Now these, good morning. Good morning. I've never seen the platform so far forward, but maybe it's good. I haven't seen the platform so far forward, but maybe it's good. I guess one of the reasons why these two seminars or these two events, the city group representative meeting and the doorstep zen... We're scheduled at the same time, is that there are only two requests for Doorstep Zen, so we thought we'd just combine the two. One reason why we started to put them together is because until recently there were only two registrations for Doorstep Zen in August and then we thought we'd just do both events together.

[01:10]

So now there's, I guess, nine, plus me, plus a translator, so for the doorstep then. So we have to decide. I think we'll separate it after this talk. But both, basically the reason for doorsteps and the city group, a representative meeting, aber im Grunde genommen ist der Anlass für Deutschland und auch für das Treffen der Staatsgruppenrepräsentantinnen im Grunde der gleiche. And I am trying to make the experience of my being retired from teaching a real

[02:22]

By not coming to Zazen and the Zendo so much, and mostly I'm just sitting in my own little sitting altar, Which I like, it's quite nice, but I miss sitting with all of you too. But it's, you know, then I can every now and then return from the dead, you see. We haven't seen him in weeks. Oh, look. There he is, covered with dirt. And also, I'm... really enjoying writing.

[04:05]

I went to Freiburg for a doctor's appointment, partly this. And then I just stayed there until yesterday. So I've been there, what, two weeks or something. And what I'm writing, I mean, it's quite a few different things at once, but it's quite difficult. I mean, I really enjoy it, but it's quite difficult. There's no easily available language or even concepts for what I want to feel I should write about. And I think I've, you know, I never know exactly what I'm doing, but I think I've cancelled Doorstep Zen.

[05:18]

And I don't know exactly what I should do, but I think I cancelled Doorstep Zen. And somehow I'm still doing it again, but I think I cancelled it last time. And with the Doorstep group a month or so ago I talked about it. I don't feel I can say what I think we should practice and look at just by face to face teaching. The reason for this is that I have the feeling that what I believe, what we should practice, and what I want to talk about, I have the feeling that I can't really convey this in the encounters face to face, in these meetings.

[06:34]

Yeah, this is for me a huge practical and instrumental shift. Because I've been committed my life to face-to-face teaching and practice. And I would say that's because what I've been teaching or showing or trying to show and teach is what I would call realisational Zen. And the reason for that is that what I'm trying to teach or what I'm trying to show is something I would call Realization Zen. This is your new outfit from Japan? Kind of cute. I want one.

[07:45]

It's just mine. I don't think that would fit me. It is a little large. I bought L. She gave me L. Are you planning to get larger or keep it for your whole life? She said, this is your size. I said, no, it's too big. She said, no, your size. That's like Japan. You try to buy something and they decide what you should buy. That's right. That's really true. It's quite a different culture and quite useful to get to know the differences. Yeah. So what is the shift? I guess... I mean, it wouldn't make sense to write a book about cats if you've never met a cat.

[08:46]

You could be full of information, but somehow it wouldn't feel like a cat. Auch wenn du voller Informationen über Katzen bist, wenn du noch nie einer begegnet bist, dann wird sich dein Buch nicht nach einer Katze anfühlen. Well, you can't really know Zen without knowing practitioners. Und du kannst Zen nicht wirklich kennen, ohne Praktizierende zu kennen. So, from that point of view, I've been... being one of the practitioners you know for sixty years now about. Yeah, okay. But, you know, it's interesting that, you know, I decided on this idea of doorsteps and

[09:56]

Last year, I think as long as I'm alive, I have to be available somehow. But the concept of Dorset Zen, I think what gets across in those is that it's really the decision of the practitioner to decide to... The practitioner is bringing their own intention and content to the practice, I think is implied in that concept, which is different than before. I did ready-made Zen, which you could heat up on your cushion. Was unterschiedlich ist an der Idee von Doorstep Zen ist das impliziert in dem Konzept, so wie ich es gemeint habe, ist, dass die Praktizierenden ihre eigene Intention und ihre eigenen Praxisinhalte in die Treffen mit hineinbringen.

[11:16]

Und das ist anders als vorher, wo ich sowas wie Fertig-Zen geliefert habe, sozusagen, was ihr einfach nehmen konntet und auf euer Kissen bringen konntet. Ja. He can serve. And I think if I did another seminar or two and said another last seminar, we might have quite a few registrations. So not only did I realize doing Dorset Zen, which, you know, I'm an experimentalist. I don't know exactly what's going to happen until I do it. It's not only did I see people coming with not really knowing what to try to get out of being at Doorstep Zen. But I also found that

[12:32]

But I also noticed that I was not able So what I decided to do is this piece, a kind of abstract, it's much more of a kind of mona... What's the word? Anyway, it's more than just a simple abstract for a lecture. I thought I would give it to all of you, primarily to the doorstep Zen, practitioners, but why not to all of you?

[14:08]

So the city groups, to the extent that they exist, are going to have to find out what kind of practice to continue and how to continue our practice. Und die Stadtgruppen, also soweit die Stadtgruppen existieren, ihr müsst entscheiden, wie ihr weiter praktizieren wollt und welche Art von Praxis ihr in eurer jeweiligen Stadtgruppe machen wollt, umsetzen wollt. Now the city group which seems to have the most coherence and practice most regularly that I know is the Boulder, Colorado group. And I can tell you what they do. Now, I'm telling you what they do or explaining what they do so that the city groups could consider doing it.

[15:12]

But um... I'm not sure it is what every group should do or any other group should do. They have their own smaller group within the larger group called the Dharma Wheel. They took that name and they meet, I don't know, Every two weeks or so. Die haben innerhalb der größeren Stadtgruppe nochmal eine Kerngruppe, die sie Dharma Wheel nennen. Die haben diesen Namen übernommen. Und die treffen sich alle, weiß ich nicht, zwei Wochen oder so. Now the larger group sometimes fills the small zendo that we built in the bed and breakfast in Boulder.

[16:34]

Und die größere Gruppe, die Stadtgruppe, da ist meistens der... But the Dharma Wheel Group is only six to maybe ten people. And all month long, I have a regular progression of emails. Well, we'll meet on this Tuesday, but then so-and-so can't come because their daughter is graduating from this and this and that, and I can't come, but I'm in the hospital. And it goes on and on, and they somehow arrive at dates where two-thirds of them meet or something. And this group has been doing this for more than 10 years. And they know each other, so they can develop a conversation, and they've decided that.

[17:57]

They don't have new people come in, or very rarely, because the new person hasn't been part of the conversation for 10 years. And what they've decided, well, for many years they did koans regularly. And there's a related group in Denver that still does koans one a week. And there's some overlap who participates in both. But what they've decided to do the last several years is things like this abstract, which somebody will give you, I guess.

[19:14]

Um... They've decided to discuss primarily written versions of what I've been teaching in Sukershi's lineage now for many years. And now the Boulder group has decided to study texts in the first place, something like what someone here will share with you after the seminar. Such texts, written, rewritten texts, Now, they're not choosing to, like, if I send them this abstract, which I haven't yet, but they're now working on the abstract I wrote for... something. Uh... I guess some conference I went to. The last one was Interlaken.

[20:16]

What? Interlaken, yeah. They're doing the Interlaken Consciousness Conference Abstract. Die arbeiten jetzt an einem Abstract oder an dem Text, den zusammenfassenden Text, den ich für die Konferenz für Bewusstseinsforschung in Interlaken geschrieben habe. Yeah, and they've chosen to take something I've written, not because it's the most interesting or the best, but just because it's part of our family lineage tradition, and they already are part of opening that up. Und die haben eben sich entschieden, Texte zu nehmen, die ich geschrieben habe, nicht unbedingt, weil das die besten oder die interessantesten Texte sind, sondern einfach, weil das Teil unserer Familientradition ist und weil diese Gruppe eben deren Aktivität besteht darin, unsere Familientradition zu öffnen.

[21:28]

So now whether some group wants to do something like develop a study group, you'll have to figure that out. Und ob einige Gruppen hier sowas in der Art auch machen wollen, also als Teil ihrer Stadtgruppenaktivität Studiengruppen zu etablieren, das müsst ihr herausfinden. So Doorsteps In is one example of trying to figure out what to do now that age and priorities have led to transitions. So the questions the city groups have to ask are very similar to the questions that other practitioners have to ask whether they want to participate And it's interesting what a really tiny percentage of the people I've been practicing with for decades have chosen to come to Doorstep Zen.

[22:44]

I suppose I could take it personally. Ich könnte das persönlich nehmen. But I prefer not to. Aber mir ist es lieber, das nicht zu tun. And I really see it as part of this trying to figure out what we're doing. Und ich sehe das einfach als Teil der Erforschung dessen, dass wir versuchen herauszufinden, was wir hier eigentlich machen. Now I would say, and I would like to write a little piece about it, that Sukhiroshi wasn't teaching Zen Buddhism. He was teaching how to practice with actuality. Yeah, and the first year or two of the way he used koans and and so forth was really showing us trying to work with us as he coming to america was a big shift in his own practice work with this and how to use the tools of zen really but the emphasis is on act practicing actuality

[24:39]

And in the first few years, the way he used koans, you could see it very well. There was his emphasis. The whole way he tried to take and apply the tools of the Zen tradition, So I've been doing the same thing, basically. Okay. Now, I would say what I, I mean, basically I'm practicing with you because, excuse me for being schmaltzy, but because I love you. Im Grunde genommen praktiziere ich mit euch und entschuldigt, wenn ich kitschig werde. Kitsch? I said schmalzig. You want to be schmalzig? I can be kitschy and schmalzig both, baby.

[25:43]

Also entschuldigt, wenn ich jetzt romantisch schmalzig werde, aber ich praktiziere mit euch, weil ich euch liebe. In other words, really for me, I value the relationship with you pretty much the same as I value the relationship with my own biological family. There are differences in obligations and so forth, but basically it's the same for me. I find the kind of relationships we can have in practice the most satisfying I can imagine. There's a tremendous power in the relationships and independence, which is great.

[26:51]

Okay, so what I've been practicing with you, I would say, these years, is what I'd call, again, Realizational Zen. But we also need to practice No-Choice Zen. And no choice Zen is like monastic practice, Angos, 90-day practice periods. And Sashin and 40-minute periods and 50-minute periods are also using pain to put you in a no-choice situation. I mean, Zen is not something you can understand.

[28:06]

Zen is an experiential practice. And you can't understand no choice. If it's a good Zen practice, it has to break you. Because you will never get rid of your distractions. unless you're somehow broken into a no-choice situation where distractions just don't happen anymore. And I see it in people, practitioners, who have had no choice

[29:09]

existential life event happened to them. Yeah, their son or daughter has committed suicide. Zum Beispiel, wenn ein Kind Selbstmord begangen hat. Or their wife or husband just suddenly unexpectedly dies. Oder ihr Ehemann oder Ehefrau ganz plötzlich, unerwartet, auf einmal stirbt. What I see in people who suddenly realize they're in a world fundamentally you don't have any choice about. Yeah, anyway, that's enough said about that. Now, Zen says, geez, we can't all have existential situations, a war, like Sekirushi had a war in the middle of his life. And so forth.

[30:47]

So Zen says, let's create a situation like... Ango and Sashin's and the pain of Zazen to see if we can put you in a no-choice situation where you really get it. You can't understand it. It has to happen. You can understand people are going to die, but suddenly when your husband's gone, unexpectedly one afternoon, it's different than knowing it could happen. Real different. And so Zen says, let's create situations like, for example, the 90-day practice period or sashins, in which these circumstances of you no longer have a veil, in which they are present or can work.

[31:49]

And that's something different. You can't So the precepts, when you're in traditional China and so forth, where you take 270 precepts or something, And you really follow them, like some Hasidic Jews I know, who really follow the details of the day of the week and what you can eat and so forth. Every moment you're presented with, well, I only have a limited number of choices in this kind of situation. Now, Dogen replaced that, the 270 or whatever precepts there are, he replaced that with the Ango.

[32:58]

I mean, understand, we're not in a world of understanding in Zen, we're in a world of experience. And one day of sitting It's not the same as a Sashin. This has really been thought through over generations now. Seven days makes a difference. Ninety days makes a difference. And it's a spatial, temporal event.

[34:15]

I mean, you're not, sometimes you're together for 90 days. And Dogen says, writes, and it's a little scary what he writes, he says, if you haven't done 90-day practice periods and several 90-day practice periods, you should not be taken seriously as a practitioner. You shouldn't even be ridiculed, he says. So, you know, I don't know, maybe I should write something about this, I don't know, but... Basically, why I'm calling it a no-choice situation is so that we're not saying we have to do four or five or something practice periods, but I'm saying practice requires to be broken, I'm sorry to say it, broken by a non-choice situation until you just accept.

[35:41]

Whatever happens, you accept. And maybe I should write something about it, I don't know exactly, but in any case, what I'm trying to say here is not that you should necessarily do too many practice periods, but that in practice it's about that something has to be broken, the practice has to break, in a way that you start through a situation of no choice, And you can't get there by thinking to it. But, you know, sometimes in Sashin you may, after a few days, come to absolute stillness. No matter how much it hurts or doesn't hurt, nothing disturbs you until you really... know that and integrate that and it's available to you all the time, you are not a realized practitioner.

[36:48]

Und zum Beispiel durch ein Sashin oder so kannst du an diese Punkte kommen, wo eine ganz fundamentale Stille, wo was auch immer auftaucht, wie sehr auch immer es schmerzt, komme was wolle, du kannst einfach darin sitzen. Und bis du nicht an diesen Punkt gekommen bist und das wirklich integriert hast, diese unerschütterliche Form der Stille, bist du kein verwirklichter Praktizierender. Now, I'm not expecting you to all go back to your city groups and say, Baker Roshi said 30 blows no matter what you do. I mean, maybe 60 blows. But I'm trying to... trying to... I'm trying to be realistic about how we may continue this practice.

[37:54]

Now, one thing I came to by writing this piece that you will have a copy of. And unfortunately it's in Turkish. I mean the English. And we're having this Mind and Matter meeting in a couple of weeks, right? Really? Yeah. And the topic is embodiment. So there's psychologists and physicists and various people in the meeting and they're going to speak about embodiment and I'm the host and I have to speak about embodiment.

[38:55]

So I realized when I started trying to... What the heck can I say? Because embodiment is a buzzword. Everyone says you should be embodied. Why not? I mean, among the various alternatives... And I had the insight when I thought about it. And I like the word bodybuilding. It's a kind of buzz... How do we say it? A buzzword. A buzzword. A buzzword? A sleep word? No, a buzzword. A buzzword. Like you hit... Creamy word? No, that's also a buzzword. See, I'm trying to learn German and you guys are confusing me. Yeah, that's right. And you all just know it.

[39:58]

It's amazing. It's like a headline. Except Matt, he almost knows it. And of course, Alan. What are they doing? They know German just like a German. I see, they know German. Also Matt and Alan, die so gut Deutsch sprechen wie alle anderen. Okay, my German is about as good as his platforms. Mein Deutsch ist ungefähr so gut wie das Deutsch von diesem Podest. Okay. But you've been here longer. I know. Did you have to say that? The platform has heard a lot.

[41:00]

Yeah. Okay. Are you translating or... No, I'm sorry. Okay. Okay. What word were we looking at? Embodiment. Embodiment. Yeah, so I realized that if you asked in East Asia, China, Japan, Korea, about embodiment, they'd say, huh? Of course you're embodied. You were born. Isn't birth an embodiment? It's this embodiment idea. How could you not be embodied? Look at that. You're embodied, baby. Good translation. Yeah. Yeah. So then I had to recognize, and it really took me a while.

[42:21]

I mean, first I had to say that culture is a game. And every culture pretends it's the only game in town, and they believe they're the only game in town. And anthropologists have discovered that that's not the case. Wie sagen wir, only game in town? Wie sagen wir, haben wir so ein Sprichwort? Das einzig wahre. Das einzig wahre, danke. Und jede Kultur geht davon aus, dass sie das einzig wahre ist. Only game in town. Und Anthropologen oder Kultur, die Kulturwissenschaften haben herausgefunden, dass jede Kultur das denkt, aber dass es nicht so ist. Jede Kultur ist nicht das einzig wahre. Okay. So what I recognize is that we're a culture rooted in the concept of a creator, which is based on the culture being intelligible.

[43:37]

And what's intelligible, the last part of it? Being intelligible. The culture is rooted... in the concept that it should be intelligible. And the culture is rooted in the concept of a creator god and in the idea that the culture is something understandable, like intelligible in the sense of conceptually graspable, something that must be understandable. So you can get deeper and deeper understanding. Accumulative understanding. And East Asian culture is based on that we're in a mystery. There's no creator. There's a mystery. Instead of God's space, there's a mystery space. Just ask yourself the question.

[44:47]

The question is a question that begs the question, but the question is, why is there anything at all? Why does anything exist at all? So just ask yourself this question. And this is a question that, when you ask it, the question arises. The question is, why does anything even exist? Okay. Well, why I said that the question begs the question, because you can only ask the question if language exists, if something exists. So it's not a real question.

[45:51]

You're just making noise, but profound noise. The reason why I say it's a question that challenges itself or a question that bites itself in the tail, you could say, because you can only ask the question why something exists at all, because you exist and because you have a language with which you can ask the question. And so basically you're just making noise with the question, but a kind of deep noise. So the glue that holds East Asian yogic culture together is that it can't be understood. Not intelligible. It can only be experienced. So East Asian yoga culture emphasizes the craft of experience and knowledge.

[47:01]

But Western culture emphasizes the knowledge and the craft. Die ostasiatische Kultur betont aus dem Gefühl heraus die Handwerkskunst oder die Kunstfertigkeit und das Wissen. Während die westliche Kultur in erster Linie das Wissen und dann vielleicht auch die Kunstfertigkeit betont. Also die ostasiatische Kultur, die Kunstfertigkeit der Erfahrung. And it's in no way, fundamental way, about one is better than the other. I mean, look at, excuse me, my prime example here, Herr Dr. Volker Gruner. From about 200 AD or CE until the 1600s, medicine was dominated by the Roman physician Galen.

[48:19]

And everyone thought there's no new knowledge, and everyone tried to understand everything about the body and medicine through what Galen had said. And in the 1600s and 1700s, a new idea occurred. To transform Western culture, not necessarily for the best. Which was progress.

[49:24]

And you know where the idea of progress came from? Basically, it's the discovery of America. Because there was absolute evidence that something new happened that nobody expected. So suddenly there was evidential do-ness, and that began to change the culture to look at, oh, maybe since 1600, maybe Dr. Gruner has learned a lot, and medicine has accumulated a lot of knowledge, which you couldn't function without that knowledge of the body. He's a surgeon. fundamental new things came into play, something that no one had expected. Suddenly there was something fundamentally new. And that's how the idea was born that progress is possible. And that's what has fundamentally changed the culture.

[50:30]

Since then, new knowledge and new possibilities are always being researched. And also in the field of medicine. And that is knowledge, a lot of new knowledge, that has evolved since the 16th century And I'm sure he would say that as a surgeon, craft makes a lot of difference. You've done it. When I had to choose a surgeon for my prostate cancer, I was told, pick somebody who's done it hundreds of times. And as a surgeon, he would certainly say that craft, the craftsmanship, the craftsmanship, makes a difference. And when I had to choose a doctor for my prostate surgery, the first thing I was told was, look for a doctor who has done this hundreds of times. So his craft is rooted in knowledge.

[51:31]

Now, East Asian culture hasn't done that. So you can't say one's better than the other. I'm very happy he was able to change my bandage yesterday. Successfully. But if we're practicing Zen, we have to look at culture as experiential. An experience isn't accumulated, really. It unfolds. It unpeels. So, for example, in this paper, I write that one of the important aspects of embodiment in Zen practice is interiority.

[52:36]

Now, there's no way you can think your way to interiority. And I'm just mentioning this because it's just one of several things that we could examine if we meet separately after the break. You guys are getting tired of listening to me, I can tell. Go ahead. Because in fact, everything I'm seeing now is in my interior. You're in my sensorium. You're also out there, but in my experience, you're within my sensorium.

[53:48]

Now, though people who write about this sometimes say this is just a metaphor, phenomenologists and even East Asian phenomenologists, In fact, it's an actual experience for a mature practitioner. In other words, I feel you inside me more than I feel you outside me. In other words, I feel you more in me than I feel you outside of me. So you're an exteriority which I projected from my interiority, even though, etc., blah, blah, blah. Also seid ihr eine...

[54:49]

No, you can, I can say that, but it takes quite a few years of practice to actually make that real for you. And what is one of the results? I mentioned, I tried to mention it, something in the paper. It's like when I look at the outside world, it feels like I'm putting my right hand in my left hand. I came prepared. See if I can read without my glasses. I'm not going to read the whole thing, don't worry. Dogen said, what we call the body and mind, you translate me, not this, what we call the body and mind, in the Buddha, in the way of Buddha,

[56:10]

What we call body and mind are actually grass, trees, and wall rubble. It is the wind, rain, water, and fire. If your own body and mind are not grasses, trees, wind and wood, then this is not your own body and mind. You're cut off from the world. And if your own body and mind don't exist, are so cut off, then neither do grass, wind, fire exist.

[57:30]

No, no Western scientists could exactly accept that. But it's metaphorical thinking. Aber das ist metaphorisches Denken. How did Einstein get to his breakthroughs by thinking in metaphors? Wie ist Einstein zu seinen Durchbrüchen gelangt? Durch das Denken in Metaphern, in Bildern. So the even more famous statement of Dogen is the whole earth is the true human body. That's not a description, it's a metaphor. And it's a metaphor which assumes the world is a spectrum. An experienceable spectrum. So, what... What you want is some metaphor that makes you notice that the wind, grasses, trees, the whole earth is actually your body.

[58:55]

You feel it as your body. So I'll stop in a moment. So... So if we're going to continue this practice, when you read something like, Dogen says the whole earth is a true human body. Oh, yeah, okay, let's have a Coke. Or a cappuccino. Okay, good, let's have a cappuccino. But in realizational practice, you decide to take that on until it's real for you.

[60:00]

Every moment you can remind yourself, and that stillness helps, this is the true human body. This is the true human body. You keep repeating it to yourself, really repeating it to yourself, until suddenly everything feels like your own body. So just to give you an example, should I stop? No, I stopped. Okay. Just to give... Sorry. Just to give you an example of the difference, kind of differences, she and 17 people? Minus me, so I and 16 people were in Japan for three weeks. And Jonas is here. From Romania. Yeah. And he basically did all the layouts for our Zendo.

[61:18]

He's an architect, professor of architecture. With a lot of knowledge. Okay. So the Zendo looks like a Japanese Zendo. But conceptually, it's a Western room. If it were a Japanese zendo in Japan, the north doors there, the two doors, would be open all year round. If it were a Japanese zendo and we have the north door, and on the south side we also have a door, if it were a Japanese zendo, then both doors would be open all year round. And the Daitokuji Zendo, where I sat for two and a half years, had two doors like that, bigger, on both sides, open all year round. And Kyoto gets pretty cold in the winter, snow and etc.

[62:22]

And the sendo in Daitoku-ji, where I sat for a few years, there were doors that were much bigger than ours. And they were open all year round. And Kyoto gets very, very cold, especially in winter. So you saw buildings like that? Oh, yes. It's all roofs, keeps the rain off, no walls. I'm curious what they do in Hokkaido, which has a more Norwegian climate. But basically, what does it tell you that they go to Zazen and their buildings don't have walls or big open doors all year round? What does it tell you? It tells you they inhabit a different body than we do. If you ask when I lived in Japan, I lived in a completely traditional Japanese house.

[63:25]

As ich in Japan gelebt habe, habe ich in einem komplett traditionell japanischen Haus gelebt. And it was a natural question to ask, why don't you heat your houses? It's bloody cold here. Und es war eine offensichtliche Frage zu stellen, warum heizt ihr eure Häuser nicht? Es ist verdammt kalt hier. The Japanese look at you and they say, huh, is the house cold? The house isn't cold, you're cold. What a waste of energy to heat the house, which isn't cold. So what do you heat? You heat your hands. You have a little hibachi, and you keep your hands so they can type or whatever. and you have a heater under the table, which keeps your legs sort of functioning. But the torso doesn't get cold because it's full of energy. Everything they do is to produce energy. The culture is aimed at producing energy.

[64:45]

And this is the difference between an experiential culture, where the whole thing is set up that requires energy and embodiment. The whole culture is set up to establish embodiment and energy. And we can hear, oh, there's no inside-outside distinction. You can see that in Japanese architecture. There's no inside-outside distinction. But we just can't open all the windows.

[66:03]

We can't even open the windows without people being disturbed. Und wir können sowas hören, wie es gibt keine Unterscheidung von innen und außen. Aber bei uns ist es schon so, wir können nicht mal die Fenster aufmachen, ohne dass Leute davon gestört sind. So, it's not our fault. We just have a culture which produces a different kind of body. Es ist nicht unsere Schuld, sondern wir leben einfach oder wir haben eine Kultur, die eine andere Art von Körper hervorbringt. I remember in 1962 or three, sitting in the front row, I was often Sekiroshi's reader when he read, had a colon read to the sangha. He would hand me the book. People would be saying, can we open a window or can we close a window or can we turn the heat up? I remember Sukhiroshi said under his breath once, Why don't you just adjust your body heat?

[67:18]

Which is a yoga... But we don't teach that. We don't put people in the situation where you have... I asked the security, how do I do heat yoga? He said, it helps if it's very cold. But we think these things aren't available to us. It's some kind of extreme. there was a famous in the early part of the 20th century in america there was a famous hindu yogi who could put have one temperature on one side of his hand and one temperature on the other side of the hand and he could control it and they could measure it and he could change the temperature

[68:24]

But my wife, my first wife, Virginia, had a crisis in her life in the 60s and suddenly her back changed and she had the ability to produce heat at will in her body. And we'd be in a concert hall or something, say, and somebody would say, geez, I wish I'd bought a sweater. It's so cold in here. And Virginia would say, where are you cold?

[69:33]

Well, in my back or in my... And so Virginia would just simply heat up her hand until it practically glowed, and she'd just put it in the back of the person and heat them up, or the back of the neck and heat them up. So these abilities are available to all of us. They're just under the surface and they're available through your culture much because How we exist as an individual is profoundly related to how we exist as a culture. So a quick list, then we'll have a break. What we need to do now is continue to practice Realizational Zen. Which all our practices were rooted in realisational Zen.

[70:54]

But we also need scholarly practice. But Dieter has. It's amazing how many of you, practice is pretty good, but you know almost nothing about Buddhism. And it makes a difference. And third, as I said, we need no choice practice. And we need transformative practice. And we need successor practice. Now, in Japan, if you're a teacher or a roshi, you've had four years of Buddhist university before anything, plus ten years in the monastery.

[72:03]

So if your practice is about having a mastery of Zen, it takes at least as long as the education for a good doctor or a good scientist. And we think it's all going to happen through belief or something. Wenn deine Praxis in der Meisterschaft des Zen liegt, dann braucht das mindestens so lange wie die Ausbildung für einen guten Arzt oder irgendwas in der Richtung. Du brauchst eine fundierte, gute Ausbildung. Und wir denken, glaube ich, irgendwie, dass uns das dann schon zufällt durch unseren Glauben und durch unser Sitzen oder sowas. So I think we have to continue developing and emphasizing realisational practice as lay persons or... practice center persons. But some of us have to take on scholarly practice and transformative practice.

[73:08]

Aber einige von uns müssen auch gelehrte Praxis für sich annehmen und transformative Praxis. And successor practice, which means you could be the CEO of a small company or a big company. Und Nachfolgerpraxis. Und das bedeutet so viel wie, dass du der Leiter, der CEO von einer kleinen oder einer größeren Firma sein kannst. Okay, so I leave it there. There's two and a half taishos just now. I mean one and a half. I'm exaggerating again. So I have to go to the dermatological surgeon tomorrow to have something done here. I don't know what something. Tomorrow morning at 9.30. In Freiburg. And she's just about to go on her vacation, so she's Korean and really a wonderful person. I don't know. And she's filling me in, so I have to go. Okay, and... Then the question is, should we turn doorsteps and into more of a winter branches or practice week event?

[74:48]

Or should we just, what should we do? I don't know. And shall we meet separately from now on? Or should we meet together occasionally? I leave that up to you guys to decide. I am your mere servant. Thank you for translating. My pleasure. Thank you for being so patient. That was fun. I mean, fun to be with you.

[75:35]

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