This must be fairly apparent to you. Yeah, I arrive here and I sit down with you, my friends and some new people. Yeah, there's some topic that somehow appeared from the past. Yeah, and then I, and then, you know, through being here with you and the topic, I see where it leads. Yeah, and I'm not always sure it leads anywhere useful for anyone. That's the price of Yeah, I suppose the price of this way of doing things.

[01:02]

On the other hand, we sometimes find ourselves in the same pool of the present. Cool, like a lake. And, yeah, sometimes we're quite similar, what we say today, wavelength. And, but in any case, this is This way of doing things is an example of the attitude at the center of practice. Well, that we can call, sometimes we say, uncorrected mind. In a way, what we're doing is kind of interrupting or breaking up the text of memory.

[02:15]

And if we speak about original mind, in some way we can say its originality is not that it's from the past. But that it's original or new or an origin. Yeah, quellen. In the immediate situation that we can't even call simply the present. And so, you know, a phrase, you know, like Delgin's about the hundred flowers are red, etc., Und so eine Wendung, die ich euch gestern gegeben habe, von Dogen, mit den 100 Blumen, die rot sind und so weiter, der ist dafür gemacht, den Text des Gedächtnisses aufzubrechen.

[03:48]

Und wenn es heute möglich ist, dann werde ich darauf zurückkommen. And of course what we're doing here, I'm trying to do here with you, is to break up the text of predictability, memory. And just to see where things lead. So, reports from the groups. Where did they lead? So we had a reporter from yesterday. Andreas, who's next? Oh, please. So we had a reporter from yesterday. So we started out with everyone sharing their own experience and what you said.

[04:53]

And we've noticed that connecting to what you said in our own experience, there were very different ways of doing that and very different topics that it was heading into. In other words, starting from what I said led in various ways depending on the person. Yes. For example, someone told me that that he connects what Roche is talking about with music. He was a musician and said that he finds a form of pre-verbal experience or pre-verbal expression in music. And there you express something that is not so verbal yet.

[06:11]

So one person felt what you said when he was doing music when he was playing his instrument and he said that in this you would find a pre-verbal kind of expression something that he cannot quite put in words yet and another person said that dass sie ein Gefühl hatte von Unerschütterlichkeit und davon so einen halben Schritt zurücktreten zu können und damit in eine Haltung der Unerschütterlichkeit und es nicht berührt werden können, hineintreten zu können. And another person described how she could step half a step back and feel a kind of imperability.

[07:13]

Imperturbability. It's not very imperturbable to try to say the word. And that whatever would happen with the contents of mind Whatever would happen with the contents of mind wouldn't really be able to move her. There was a different kind of stability in it that helped her to live her life. And that this was something that's really nourishing and very important for her. That was also something for her that was very important and nourishing. And another person said that he had a feeling of being located behind his eyes and a feeling that that when you are behind the scenes, you don't solve the concept of having a head, but instead you have the feeling that you have a wide and definable window in which the world appears?

[08:44]

And another person described how he could have a feeling of being located behind his eye, and then he would have a sense of breaking up the concept that he has a head and two eyes, but rather there would be a kind of undefined window in which the world appeared. And that's really something where you can feel you are not moving, but the world outside is moving. Sounds good. Please teach me. Hinter diesem Fenster hatte er dann auch das Gefühl, dass das, was dahinter ist, nicht wirklich sich bewegt, sondern dass das etwas ist, was in Ruhe ist, und dass die Welt sich darum herum bewegt. And then there was the connection to the sentence, What is your face before your parents were born?

[09:53]

And then there would also be the connection to the face before your parents were born. and a feeling of breaking up the story you tell yourself, about yourself, and a way of existing that's free from memory and from also expectations, just from your structure, in a certain way. That was a lot. Yeah, it was a lot.

[10:59]

In the end, we decided that not knowing is nearer than that's what we can do. So in the end, we decided that that's not what we can do. So in the end, we decided that that's not what we can do. So in the end, we decided that that's not what we can do. Yeah, there's a lot of musicians for some reason practicing in the Dharma Sangha. Sometimes they almost rival the number of therapists. Yeah, and... Often I've been told that the feeling of playing an instrument, particularly when you find yourself playing with another person in real concert, in real connection, it's very close to what when they feel most concentrated in meditation.

[12:04]

Yeah. And Dungsan, when he first left one of his teachers went, starting on his journey at that time, crossed a bridge and he found that the bridge was moving, not the water. That sounds not so different from the person who felt the world in the window. But you know, hearing these things, you know, yesterday too and this morning, I think unless you have the experience of meditation,

[13:25]

Where you feel the validity of a way of being alive. Even a validity, a solidity that's clearer, stronger than our usual life. Unless we have a feeling of that, these things that people experience sort of like, just sound like words. Okay. It's very funny to have Nicole saying things that I didn't say. Usually you're only saying things that I say, and now you're saying things that I've never heard. You'd think I'd learn German hearing what I say translated all the time, but it's just nice sounds. Wenn ihr denkt, ich würde Deutsch lernen dabei, dass ich die ganze Zeit für euch übersetzt werde, dann ist das weit gefehlt.

[15:02]

Das ist für mich einfach eine nette Klänge. Okay, who's next? Also wir haben auch bei uns geguckt, ob wir was kennen, was dem entspricht, was Hoshito an Erfahrung beschreibt. So we've also looked for anything that correlates with what you described? And somehow each one of us could relate to that. So somehow everyone could find something in his own way that relates to... For example, one person reported that when she was doing qigong or power walking...

[16:05]

So one person described that while doing Qigong or power walking he would have a sense of ease and flow. I studied a lot of exercises and found out that if you master the exercises really well, that is, if you have integrated yourself, Another person who is a physiotherapist reported that she had learned a lot of exercises and when she was really able to embody these exercises, then this results in a sense of freedom because she didn't have to think about the exercise.

[17:22]

Someone else told me that she often had the feeling to be loved by God, to walk in the sight of God. There was also the sense at the same time, how could God love such a dumb hair? I wondered that myself. Even dumb coughs get through the eye of the needle. Someone else reported looking at a flower, not seeing the flower as an object, but it was more a feeling of being connected to the flower and being followed.

[18:51]

I think that another person reported that while he or she was observing or studying a flower, that there would arise a feeling of really being connected to the flower, not so much observing it anymore, and also kind of friendship with the flower. Then we had someone who had an experience, he was sitting in the car and another car drove out of a parking lot, and the person knew, ah, the car is going to crash against my car. And then we had another person who described that he had an experience once he was sitting in a car and he was going back from a parking lot, going backwards, and there was another car coming and he realized, oh, this car is going to hit my car really soon. Geld? At the same time, he knew it won't be so bad.

[20:09]

It was just a small... And he could just look at it and even have a kind of inner smile when I'm watching it. I know the feeling. Okay, thank you. And then we could not agree on what you actually mean by saying intention. And what I understood is that it simply means that you decide on something. But this morning, beneath the shower, I thought maybe it's more kind of alignment, either alignment or being directed into some directions.

[21:18]

Okay, I should probably speak about that more at some point. Yeah, once I had this inner smile because somebody was coming down the table pouring tea for everyone. And this person was about three people from me. And I thought, he's going to pour tea all over my shoulder. And it was just a fact. I could feel it. So I put my cup up and I... And somehow he managed to get tea in everyone else's cup but mine. He poured it all over my shoulder.

[22:37]

It was David Chadwick, actually. And I just could smile because I knew he was going to do it. He didn't mean anything wrong by it. It was just... Okay, someone else? There's one more, I think. Oh, okay. Get your reading glasses on. Okay. So we exchanged quite wonderful experiences on the topic of arriving, but actually I want everyone to report on that, myself, because I never can.

[23:50]

I can say it sooner or later. But for me, arriving happens while reciting the sutra. We have also talked about permeability and connection to breath. that this was something quite important for us in everyday life situations in order to be able to maintain a certain distance. Then someone spoke of the difference between thinking and inner knowledge, because inner knowledge is a real intuition and thinking has a quality, a high quality.

[24:54]

And someone else talked about being quite clear about the distinction between thinking and this kind of interior knowledge, because this interior knowledge is really a kind of intuition and has a very different quality. Yeah. And that while thinking you need a lot of decisions too fast because they are not in bond yet. And we've talked about mind and mind being anchored in breath. And for me questions are else like, what is thinking and what is experiencing what we know?

[26:13]

Where does mind appear? Where does it go? And where does it disappear? And then is mind and movement different from mind and rest? And personally, I made a wonderful experience that's comparable to sitting. Comparable, yeah. I was hiking and a lot of people have the concept that

[27:14]

Climbing up on a mountain is more difficult than going down. But actually it's much more difficult to walk down a mountain because the weight will be on the left. Yes, it's harder on the knees. Going up is harder on the heart. And I have the experience In combination with the breathing, if you concentrate on the breathing, you don't have too much pain afterwards. That means, if you really breathe in the joints, in the legs, you don't have too much pain afterwards, as if you don't concentrate on the breathing. And I made the experience that by connecting to the breath and directing the breath into the knees in this case, there won't be as much pain as when you don't do that.

[28:29]

And the same thing happens also in Sajjan. And then we also talked about the connection within yourself. So I feel an inner connection, a connection within myself. For example, while I am listening, I can start talking to myself. And then we also talked about the connection within the Sangha and this kind of conspiracy. For example, I feel the connection within the Sangha and when I called Bernd last week, he said, oh, we just talked about you. Yeah. The American Indians call that the long body. Like when you're about to phone somebody or you phone them and they say, I'm just going to phone you.

[29:36]

We can't explain it, but it happens. Does anyone have something they'd like to add or say? Well, you did, yeah. this person had the experience of some kind of clarity when she was watching a video of lecture of Guru Papaji or something. I don't remember. Guru Papaji. I don't know the name. But watching this video was so overwhelming for this person. and had the consequence of experiencing some kind of clarity and at the same time the absence of the person who was experiencing this clarity.

[30:54]

Someone had the experience of having a lecture from a guru, I don't remember the name, who said that it was overwhelming, that it was connected with a feeling of clarity and at the same time a feeling that the person who doesn't really experience this clarity is there. Okay. Tara? Tara? There is a therapist now. She said, I know that also when you are in a certain situation with somebody and the person has problems and you don't know what to do with them and you sit there and are helpless in a way and when you don't think about what to do and you go to the decks and talk to the spiritual mind,

[31:58]

Yeah, in German, please. Yes, it's nice to be able to do something when you're free and you want to do something, but it's hard to be in a situation like that. And you're just relaxed in the sense of knowing, and then all of a sudden you're alone, or you're on the next step, and you're alone. And that's what you do. I have a question? about letting happen, or would let passion happen.

[33:10]

For example, when you explain your story with tea, when is the moment to say, okay, I know you have tea falling over my shoulder, and I take it as a side note, how to get through it, or how to make the experience to get through it. I think there's sometimes a misunderstanding of letting happen, and how acceptance can help. Yeah, that's the when you let something happen and when you don't let something happen. For example, if you know that tea will be poured over your shoulder, do you go into the experience that you will be burned right away? Or do you accept it? Or do you take the experience out of the way and take a step to the side so that you don't get burned?

[34:15]

And I think there are often misunderstandings So I didn't quite understand. I mean, there's the question of somebody's coming along and you have a feeling they're going to pour tea on you and so you can avoid it or you can accept it. But even avoiding it in this case is accepting that it's going to happen. uh so okay um but then you're saying what does acceptance mean in general is that what you said Yeah, please, why not? Also, ich habe das nicht ganz verstanden. Das heißt, die Frage ist jetzt, ob man etwas vermeidet oder akzeptiert. Und das heißt, wenn man, also du weißt, dass jemand Tee über deine Schulter schütten wird, heißt das dann, du vermeidest diese Erfahrung und du willst diese Erfahrung vermeiden, aber in diesem Fall vermeiden würde immer noch bedeuten zu akzeptieren, dass das geschieht?

[35:27]

Oder wie setzt dich dem auf? Well, what we're doing here is, one of the things anyway we're doing here is widening our sense of, well, our experience, our mind and our body. And I suggest in this process you don't think about one's better or this is a better way to be or think or something like that. So we're through meditation and through, yeah, just our contemporary culture, we're having a, you know, wider range or inventory of ways of being.

[36:40]

It's a part of a very fundamental transitional process in our culture, I would say. And I would say on the whole, and I can't really speak about Europe, but probably it's pretty much true as similar to what it is in the United States. Is that the actual, we have our customary world view. And then you have the facts of how we exist and how the world is are really quite beyond our world view. And most people haven't adjusted to how different, in fact, the world is.

[38:29]

And you have a societal and political reaction against that and going way to very fundamentalist views to kind of protect themselves from change. So in America you have very fundamentalist views now as the constituency of the present political situation. I mean, taking literally that the world was created 6,000 years ago, things like that. Hi. I know somebody 6,000 years old.

[39:59]

I'm kidding, but I mean, we have objects, we know. And, you know, we have the revival of ideas about... Israel, so forth, which were part of the founding of Zionism, what, a couple hundred years ago, 150 years ago? A hundred years ago, yeah. So as our societies in the West struggle to tenetize to create a new worldview.

[41:11]

And those who can't do it, they're going back to a very kind of safe or predictable kind of way of looking at the world. And we not only have the still not fully grasped view of science, But we have these two cultures, two civilizations of Asia and Europe coming together in ways they never have before. And just, you know, for example, what Ingrid said. that coming down the hill she can put her mind through her breath into her knees.

[42:23]

Yeah, I mean, we take things like that sort of for granted now. But when I was young, nobody would have said that. Mm-hmm. But now, as you know, my friend Mike Murphy did a lot of research on how athletes experience things. Yes, or as I mentioned, Arnold Schwarzenegger. A pump with a mind in it is worth ten without. And now athletes will run in the visualization of their running. People running the mile or something like that.

[43:23]

Yeah, what Michael noticed, having started meditation back in the late 50s, And being simultaneously an extremely good athlete. He noticed that athletes have experiences which they in those days wouldn't talk about. Which parallel meditation experiences. And he, you know, one famous football player which told him a whole bunch of stuff when he was drunk. The next day denied it all. He said, I was drunk, I didn't mean any of that stuff, it's not true.

[44:38]

But 10 or 15 years later, athletes talk commonly about these things. They even have advisors who help them with Okay, so what am I saying in relationship to what we're doing? So one is we're in the midst of a culture which is changing. And if you practice meditation and mindfulness, aspects of being alive are opening up to you perhaps that don't belong to Asian culture or Western culture.

[45:39]

Yeah, so we have to put these things together. And we're doing it together and you each have to do it individually. So... Yeah, so... You don't want to try to fit it all together too quickly. Okay, and rather I would say that you take, and you don't try to, yeah, you don't try to fit it together or think it together or philosophize it together.

[46:46]

Yeah, or jump to conclusions at all, something like that. Okay, so you just notice your own life. And you live mostly the way you live. And yet you don't discount these other things. Okay. All right, so let me come back to acceptance. Okay. Now, acceptance, you can't generalize. We should always accept this is not true. But from a yogic point of view, well, let's say, from a philosophical point of view, acceptance is a more fundamental way of looking at things.

[48:07]

I'd say philosophically, not yogically. Oh, sorry. Philosophically, it's a more fundamental way of looking at things. Science would say, let's just look at the way things are. We have to accept that it's like this. And yogically we would say that acceptance is a more fundamental way of mind and so should be our initial way of mind, initial state of mind. But it's not our only statement. Because we also want things to be different. We want to change things. We want to improve things. And this confusion, you know, the acceptance is a big, yeah, big positive thing in Japanese culture.

[49:31]

So during the war, Second World War, they tried to get you to accept the emperor and accept the government. Because this is wrong. It's a complete misuse of the idea. So acceptance makes sense yogically as your initial state of mind. What's here? You just accept it. And now the next state of mind is what to do about it. So acceptance, you know, if you're in a car accident, you may not want it to happen. But you're not going to function very well unless you accept it's happening.

[50:36]

But then you don't just say, oh, I'm in a car accident, too bad I'm dead. I mean, it might be a good way to die, but no, you do something about it. So acceptance is a good initial state of mind, but it's not the state of mind we want in all circumstances. that we want in all circumstances. Then we have the phrase, just now is enough. But just now is not enough, we need a break. So, let's have a break.

[51:23]

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