I'd like to hear if any of you have any, from your own experience, made you think of something similar or from your, yeah, think of something, yeah, yes. I would like you to look at your own experience and see if you can come up with something similar or comparable. My experience in recent years is that it is very difficult to get away from our form of culture, from the Newtonian world view. From which? The physical world view. My experience is over the last years that it's in our culture very difficult to get away from this physical world view. Newton. Mechanical world view. Materialistic.

[01:01]

Financially orientated. Yes. It occurs to me that it is only sometimes possible to resolve this with a free conversation, for example, if a similar experience is available, and then you get away from this And I noticed that it's actually only possible when you talk to a person to get away from this materialistic, financially orientated world view into when they're in the other person also and when you're talking to one another. there is also this experience, this wider space, a wider scope of experience.

[02:02]

than to be in awareness. What are you talking about? And when I play and act and tell stories and I do it from consciousness, it's a sort of superficial way it functions. And when I'm able and ready to let go of control and just see and be present what happens, what I call awareness, then a common room between me and the audience and between myself and the story can develop and come into existence.

[03:25]

This reaches far deeper. And the last two years I do with a colleague of mine, we do training and improvising theatre. and every time when the consciousness tries to keep control, it goes completely astray, it never works. And every time consciousness tries to get control, it doesn't work, it doesn't function, it's not possible. It needs the willingness to let go of the control and all that is connected with it, fears, awareness, and so on, in order to become free, and then the situation carries itself.

[04:33]

And I need the readiness to let go of control and even let fears or anxieties come up. And then when this is overcome, the situation carries you. You're being carried. Yeah. Yeah. Oh, you probably don't know, but Christoph is a puppeteer. Or maybe they're not exactly puppets, they're extensions of... his body into various dolls. And the dolls are extensions into storytelling. So the mind that you bring to the your art, you can also bring into this impro work with your friend.

[05:48]

Can you bring it into your life, your daily life, too? Do you or can you? Do you try? I try, but the point is that mostly everybody is stuck in this Newton's world and in his own financial problems. So you won't get far in contact with this. But sometimes there's another somebody who has an equal experience, similar experience, so you can share the space together, and you can share the awareness together, and so you can get further. But in your own family, it's difficult. It's difficult in normal life. Yes, so to expand this experience, how I do it professionally, is difficult to do in normal life, because both in the family and in everyday life, the normal view is rather a very materialistic financial one, and not, so to say, to be true as experienced and was someone who had similar experiences himself, and suddenly you have to go back there.

[07:14]

Can you connect Newton to a financial view of life? Because Newton looked at things in a temporal framework or future-oriented or something like that? It's just today I use this word. You put it all together in one. I usually try to find a word for the way people around me and myself, too, are acting. And I always call it the 20th century kind of behaving. But now I think it's rooted in the worldview of Newton. We don't find out... To embody the quantum physics are other things. Yes, I understand.

[08:15]

Today, in the last years, the financial problems get so intense and so, first, primary. Primary, yeah. It comes together, those views. It doesn't, normally it doesn't. Yeah, I understand, yeah. Okay. Okay. I don't know if you have to say that in German. Well, somehow, I don't know how Newton earned money. He was rich enough to furnish his house in red. He had red curtains, red couches, red everything. He usually drives people crazy to live in a completely red environment. Somewhere else. Newton was able to regulate his finances very well because as a second profession he was a judge who sentenced people to death because of forgery of coins.

[09:26]

Oh, really? Yeah. What comes up is this Newtonian world, but I can't say, well, I would like to say it differently, but this world that comes into my life is also my world. It's good to say, oh, this neodymic world, but this word comes up, what Christoph described, is also this is my world that we live in. Yes, it is in my mind. It's in my mind. In my mind, yes. You cannot... Get rid of it easily. That's true. Okay. For me, this question that was asked here came up when we were waiting here and in the back

[10:27]

And for me the question came up when we were sitting here and then suddenly you saw and said to the people, all the people who want to come in and the mood or the atmosphere was like waiting for them. And my question then was, is that what I'm waiting for more important or doing this what we are just doing here, just sitting here? That was a good feeling that came out and not missing something, just sitting here, not having you talk, but just being here. This is good, I hope.

[11:38]

For me, what I'm usually doing is I'm getting information, interesting things that's worth knowing. And I want to come here to get wisdom, you know, from you. And at that moment it was good, just as it was. Yeah. And not having to decide within myself, oh, this is more important, but just being where I am. Good.

[12:51]

All right. Yes. You talked about getting to a decision or coming to a decision. So, as I understood it, also the difference And also, as I understood it, also thinking about something, what you call thinking about something consciousness-wise. Or if there's something coming up, as if the decision comes out of its own. What you called awareness-making. What the relationship is, is it the same, is it similar? How is the relation between intuition and awareness? Well, there's somebody, I can't remember, who wrote an article that intuition is at the, recently, is at the center of the development of science and art, etc.

[14:17]

And if you look at any, most of the major turning points in science came from an intuition. And if you look at But no one has studied intuition itself. They kind of ignore it. Once the intuition is there, they study what the intuition led to, but not the intuition. But Buddhism, we can say, studies the intuition. I'll just say a couple of things about intuition, though I don't want to get off the general topic.

[15:23]

The pleasure of intuition is it seems true. And it often is true. But the experience of truth is more often than the intuition is true. So for a simple example, people have an experience of an intuition that all is one. Also, ein Beispiel ist, dass die Menschen haben eine Intuition, dass alles eins ist. That's our president, not your president. My president, Bush. Also, unser oder meiner, nicht euer, Präsident Bush, thinks that he has intuitions and God, you know, blah, blah. Dass er glaubt, dass er die Intuition hat und Gott zu ihm spricht und so.

[16:26]

Okay. But... So, from a Buddhist point of view, you can have an intuition that all is one. Which you can call oneness. And you think it's true. But from the Buddhist point of view, it's not true. All is connected, not one. So there's a cultural view in a theologically based culture that comes in and you're convinced everything is one. Because the intuition makes it feel true. And... And there's a lot of Buddhism about what enlightenment experiences you can trust and what ones you can't trust.

[17:40]

And there's a point, do any of you see the movie, what was it called in English, A Beautiful Mind or something like that? I read it a few years ago. I read an interview with him. I read an interview. And he said, what made me believe my craziness is that the experiences which led me to discoveries in mathematics, intuitions that led me to discoveries in mathematics, and told me it would be true, The same experiences in daily life told me that was true, and it wasn't. I was crazy. And I had to learn to distinguish between these two levels of intuition in order to become sane.

[18:44]

So, what I'm pointing out is Intuition is an extraordinarily fruitful way of thinking. But the very experience of truth that goes with it can be deluding. I would say that our culture has decided that discursive thinking is more trustworthy in the long run than intuition. Now, geez, I'm making more comments than I planned. Okay. Now, from a Buddhist point of view, we'd say, if you define your world through discursive thinking, You suppress intuitive thinking.

[20:01]

And then it has the experience of popping up through discursive thinking. But in popping up, it seems true. I had no choice. I had an intuition. Buddhism would say, intuition that pops up is a problem of suppression through discursive thinking. And Ideally, all thinking is intuitive thinking, when you can think without the thought sheath of discursive thinking.

[21:07]

then within a way of thinking that we can call non-discursive, then there are ways in which that thinking non-discursive thinking can develop and be self-correcting. Okay. Obviously this is something I've been thinking about for 40 years. Okay. Or intuiting about for 40 years. Okay, someone else. Oh, hi.

[22:23]

You're over there in the bright sunlight and all I saw was your aura. I have another question which is in the direction of intuition. I imagined that when I am doing this car ride now and there is this beautiful detour, this short, direct one. And it's also important to look at what's on my mind. For example, if I don't want to get anywhere quickly, who's going to be there in a short time? And similarly, I think, it's also a matter of intuition as a whole. So if I'm somehow more chaotic with myself, for example, and I don't know exactly what I want, And if I'm somehow nervous with myself, then I rather do things that somehow have a negative effect than when I somehow have a positive focus, where I know, I'm going to go there now. Coming back to the story about the roundabout and which way to, not roundabout, but the decision which way to take.

[23:29]

It's fairly easy if there's a theme or topic like I have really to be fast or quickly at my work and I take the fast lane then. More different it is when I'm in a diffuse or in a problematic mood and I tend to be doing things which also become problematic. And then my intuition can sort of elude me. And now I have a different question. I had a discussion recently about this social issue. I feel relatively threatened by what is happening, because of the global pressure on people to be treated, what is happening here socially and globally. And now in a societal sense, what's happening around me and around us is like the environment is treated as, in other things, as sort of threatening, it gives me this threatening feeling or being threatened.

[24:36]

And on the other hand, I feel at one with things, and my creativity leads me back to feeling connected with things. And this is these two rounds I go to and fro between. What I like is being able to, is vulnerable to this sort of more sinister, more threatening world. that people who deal with violence, whether intellectually or emotionally, have already experienced assaults, or many people know who have experienced assaults, that this also has a lot to do with the different moods.

[25:55]

And then about discussion of people having to do with violence, having had experience of violence, had been talking or was a theme of violence, so this has to do with a sort of inner, inner... Yeah, I'd like that. And that people just don't focus on it and rather look at such beautiful things, don't get into such situations at all or don't perceive it that strongly, rather have the impression that a society is relatively little distributed. that people who don't sort of put their focus on violence, for example, more on the beautiful or kind things, that also don't notice that there's such a big theme in society. I felt like I understood. I had the feeling that this teaching of karma, that I only have to do positive things, then good things will happen to me, etc., was overshadowed in a negative way for me, because other things were devalued, other realities that are also there for me.

[27:02]

There was a problem for me about the teaching of karma. I don't understand quite. When I put my focus on the beautiful things, the kind things, the good things, and I don't notice or don't put any... Yeah, no consideration to the bad, the ugly, the violent things. They wouldn't happen to me. I find this an arrogant way of looking at things because my perception of how things occur is a different one. Who had this perception that you disagree with?

[28:21]

Friends of mine. Personally, I think that what you put a focus on yourself is important. And the teaching of karma says the same principle. But at the same time, I feel that the other side, the more sinister, the violent side is there, and it sort of laps sometimes over into my work, which, yeah, it's affecting me.

[29:44]

Yeah. Yeah, it's important that I don't think, oh, well, if I'm doing good or feeling good, nothing can happen to me. But being sort of quite mindful or attentive to, let's say, go along in the dark, in a dark alley or something, be quite attentive about it, and don't think nothing can happen to me because I'm in a good state. And what I also feel is that there is a evaluation behind it, that this positive, where Buddhism also strives for, this enlightenment and this connection and so on, that this is above the other, above this other reality, which also contains violence and more negative things.

[30:46]

That what Buddhism is supporting like enlightenment and being connected with another sort of is over and above the more, let's say, weird, sinister, violent things. For me it's like I'm confronted with both realms, so to say I have to live in both realms and I have to deal with both realms. And I have a lot of this trust in these people, which sometimes makes me feel arrogant and devalued, so people who feel it differently from me, but at the same time I also notice that there is a certain envy, because I would also like to have such a belief, so everything with good. People who have such a belief that nothing can happen to them if they're in a good mood or not stayed.

[31:51]

At the same time, I'm a little envious because I would like to have such a belief. At the same time, I think it's an arrogant way of thinking. So, okay. Well, there's worlds of experience in what you've said. But certainly... Violence, when it occurs, when you're in a particularly good mood, is the real violence. But I mean like a baby who just expects to be loved. receives violence, then that's really violence. And I agree with this new age thinking that if you have a good state of mind, everything will be good. It doesn't protect us.

[32:52]

But it is true, though, at the same time, if you're in a pretty good mood, you'll find more people smile at you on the street than don't. Someone else? Yes. I believe that there is a protection of the sick. I wonder if Buddhism has a perspective on this, but the only thing that protects me is my perspective that I still correct myself positively, no matter if I protect myself against violence or not. I think in Buddhism there isn't a protection against, let's say, violence. What I find is about acceptance and... Please do. My view is that there is no protection at all.

[34:17]

I can intend... or have positive intentions whether I'm protected or not. And my idea about Buddhism is there is no such thing as protection. Well, there's no guaranteed protection, but there is protection to some extent. You can live a life which you're safer, you can live a life where you're less safe. But, you know, if you look at the history of the what we can guess about the life of Buddha. Cleaning references from various sources that he supposedly said. He had enemies and people who didn't like him. And he talked one place where he took a journey of only 15 miles and he had to stop 10 times to rest.

[35:44]

Because he was so physically exhausted. Something, I don't remember the detail, but like... Yeah. I also wanted to say something about the perception and the physical laws, much more with the consciousness. For me it is more and more that when I practice the self, that I no longer analyse things, first the feeling is there, I have this deep feeling, That's the first thing, this feeling. I don't know if it's intuitive, I just call it a naturalness, like a child. When things happen, yes. THANK YOU.

[36:59]

Something more personal. I practice Zen Buddhism and I am completely personally convinced that it is right, Zen Buddhism. I don't know if I practice well, but I have the definite decision to practice, absolute decision. The absolute decision to practice is practicing well. This absolute determination to practice is good to practice. The other thing is that I often feel without identity in society.

[38:03]

I am unemployed, I have to get money from the state. And for me, on the outside, it is my decision to practice, not only for myself, but also for the beings of society. In a way, I'm feeling sometimes that I don't have an identity. I'm out of work and I get a state kind of support. So I feel in a way outside, but I don't practice only for myself. Also my decision is also to practice for other beings. The point for me is that I have to deal with authorities and also the social, how I will be viewed or how I feel about it, that the qualities that I have in me, that they do not come out.

[39:09]

I have to deal, of course, being dependent, I have to deal with authorities and I feel these walls so that the qualities of practice or what's inside me and my qualities cannot always come out when I'm dealing with the agencies of the society. Yeah, that's where we're stuck. Yeah, I'm convinced that that Buddhism is still

[40:15]

for me, the right way, the fullest way to look at the world. But I also look at it as a particular language. It's the meta-language I like to speak or live. But I don't think it's the only language. There's other languages people can speak, meta-languages, which are also satisfying ways to live. Yeah, now, this coming to a fork in the road, which one you take.

[41:22]

It's a kind of, there's a conundrum in it. Conundrum? Puzzle. Which clearly, if you've got to get home to take care of your kid, you better take the short route. If you need to pass through the forest or along the ocean, well, you have time. Take the pretty route. But both those choices are based on a future that you... No. That's a world view. To know the future is a world view. And of course, in any world view, sometimes we know the future.

[42:40]

But in a wider sense, we never really know the future. One never knows exactly what's going to happen. So when this wider view is also present, then you have time to make either choice. Yes. So you just let something decide and you go one way or the other. So although you didn't have an anticipated future you were driving toward, you often discover by just letting go yourself letting something make the decision, you've actually driven into an anticipated future that you wanted, but it wasn't consciously understood.

[43:52]

It's a future that somehow When you look back, yes, that's what I really wanted to do. Also eine Zukunft, die, wenn man später zurückschaut, sagen kann, ja, das ist tatsächlich das, was ich eigentlich gewollt habe. So that kind of experience leads to believing in fate or God or something like that. Or as if you're being directed from outside. Und diese Art von Erfahrung ist es, die einen an Schicksal oder an Gott glauben lässt. Und als ob man sozusagen von außen So here we have a conundrum right at the center of culture. Is this that we have some kind of inner intrinsic fate that's Like an acorn growing into an oak tree? Or... Are we an acorn that grows into a palm tree?

[45:12]

Yeah, and with a little grafting, it might be possible. But in fact, we're always grafting. You are other than I am. But the next moment I'm also other than I am now. So that's a kind of grafting. So all my life I've been trying to become a palm tree. I've gotten out as an acorn. Yeah. Now, do I assume that God is leading me to be a palm tree or do I assume there's something more subtle going on that I can't understand?

[46:14]

And here the problem is not discursive thinking with the problem of projecting conceptual views onto the world. Okay. Boy, we got into this pretty deeply, very quickly this morning, didn't we? Correct? Yeah. So this is a long conversation that I've been having with a friend about that he's convinced that he's being led. And I'm convinced that something else, something, as you said, something more subtle is happening.

[47:20]

And my question is, I mean, it seems to work for his life to believe that he's being led. And we can have a lot of fun conversations in which we hold two different positions. So is it a problem? And to some extent, I think we always hold, I don't want to say always, but we almost always hold concepts that influence our experience. Always. Always, okay, fine. Even to have a no-concept influence our experience. It's a concept. But some concepts are better than others.

[48:51]

Maybe that's it. When no concept is probably the best. Yeah, again, our dreadful, my dreadful president thinks he's being led. And it seems to work for his life. But it sure doesn't work for the rest of the planet. Yeah. Okay. Now, somebody else want to say something before we start pretty soon?

[49:53]

We've already spoken. Yes. Just a very short note before I got to know Zen. I got to know an English teacher, philosopher, and psychoanalyst. B-E-O-N? B-E-O-N. His real name? Yeah. Yeah. And he recommended something that was surprising to me, how to go into a session with a patient without memory and design. We had all concepts about Freud and Jung and so on in our head.

[51:00]

He said, without memory and desire. Without memory to the last session. Without wanting to reach something or achieve something. It was a genius experience. Yes, because he opened a room and made it possible that I had never entered before. And that I found him again in Zen. That's no question. Yeah, that's basically, again, to simplify things, but in a useful way, that's the Mahayana position.

[52:04]

But now, there's no such thing as a pure state of no views. But there's the activity of freeing yourself from the views you already have. So you have to have a view first, then you free yourself from that view, and that experience gets at the center of Mahayana practice. So a simplistic view of Zen practice is to aim to achieve no views. And that again, that's an early Buddhist position. That here I am with views, and if I keep practicing, eventually, in the temporally conceived future, I will have no views.

[53:26]

Okay, now the Mahayana position is the Four Noble Truths of the Eightfold Path, etc., Is it that they're not sequential? They're simultaneous. So that's not a temporary conceived world, that's a spatially conceived world. A spatially conceived world You have views and you have the twist or turn to be free of views. And it's in the presence of the view that allows you to Turn and be free of the view.

[54:33]

And it's that worldview that leads to the idea of sudden enlightenment. Right now. Yes. And concerning awareness and consciousness, I have the feeling that our world is more and more tending in an imbalance towards consciousness. Horribly. Consciousness will destroy the planet. I'm a social worker and when I started working I was to bring consciousness into a thing but today we're just talking of problem consciousness.

[55:53]

That is a German term. Fixierung ist, wie ein Fokus gehe ich auf meine Arbeitswelt und schaue, hier ist ein Problem, hier ist ein Problem, hier ist ein Problem und ich muss alle Probleme lösen und der Zustand wird immer mehr alles in der Kontrolle haben. Ich denke, dass es in der Gesellschaft, wenn ich Nachrichten höre, auch... And it's about, if I go through my life, there's a problem, there's a problem, there's a problem. I try to solve them all and I try to get everything under my control. And I think this is a societal problem altogether. And all along it was consciousness that was the problem. Und es war die ganze Zeit das Bewusstsein selber, dass das Problem war. Und ich spüre das selbst auch nicht nur, dass ich an mir versuche, alles zu verbessern, besser zu machen, also Kontrolle, statt loszulassen und stehen zu lassen. This is also acting upon me that I try to improve and improve and get better and better instead of letting go and let things happen.

[56:55]

So I'm influenced by that too. Yeah, I agree. I understand. Okay. Oh my goodness. We're going to end at... Maybe four. And we start tonight at 8.30. Now, is the people who come tonight, is it only the seminar, or is it some people just come for the evening? Only the seminar. Only the seminar, okay. Oh, totally. Yeah. So some people will come tomorrow morning, and some people, which are today in the Kuruvuk day, they come tonight, but not tomorrow, not after tomorrow.

[58:05]

I know you do not like it, but... But I get attached, you know. But it's a problem of time. I understand. But it doesn't stop me from being attached. Yeah, so, and we have to find a restaurant around here to eat, right? Or is there food upstairs? What are we doing? We have to reach their food and buy it. Today? And the rest of the seminar too? Well, because sometimes you've made food, but this time you didn't. But we have not so much time to prepare. Okay, that's fine. So we need a couple hours now. To find a restaurant and get there and order and... And he, you know... Oh, yeah, let's have tea. That was fake deafness. All right, so it's now...

[59:07]

12.30, so we come back at 2.30, and then we will end when we end. And I'm looking forward to hearing some more. And there's a few things I'd like to say, too. Okay. And on the prologue day I tend not to start with sitting, but from tomorrow we'll start with sitting. Do you have a lower platform?

[60:17]

Well, I mean, we must have to change a lot of work. But I'd rather be a little lower. I'm so high. Good for you. Higher. You can get a hoist and pull me up. That's good. That could swing. And he could pull a string. Thanks. Translate.

[60:46]

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