I would have liked to have given you a welcome speech at the end. But reality is not a concert of wishes. Andreas, we are not here for wish you something, we are here for so it is. When I was Tenzo at the time, that was a saying that always hung next to the menu plan. And insofar, thank you, thank you, Roshi, for the second wake-up call this morning. Because I don't think that's the case. If we want to use the word reality as a description of our worldview and practice seriously, then it is necessary to find answers to the questions of our time.

[01:11]

So, and that must, I think, must, when you look at our leadership and so on, that must be our claim as individual and institutional. Yes, and at the same time I had two, two people who appeared to me this morning, Two thoughts at the same time, which were different. Thoughts and feelings. One was the feeling of Roshi so clearly. So clearly. With which... How should I say it? Um... Maybe almost, there was the feeling of urgency in it.

[02:26]

I didn't hear that we put the topic into a sangha room like that, not in that urgency. We put it in the middle of the room. We have, of course, we talk about it, but to put it in the room like that, yes. Da war meine erste Reaktion, ja, und auch seine persönliche Betroffenheit zu hören, war meine erste Reaktion, ja, so ist das. Was er sagt, das ist eine Beschreibung für den Zustand der Welt, wie sie tatsächlich gerade ist. And yes, that is our task, to form an attitude in it and maybe an answer to it. Not one, but maybe many answers. And the second was such a completely different feeling, that also appeared somewhere in the middle, such a, uh, really now?

[03:34]

heute Morgen, du stellst jetzt heute Morgen die schwierigsten, vielleicht schmerzhaftesten Themen unserer Zeit in den Raum. Das machst du jetzt. Ja. Aber bei mir war dann, ich habe das, tauchte auf, der Gedanke, und dann it was very quickly clear that there is no good moment for uncomfortable truths. So what we have to do with this, no matter when someone brings it to us, it just doesn't fit right now. It crosses our scripts. Dermaßen fundamental.

[04:47]

Dafür gibt es halt keinen guten Moment. Und dann ist das vielleicht der beste Moment. Der Moment, in dem wir an einem Punkt sind, in einem Sashin, wo idealerweise wir unser Leben in einer Vollständigkeit mit Aufmerksamkeit durchdringen, That we, as someone said this morning, I have now the feeling that I am sitting at a control center in my life. The Sashin brings me to a point where I am sitting at a control center. Yes, then maybe this is the best moment to look at larger connections. And so again, thank you for the good moment. The first point that comes to mind is the question, do we have an interest conflict here in practice?

[06:00]

In other words, how far is my practice a project in a very positive sense, a project for self-division? I come here with a feeling that my life is somehow good and healthy and that my problems are perhaps less stressful and that I am calmer, whatever. I come here with such a... certainly, I think, with the personal... Agenda will ich gar nicht sagen, aber mit dem persönlichen Feld, das Klärung sucht. Und dann gibt es die Praxis als Weg der Tatsächlichkeit. So beschreiben wir sie.

[07:02]

Gibt es da ein Spannungsfeld? Ist das ein Interessenskonflikt? Praxis als Selbstheilung und Praxis als Weg der Tatsächlichkeit. And maybe that's something for each of us to look at in our own practice. Do the voices of the world actually disturb me in my own process? I think different people have different moments, different reactions to it. But fundamentally, what I want to say here is that As far as two topics are concerned, I think it's only because we haven't fully understood the causes of the topics. In essence, it's one and the same cause.

[08:12]

Das Leiden, mein eigenes Leiden und das Leiden der Welt haben dieselbe Ursache. Fundamental ist es dieselbe Ursache. Insofern ist es ein Thema. Es sind gar nicht zwei Themen. Das Leiden der Welt ist mein Leiden. And my suffering is the suffering of the world. What is the fundamental cause, as the Buddha teaches, and how we can perhaps reflect on it in the silence of a session, the fundamental cause is the separation between me and the experienced separation between me and others.

[09:20]

I say experienced separation because it is not a real separation. It's an experienced separation. So, actually, it's like this. With every single breath, I breathe in, I don't know exactly how many, but a fraction of a molecule that Julius Caesar exhaled in his last breath. One of these molecules is in every single one of my inhalations. Based on the assumption long enough ago that his exhalation has now been distributed relatively evenly in the world, then after all these centuries it is still one of these molecules in my inhalation. Every time I drink water,

[10:23]

Then I drink the same molecules that dinosaurs have already drunk. All of them. Everything that's in there. Water is totally old. Every molecule has already run through the body of dinosaurs. We don't experience that. Of course we don't experience that. We can't even experience the details of it, but simply because there are no, let's call it, sensory markers for it. When Julius Caesar took his last breath, there is no sensory marker for it, where he placed his molecules with a small flag. And of course I can't do it now when I say, ah, yes, that was it, what just landed in the back of my nose, that's the sesame molecule. Of course it's not like that.

[11:26]

You have to think about it to the end. But the reason for it is the lack of sensory markers. The fact, however, is absolutely experienceable. The fact of the penetration, that we are penetrated by everything else, of course it is experienceable. Let's start here. Where do I sit? On the pillow, on a platform, on the floor. The earth carries this body. Of course it is experienceable. The only reason why I usually hide it from my experience is because I don't care. But not because it's not experienceable. That's a real difference. Why do I care? The earth carries me, but I don't care. I don't care if I put my life into the services that I now put into a self-project.

[12:35]

Then then I notice, then my experience becomes, then I construct what I experience in relation to it. The experience is purpose-oriented. It looks at what I need to continue my implicit agenda, to continue my self-project. And as long as my life is some form of self-project, certain things become And very likely, if not our culture, something that society currently demands from us and so on, then it is very likely that the details of the mutual dependence and penetration do not get any place in our projects. Right?

[13:36]

Something like that. They are therefore relatively Unwichtig. Aber wir sagen, ich sag jetzt hier, dass die Ursache des Leidens ist die fundamental, die erlebte Trennung zwischen mir und anderen. And I say, you could also experience it differently. And as I just said, I hope that at least on a mental level it is clear to everyone that it is actually different. We see that everywhere. That it is actually different, but is not experienced that way.

[14:39]

This is the definition of blinding. This is the belief in wrong views. And this should also be a little red flag for us as experienced scientists. That our experienced reality can and does deviate von tatsächlicher Wirklichkeit ist eine rote Flagge. Bedeutet, dass wir unsere, unser Job ist dann, unsere erlebte Wirklichkeit in Einklang zu bringen, näher heranzubringen daran, wie die Dinge tatsächlich existieren. Und zwar, man kann so viele Perspektiven einnehmen, die existieren. Ja, es stimmt ja auch tatsächlich, that, what do I know, that success gives advantages. It is also a form of a certain perspective. Then I can just pursue success. In this respect, it is not even that. It is more like the kind of reality we look at is a reality bound to an intention.

[15:45]

The intention is fundamentally not to do any harm. The question here is not only what is reality, but how do I have to see reality if I don't want to do any harm? It's not that easy. It would even be better, how can I actually see and behave in reality, to even do good, in English, benefit. But sometimes, I asked Roshi at some point, why don't we just say as praise, I want to do good, that's much better than not doing any harm. And then he said, yes, because it is sometimes not possible to do good.

[16:59]

But the least you can do is not to do any harm. But these two, not to do any harm. And to contribute well-willingly. Das ist die intentionale Position, von der aus wir uns in dieser Praxis, in dieser Schule mit Tatsächlichkeit verbinden. Okay. I've been asking myself for a long time and again and again what, and not only me, we are often asked here, sitting still, doing nothing, what does that help the world?

[18:02]

And also there, I want to come back to... I think the question should be, if you ask this question, then I find it important to ask, What would help the world? And what is the cause of the suffering of the world? Then you have to ask this question. And if you ask this question, In this question package, I definitely see, and this is something I am very grateful for, again, that Roshi now has a Sangha process. It's not that he's starting today. It's been a long time since we've been thinking in that direction and changing the place and so on. But still, now maybe again more explicitly, the question is put into the Sangha.

[19:17]

Aus diesem Verständnis heraus, wenn wir in unserer Schule die Ursache des Leidens so verstehen, wie ich gerade gesagt habe, that suffering begins where a separation is fulfilled, between me and others, which is then expanded into the most harmful separation that we currently experience, which is the separation between us, the people, and the non-human. And the basic idea that all non-human things in monetarer, am Ende in monetarer, oder in einer Form von Werthaftigkeit übersetzt wird, und dass wir uns diesen Wert dann quasi monetär aneignen, also diese Art von Kreislauf, dass wir trennen zwischen Menschen, Nichtmenschen, und dann bemessen wir das Nichtmenschliche in Form von

[20:20]

That we use. Okay, so these are examples of differences that are obviously harmful. And what I find crazy about it is that acting is now almost inevitable. I mean, within the system that is based on these differences, that is the system in which we live, we act in it, but the system itself is based on certain differences. And so we're not that far off the mark when we say, hey, the suffering begins with harmful differences. Let's look at them first. If we want to find a new kind, a new kind of presence and a new kind of present, then maybe harmful differences first

[21:25]

infrage zu stellen, genau anzuschauen, aufzulösen und neue Systeme, neue Gedanken, neue Handlungen, neue Gefühle fasst, aus einer anderen Art und Weise jetzt hier in diesem Augenblick zu sein, zu schöpfen. And what happens when I let go of this fundamental distinction between myself and the other? What kind of new kind of presence is created then? What kind of new kinds of actions are created then? I think that the first point for a place like us and for a Sashin in the way we have done it now, the first point is maybe really to bring us there where we can feel the alternative.

[22:45]

That's why, even before the answers are prepared, maybe really first of all, if the way we construct the present reality is the problem, then it's about this reality first. To question, to dissolve and to bring us to the point from which a new creation of the world and a new creation of myself becomes possible at all. There are a few really great projects, Max has recently made me aware of them, but there are also great projects in America that follow exactly this approach, they are called Eco-Dharma projects, where the idea is that ecological action

[23:51]

that ecology begins in being here now. Ecology begins in the way I experience this moment. And action arises from this moment. We can talk about everything. We can talk about the form of practice, which are really meaningful, which forms create the individual and collective urgency that is necessary to dissolve existing systems at all. Which forms of practice can do this? Bring us to the point where we question ourselves at the points that we would otherwise never question. We can talk about everything, about the forms of practice, what is meaningful, what is not meaningful, and so on.

[24:55]

We can talk about the concrete forms of actions. I'll just briefly ... I think, for example, this would be a good topic for a Sangha discussion now. What forms of actions can this Sangha ... accept, take on, carry on. And I think in our case, for example, to think in networks, for example. So quite concretely, we are thinking here, our heating system is 30 years old. Then there is new energy supply anyway. Ideal. Let's see what is realistically possible. But ideal would be in our context here, not just to put a new heater in there, but to change the energy supply of the whole village. There are great projects.

[25:57]

My father did it in our village. He didn't exchange our own heating. He turned the whole village into biogas and earthworms. He made the whole village energy-independent. So I think if you start there, that we don't just, if we think about this place here and what we can do, then we don't need to think of ourselves as a capsule. That's the exact problem. The fundamental separation. We don't have to be the egg-laying wool milk bitch. We don't have to... We don't have to... This is a possibility. I just throw it in the room, just as a way of thinking, so to speak. The same goes for food.

[27:08]

Of course, we can grow our own food. But we also have a food supplier who follows exactly this project. If he could afford it, he always says, he would only use regional and only sustainably organic food. Was sollen wir denn hier, sollen wir ihm Konkurrenz machen? Sollen wir denn hier unsere eigenen Lebensmittel bauen, wenn der nebenan wohnt? Dann können wir uns da einbinden, dann können wir Netzwerke formen. Und unsere Einsicht, dass die Idee der Trennung das Problem ist, auch auf institutioneller Ebene, aufgreifen. Und das sind alles Dinge, über all das können wir reden. Was genau wollen wir tun? Was die Formen der Praxis? Nur der grundlegende Gedanke. Meine persönliche Meinung ist, Das Wichtige ist, Formen zu finden, die den grundlegenden Gedanken in allerletzter Konsequenz bis zum Ende verfolgen.

[28:09]

Individuell. Und das erfordert auch für jeden Einzelnen von uns eine echte Konfrontation, eine echte innere Aufrichtigkeit. Und diese Dringlichkeit zu uns zu nehmen. Da beginnt es. And to keep the mirror to ourselves. To be honest with ourselves. If I represent this and that now, why do I do that? What's behind it? Where does it come from? And I really hope that a Sashin like this, and that a place like this, can be a place where personal transformation and what we might be able to do for the world, can come together.

[29:19]

In a Sashin I am always surprised how much, I now hear this from others, how much it is so that our life is usually our personal life and life in general is complex. There are so many topics and also what we are talking about here, these are all big topics, complex topics. But when we sit on the pillow, most of what is then is, oh, my back, my knees. I say again, that is one and the same topic. My back and everything we discuss here is one and the same topic. There are so many layers.

[30:51]

So many layers. It's all information. Information can also be fleshed out. I am something like fleshed out information. aus vergangenen Generationen, inzwischen all das, was ich durch die Jahre aus der Dharma-Praxis aufgesogen habe und mit eingefleischt habe, dann all das, was passiert in Kontakt, manchmal auch wirklich mit traumatischen Situationen, was sich da Abspeichert im Körper. Ich bin verfleischlichte Information. Und aber auch die Welt, das ist verholzlichte Information.

[31:58]

Die Information des Sonnenlichts, die Information des Regens. Das ist verstofflichte Information. Felder von Informationen. Wo beginnt in diesen Feldern von Informationen, und jetzt dieses Mal ohne die Antwort vorzuliefern, die Trennung von selbst und anderem, wo in diesen erfahrenen Feldern von Informationen, wo beginnen wir vom Weg abzuweichen? Wo beginnst du vom Weg abzuweichen? When Suzuki Roshi says, everything constantly loses its balance, but in the background there is complete harmony.

[33:37]

In these fields of information, where does the harmony begin? Vielleicht beginnt die Harmonie irgendwo an einem Punkt des Geistes, inmitten eines stillen Punktes des Geistes. Und vielleicht ist die Harmonie eher etwas, was wir nicht tun, als etwas, was wir tun. Can you feel something like that? Where does the harmony begin? In the middle of everything? Where is the point at which everything is too deep, and without value, everything is too deep?

[34:53]

so on his place is, as it is. Because what it needs in the middle of these topics that we are discussing here is also a kind of human being who is in the middle of everything that is, who can look into his eye and in it der das auf eine Art und Weise bezeugen kann, bezeugen und darin präsent sein kann, die Wohlwollendes fördert, Gutes fördert, vielleicht auch stabil und unerschütterlich darin stehen kann und das Schädliche nicht weiter nährt. Wo ist dieser Punkt in dir und welche Art von Mensch ist das? Kannst du dich da hinein schmelzen? Vielleicht ist es eher etwas, was wir in der Tiefe unseres Seins nicht tun, als etwas, was wir tun.

[36:15]

And when we find this point and Von da aus das Tun und Falten können, dann gibt es auf einmal diese ursprüngliche Trennung, nicht mehr herstellen. Dann gibt es auf einmal 10.000 Dinge, die wir tun können. Und diese 10.000 Dinge, die können wir mit Kraft und mit Entschlossenheit tun. Davon bin ich überzeugt. I hope that this session can be relevant for you personally, for us as sangha. And I hope that it can contribute to finding the essential points and to create new worlds out of them.

[37:23]

Das war jetzt der letzte Vortrag, aber das Sashino ist noch lange nicht vorbei. Zwischen dir und der heißen Schokolade liegen noch unendlich viele Momente. Und jeder einzelne ist zeitlos. Mehr sag ich mal nicht. Bitte fang da an. Nimm diesen Tag sehr ernst. Komm nicht zu spät zum Sazen. Rede nicht unnötig. Nutze die Tiefe der Stille, die hier möglich ist. Verbinde dich mit der Kraft der anderen und mit unserer gemeinsamen Vision, was auch immer sie genau ist und werden will. Dankeschön. Thank you very much.

[38:26]

@Transcribed_UNK
@Text_v005
@Score_72.76