world anyhow all these superhero movies Batman and Superman and so forth they're all great but in reality nobody wants to save the world um What I fully believe you, meaning me, is that you can teach fundamental compassion. And the question is whether it would be possible for me to come to your teaching.

[07:26]

This is a request. It's a question. A question. A re-question. I don't see any reason why not. I'm very glad you're here now. So just let us know when you can come. I will engage the registration process. Okay. What I wanted to say relates to what you just said, and I think that you're talking about having having overcome that distinction between inside and outside is very significant.

[08:28]

What I want to say is that this also has to do with what you just mentioned, that this difference between the inside and the outside is removed when the practices work properly. And I was very interested in what you had to say about this book by Timothy Morton. And that reminded me very much of what I've been reading. I've read the three Harari books. I suppose a lot of you have read them as well. Sapiens, Homo Deus, and 21 Lessons for the 21st Century. And there he also, it seems to me, he talks about liberalism as a religion. and that, as I read it, .

[09:42]

And I find that to be true, that we are sort of encouraged to have the feeling that we're individual, self-made men. Actually, we're a hyper-object, aren't we, all of us? There's this little bit of us that we're conscious of that we think that's who we are, but it's based on this enormous history. interdependence that has been going on since the beginning of civil war and before. I mean, interdependence is a part of the natural world too. We think we are so independent and self-determining and so on. And we have this part of our being that is conscious. But below that lies this great mass of influences that have been

[10:46]

And I find that what Praxis has done for me is to illuminate. It's sort of like that a light goes on somewhere where you begin to see how much you are a product of a civilization, of a worldview. And it seems to me that that is this light that can go on in you. It needs this daily practice. in order to continue, otherwise, in order also to increase. I think what can happen in practice, or how I experienced it, is that there is a light in yourself and you begin to understand in what extent you are actually a product of many influences that you cannot even imagine.

[11:53]

And through the daily sitting, this light can remain and grow. I ordered the Timothy Morton book already. I get a percentage, you know. That's why. You push all these books here, and I'm just wondering why. Well, I want us all to be in the same book, if not on the same page. Ja, weil ich möchte, dass wir alle zumindest im selben Buch sind, wenn schon nicht auf derselben Seite. Oh, and can you say one more thing? You talked about a book by Feldman, and I forgot. Frau Director can tell you. How Emotions Are Made? Lisa Feldman Barrett.

[13:02]

Lisa Feldman Barrett, okay. Gibt es das auf Deutsch? Nein. Not in German. It's not in German. I asked her if it's in German. Probably not yet. It probably will be. It will be. I'm certain. Bad news. It will be. It will be. Just read a little in English. A few sentences fully absorbed is all you need. Okay. Okay. Yes. I thought it was nice that the young people were asked again yesterday. That somehow expanded the round. I think that's good. I liked that you asked yesterday the participation of, he said the young persons, but you mean the new persons, right? Martin, thank you. That made the group feel, that made it richer. And I think that's a very practical question in terms of worldview, because it sounds so theoretical, but it is somehow very important for my understanding.

[14:19]

And I have a practical question about world view. And it sounds theoretical, but in order for understanding, it's quite important to me. And that was the point, that we usually assume that there was something like a war, physically or in our history of creation. And that was this point that normally we just assume there was a Big Bang. And so in terms of physics and in terms of the history, that's how we think of it. And I would just like this importance, because you said yesterday that in Buddhism, one actually assumes that everything, everything is continuous, if I understood it correctly, everything is continuous there, basically. And one is from a, well, maybe a, I don't know what to say, how to put the term correctly, but a mediocrity or something like that. And you said that in Buddhism, what we think instead, how we conceive of it instead, is that everything is always there.

[15:32]

And I'm not sure about the term exactly, but maybe the sense of immediacy. And for me it's not so important what is right or wrong from a research perspective, from both perspectives. I think that can't be found out anyway. But I think it's important what makes the difference, what makes this worldview so different, so that we should place our praxis in it. And so I don't so much care about the research, scientific research. We probably can't decide at this point. But what I do care about is the question, what exactly is it about that difference that changes practice so much? Okay. I'd like to add to that that resonates with a question that I've been wondering about for a long time.

[16:35]

Also, mit der Annahme, dass Raum und Zeit über uns hinaus existiert, sowohl individuell als auch kollektiv. With the assumption that space and time exist beyond us, both individually and collectively. Und vor dem Hintergrund der ökologischen Krise. And with the ecological crisis in the background. Welche Aussagen macht der Buddhismus dazu, dass eine lebendige Welt ohne Menschen existieren würde? What statements does Buddhism make about that there could be an alive world without human beings in it? Oder gehen Geist und Bewusstsein dann Or what about mind and consciousness?

[17:50]

Is then the idea that then, mind and consciousness, there's no body left for them? Okay. I'm charmed by you think I can answer that. Goodness sakes. I should be sitting in Washington. No, not Washington. Well, from what you said, it depends on what you mean by world. The moon is not a world, it's a moon. Mars is a Mars, but they don't have anything like our life on it. They exist.

[18:51]

They seem to do quite well all by themselves. Der Mond ist einfach der Mond und der Mars ist einfach Mars, aber keines von den beiden hat solche Lebensformen, nichts wie uns drauf und denen scheint es ziemlich gut zu gehen ohne uns. But if you implied that a world has to be constituted by consciousness and something like that, mind... Well, a disembodied mind, I don't, you know, if I tried to imagine it, even that would make me tired. Yeah, so... I mean, it does seem that mind is somehow a metaphenomena or epiphenomena that goes beyond the brain.

[19:53]

But I don't think without a brain there's a mind. In my own experience, to the extent I can experience such things. It seems to me that the spirit is a kind of epiphenomenon or metaphenomenon of the brain, or at least that in order for there to be a spirit, what we call a spirit, there must also be a brain. That's as far as I can say or experience it. So, anyway. So, and from what you just said, David, I think the

[20:59]

main point here is not to think about creator gods or the Big Bang or the Big Bang really being an inside turned out black hole or something. I think there's a subtlety to the process For example, just go back to my relatively simple example, does space connect or separate? Zum Beispiel, wenn wir auf mein relativ einfaches Beispiel zurückkommen, zu der Frage, trennt Raum oder verbindet Raum?

[22:04]

It's difficult to notice such distinctions if you, once you assume one of them is, it's difficult to notice an alternative once you assume one of them is the case. Es ist allgemein so, dass es schwierig ist, eine Alternative zu bemerken, wenn du davon ausgehst, dass eine ganz bestimmte Sache der Fall ist. But you sensitize your noticing apparatus to these distinctions. So you start a wondering process now. What would be the difference between a creator, a created world that has a beginning, and what would be the difference with a world that doesn't have a beginning? So you sensitize the process of noticing to these two or more alternatives.

[23:08]

And through that sensitizing, the world itself, or the world, whatever we mean by world, it's a black box word, it can mean anything, but let's just say it means the immediacy that appears to you. And then there's the world. The word world is something like a black box. It can mean anything. But let's say it means the mediocrity as it appears to you. Okay. It's completely understandable. What I'm saying? Yes. Oh, good. It's... Should I say it in German? Yes, but yes. It's best to start in German.

[24:36]

Okay, so I understand the approach. I can understand it very well. It satisfies my question. The only... And also in the sense, it may come... Well, to say, no, that's not so good. In the sense that no absolute answer is necessary. But what I find interesting is that you actually said something else at another point. It was at a Berlin seminar two years ago. You once said that the Big Bang is an event that is still taking place, that is still continuing to take place, that is still taking place right now. So it's not necessary for me to decide what I'm doing now, but both are great places for me to practice, in which I can experience more vitality, because I think I'm still at the creation,

[25:47]

Vielleicht bin ich noch mitten in der Kreation beteiligt. What you said satisfies my question. And I don't need an absolute answer so that this is good. Just something that occurs to me is that you use that same metaphor in a different context, you use that same metaphor differently, and I just find that interesting. You said in a seminar in Berlin a couple of years ago... You weren't there, though. No, I had to do the... Transcripts. Transcripts. Not again. And at the time, you used the metaphor of the Big Bang to say how the Big Bang is something that is still happening now. And that it's... I'll add to what you said, that it generates... that it generates the very space.

[26:50]

It didn't happen in space, but it generates the very space. And so David said, so both of these uses of the metaphor are good practice locations for me. Okay. One does need to accept a world and views that seem contradictory. Man muss in der Lage sein, eine Welt und Sichtweisen akzeptieren zu können, die widersprüchlich scheinen. But what I said was, probably I said, that the Big Bang didn't happen in space that was already there. It made the space it happened in. But, um... Sorry to intervene because she didn't translate the last part.

[28:09]

I just want to add because... Oh, that aliveness thing, yeah. To me, even if it does seem both concepts, even if they do seem contradictory... to me, they both offer the opportunity to participate in the creation of space right now. So in this sense, to me, both concepts are fine. They give me like a practice tool. Okay. Okay, someone else. All right. Yes, I think I also have something to say indirectly or directly. The question of the interiority and the dissolution of the concepts inside and outside concerns me.

[29:12]

I would like to say something to that directly or indirectly. What I'm working with or wondering about is the idea of interiority and wondering about the dissolving inside and outside. And Paul Rosenblum-Rosche said in his Sushi the short sentence again, distinct, but not different, also unterschieden, but not separate, unterschieden, aber nicht getrennt. And Paul Rosenblum Roshi said this, used this sentence in his session, that she just, distinct, but not separate. Different, yeah. Und das nimmt für mich Bezug eben auf den Begriff der Allheit und nicht der Einheit oder Einsheit. And that, for me, refers to the term of allness rather than oneness.

[30:20]

And simultaneously to this idea of alwaysness. And there I come to you now. I have the feeling that in science one tries to Phänomene in unsere Sprache zu übersetzen. And at this point I'm adding to or meeting what David said. I feel like in science there's the attempt to translate phenomena into our language. Und gleichzeitig kann ich aber bemerken, wenn ich so eine Theorie höre, lese, And at the same time, when I read about a theory or hear about it or something, I can notice how it happens within my right now experience.

[31:28]

And that for me is an interesting shift that I'm exploring these days. I don't know if that makes sense to you. Makes sense to me too. But always starting with this inner-ness of my own experience. And always beginning with the interiority of my own experience. And concerning this theory, to think that that also came out of a collective of other experiences. Okay. Goodness, that's my fault, I'm sure, that we're very theoretical and philosophical today. Yes, Louis?

[32:44]

Maybe what I would like to say and what I've been wondering about since yesterday is maybe going in a similar direction. With this question, how is my experience With this question, what is my experience in a space? Both externally and inwardly. When you said yesterday how it's possible to walk through a space with energy. And or to walk through the space with the feeling of creating or generating the space. But when I do walk through the space with energy, then I feel that the space that is externally offered,

[34:02]

that that also arises innerly, interiorly or something like that. Okay. But there has to be a difference. There is a difference or there has to be a difference? I try to find out that there is a difference. Asking my experience. And the question to you is, when I go through space and create it internally, Okay, so the question for you is, when I walk through the space and create it as I do that, then there's no use in saying that the sensory experience happens Separately also.

[35:35]

Also getrennt und gleichzeitig. Separate and simultaneous. Oder anders gefragt, du sprachst von circumstances, da war die Diskussion. To To bring forth the space, it takes more than just the awareness of interiorly or outwardly, exteriorly.

[36:40]

Okay, that mind is... that mind is not separate from phenomena and the taste of sameness. And you said it seems to take more than that. Yeah. Okay. It's good you experiment with this kind of thing. It seems to me you're a little bit too much trying to make a theory. And just noticing if you do it this way, another time you notice you do it that way, and you notice your experience, that's all. That's what I do. It's good that you experiment with these things. But it seems to me that you're trying too hard to make a theory.

[37:41]

And for me, I do it more like this. I notice how it is when I try it out like this. And then I notice how it is when I try it out like this. Have you all seen the video of the gorilla in the basketball game? Is it a basketball game or a soccer? Usually it's a basketball game. Jeremy and me, maybe soccer. Anyway, if some of you have said you don't know, there's some players, and maybe they have a white ball? White shirts and black shirts. White shirts and black shirts. I saw this 20, 30 years ago. Anyway... So you're told to notice how many times, it's suggested that you notice how many times the black balls or whatever they do, right? And in the middle of it, a man or a woman dressed in a gorilla suit comes into the game.

[38:45]

And he runs around and does things and then he leaves. And then you ask the people who watch the video, what did you see? They said, well, there were three times the blacks did this. Most people don't see the gorilla. But most Zen students tend to see the gorilla. But, at least in my experience, but they don't see the gorilla. Now I'm wondering what you're doing at Duck City. Yeah. Yeah, I'm doing three or four doksans at once, actually. But there was a Japanese woman who lived with us for many years. Yes, I'm done. I did a short cut. Anyway, Nakamura-sensei, her name was Hosaka-san.

[39:49]

An anecdote about her, just to show you how complicated the world is. In Gary Snyder's poems, she appears as Hosaka-san. In the poems of Gary Snyder, she appears as Hosaka-san. And her husband had been Mr. Hosaka, had been head of the Fuji Bank, I think. It's one of the Zaibatsu, like Mitsubishi and Toyota and stuff. Big controlling economic. hyper objects. And she did not like the way Japanese men treated there. And so she left her husband.

[41:01]

And she'd grown up in a household, I won't go into too much detail, but her father had four legal wives and three non-legal wives. And she was the number one daughter of the number one wife. And when he would come to visit, she told me, he would come in a palanquin, you know, one of these things, two people carrying, and he was singing in a palanquin. And she, when her father came to visit,

[42:01]

one of his seven households. He had complete households for all seven wives. And she would say, we'd all have to be with our heads on our hands as he went by, and we wouldn't see him. Hi, Papa. Anyway, so she had this, you know, and I could talk for the next hour or so on the details of the household life and things. But she with Admiral Shimizu, who went down with the Japanese fleet off Guam, her husband did. Went down with the Japanese fleet? Admiral Shimizu, her husband, that was her friend.

[43:21]

Her friend was the widow of Admiral Shimizu. And he went down with the Japanese fleet off of Guam in the Second World War. Okay, also, ihre Freundin war die Frau von Admiral Shishu. Shishu. S-H. That's not important. Just say something. I'm trying. Yeah, right. Musishmi. Admiral Musishmi. Anyway, so she and her friend moved to Kyoto. And they had no place to live. And a Westerner, I won't go into detail who this guy was, he was fantastic, he took them in and gave them a house. And Admiral Shimizu's widow started the Animal Rescue League, or whatever it is called in Japan, but she finally went crazy.

[44:24]

And Hosaka-san... The house she lived in was given to Gary Snyder by this American guy I told you about. And Gary Snyder, when he passed his house on to me, she came with the house. And she was one of my main teachers. I mean, she was just an extraordinary person. Yeah. And she... Anyway, she lived with us for years and moved to America with us and we built a tea house, the center, and with a friend, a carpenter, built a tea house for her at Green Gulch.

[46:13]

And then she got tricked into going back to Japan because she had to sign some papers which allowed... I don't know why I'm telling you all this, but somehow the complications of the world should be... Anyway, she went back to Japan because the family had owned this big piece of property in Tokyo, which was now worth a huge amount of money, and she was the heir, but they got her to sign it away because they were afraid she'd give the money to the Zen Center in San... I don't know why I'm telling you all this, but somehow I feel like I want the complications of the world to become visible. She was tricked into going back to Japan and she was the heir of the family.

[47:15]

The family belonged to a huge piece of land in Kyoto, which was then incredibly valuable in the meantime. And she planned to come back to America, but they took her glasses and kimonos away and put her in an old people's home. And then she couldn't even go out because she had no kimono to put on. And she wanted to come back to America, but they took away her glasses and her kimono and put her in an old people's home. And then she couldn't even leave the house because she had nothing to wear. So I went to see her a couple of times and if I'd had resources, but I didn't have money for some years to even go to the dentist. So you never met her, did you? I don't think. Yeah. Anyway, so I was with her and I didn't know, but I did get some friend to give her a kimono and get glasses for her so she could read.

[48:25]

If I'd had resources, I would have just taken her out of that place, put her on an airplane and brought her to America. But I had no resources to do that. And she often said to me, and to my daughter, oldest daughter, who was kind of her child in a way, too. You're my true family, but I couldn't do anything. And she died at 102 or something. But to give you a sense of the attentional world she lived in, She grew up in a world where there were many servants.

[49:48]

But you were not, the culture was you could not ask a servant to do anything you couldn't do yourself. So you had to know how to sew, how to cook, how to play musical instruments and so forth. And she knew all of these things. She could make a kimono and so forth. But talking about creating space. I took one a couple rooms of the house I had in Kyoto, which was going to be torn down, and I moved those two rooms to Green Gulch. This is separate from the tea house. And she lived in those two rooms before we built the Green House. The house that Gary Snyder, anyway.

[51:10]

So then I would be often with people meeting in the living room of the house that I had in Green Gouch, which is now divided into several apartments or something. But she would come in and she'd see us all there. And sometimes there were complicated meetings with people. She would look, lean slightly forward a certain way, walk through the room and no one would see her, just like the gorilla. And it's hard to know. I would say to people, by the way, that's Nakamura sensei who lives here. Who?

[52:24]

She just walked through the room. Huh? I mean, really, almost no one would see her. And I used to watch her. She'd come in. It's like she'd look at the room and she'd lean, every time it was a little different, lean a little bit into some kind of space that the gorilla would occupy. that's outside the framework of what everyone was observing, and she'd just walk right through those, and no one would see her. And I watched her walk through those, and no one would see her. So she could read the attentional field and walk through it. But this kind of refinement is not in our culture. I can tell you one other little example of this kind of refinement.

[53:40]

There was a particular kind of eggplant pickle I liked a lot. And Nakamura Sensei would have it with her rice. And we had the same kitchen and so I would have it too. And two or three times I said, I particularly like this pickle. And at some point I said, where can I buy it? And she kind of ignored my question. And then another time when I asked her, she said, well, I'll introduce you to the pickle maker. So we went through the streets by taxi and then through the streets of Kyoto to this ordinary looking house.

[54:43]

And she said this family has been making pickles for five or six generations. And they only sell the pickles to people who are introduced to them. And you only get introduced to them if somebody who already has their pickles notices you notice the difference between their pickles and other pickles. So I went in and they said, this is an American and he seems to know the difference between he likes your pickle and...

[55:45]

So they brought out that pickle, and I bought some. And then we left. I said, is that the only pickle they have? Oh no, they have many, but until you develop a relationship with them, they won't sell you any. And then I asked, but is that the only kind of pickle they have? And she said, no, no, they have a lot. But until you have established a relationship with them, they don't sell you anything. I mean, when you get into that in Japan, you never want to leave. It's so interesting. The next thing is even more complicated. Wenn man da in Japan hineinkommt, dann will man da nie wieder weg, weil das so interessant ist. Die nächste Sache ist noch komplizierter.

[57:08]

I didn't bring it. I have a Raku tea. Have you heard of Raku tea bowls? Well, it's an actual family named Raku. And they've been making tea bowls now for 16 generations or something. And so, I think it's worth telling you this story. So Nakamura Sensei, no, Suzuki Roshi's wife was the local tea teacher, tea ceremony teacher in San Francisco, one of them. Suki Roshi's wife was one of the most important teachers for the tea ceremony in Kyoto. Now these are the kind of anecdotes I would not tell in a seminar, but in doorstep Zen, we can do what we want. I would not tell such anecdotes in a seminar, but in doorstep Zen we can do what we want.

[58:13]

So, Mrs. Suzuki, Suzuki Oksan, asked me if I and Virginia, my wife and daughter, would like to join them. They signed up two or three years earlier to have a meeting with the Raku family in the Raku House, which is a national treasure Japanese house. And Mitsu Suzuki asked me and my wife Virginia and my daughter if we would like to go to a meeting with her. She had a meeting that had already been arranged for three years with the Raku family in the Raku house. And it was a house that was protected by a monument. So I said, well, sure, this would be fantastic. So I went with Oksan, Suzuki Oksan, and Sally went with me, who's now 55, and Virginia. And there were this group of American tea teachers. I think there were, I can count them in my mind, there were about 15, 16, 17 people, something like that.

[59:21]

And they mostly, there was a kind of conversation going on in Japanese, which I could follow to some extent in those days. And Sally was fluent in Japanese, and she was about six years old. So Sally was a big part of the effectiveness of this meeting because they loved this little Western girl who could speak Japanese fluently in the local Kyoto dialect. And she was soon back in the kitchen and back in the house and she was running around, you know, okay. And Sally was a big part of how effective this meeting was, because they loved this little western girl who spoke Japanese fluently in Kyoto, in the local regional Kyoto dialect, and then they quickly took her with them to the kitchen and so on.

[60:48]

Yeah, so they brought out a number of... Many of the tea bowls are quite famous. They're museum pieces, and they brought out a number of them, and we were each allowed to look. And you don't pick them up higher than your elbow can be on the floor. So I'm looking at they pass one tea bowl after another and you look at it. And there was one tea bowl I particularly liked. And their observant, they're noticing, I looked at that tea bowl more carefully, and the tea bowls have names. And I asked the name of, can you please tell me the name of this tea bowl?

[61:51]

And they said the name was, I don't know, Taibu, let's say. So I looked at it and then I passed it on. And then I know Suzuki Roshi likes, loved T-Bulls. And I knew one of his motivations for coming to America was he didn't like the fact that in those days, like Made in China, in those days Made in Japan meant cheap. And I knew one of his motivations for coming to America was that he didn't like the fact that Made in Japan meant cheap. So I thought to myself, I'd love to give a tea bowl to Sukhiroshi.

[63:06]

That's part of my upcoming transmission ceremony. So I don't remember exactly the sequence, but I asked, is it possible that you would make a tea bowl for my teacher? And they said, well, maybe you'd have to ask. Now they make the tea bowl from clay that they curate or age for a hundred years. And the ashes of the previous What's the name of the t-ball?

[64:19]

Raku. The ashes of the previous raku master are in the clay. And I said, well, I would like this t-ball within about six months. And I was told, the raku master of that point, he makes them when he feels like them. He only makes a t-ball when he feels like it. And they're made in a kiln outside behind the house. And they're made in a kiln outside behind the house. Have I ever told you this story before? I think so. Yeah. Anyway, and he said that we talked a little about his son will inherit the thing, but he won't teach his son only a percentage of how you do this because the son has to figure it out for himself.

[65:37]

So he said he would see if he could make a tea bowl. And if I'm correct, I paid $300 or $600 for it. It's probably worth $100,000. Anyway, something unbelievable amount of money it's worth. I have not sold it. At least it's worth $10 or $20, something like that. But he knew I had no money, etc. So I got a message at some point, after three or four months, that he'd made a tea bowl.

[66:42]

But I didn't tell you. They asked me to come back to view tea bowls before he made the tea bowl for me. And I realized I knew enough to know I was being tested. So these T-bulls, and I was a group of people I didn't know, but I was with them, and these T-bulls were passed. And they were different T-bulls than had passed the first time, except the one they'd noticed I liked. And there were different teabags that were wrapped around for the first time, except for the one from which they noticed that I liked it.

[67:45]

And so when that one came, I said, oh, Watachi no Tomodachi, Taibun. That's, oh, my old friend Taibun. And clearly, They noticed I liked that tea bowl, and if I hadn't noticed it the second time around, they wouldn't have wanted to make a tea bowl for me. I now have a Raku tea bowl in a nice little box, and I use it every day, and in Crestone, and it's the first, maybe the only tea bowl they ever made for a Westerner. But I, of course, gave it to Sugiurishi, and he had it for, I don't know, ten years or seven or eight years.

[68:54]

But before he died, he told his wife to give the tea bowl to me. After he died, she gave me the tea bowl. So let's have a break. from anecdotes. But it was extraordinary to watch her invisibly walk through the room and not look like a gorilla.

[69:39]

@Transcribed_UNK
@Text_v005
@Score_79.09