So, dutifully I did so. The Lankavatara Sutra says opening the experience of language enter into or feel here the syllable body the name body. In contrast to word, which is part of the sentence.

[01:03]

The syllable body, the name body, and the phrase body. So simultaneously, We're speaking in the sounds, the topography of syllables. The gathering and particularization of naming. And letting that flow into phrases. To do this is also a... fruit of mindfulness. And of course people who pun a lot must hear the syllable body. Even though it's said to be the lowest form of humor.

[02:05]

Okay. Now, I would, as you know, like us to speak in Deutsch with each other. Also, wie ihr wisst, hätte ich gerne, dass wir miteinander auch in Deutsch sprechen. In somewhat smaller groups. Und auch in kleineren Gruppen. Just for a little while. Und einfach nur für eine kurze Zeit. Get to know each other better. Einfach um einander besser kennenzulernen. And I would suggest two questions. Und ich würde zwei Fragen dafür vorschlagen. What is your reference point? When you think of yourself and you think of when you have some mix up about you, what's your reference point?

[03:09]

And the other I would suggest is, you know, I'm talking about attention. Und das andere, was ich vorschlagen würde, ist, wir haben da so über Aufmerksamkeit gesprochen. Bring attention to things often you interfere with the flow of things. Aber wenn man aufmerksamkeit schenkt, dann mischt man sich gleichzeitig auch in diesen What is your experience about non-interfering attention? And the third thing I suggest? Okay. No, I don't. I leave it up to our religious... No, I don't. I'm just teasing you, you know.

[04:11]

Okay. Okay. Michael. Okay. Okay. Five. Four. Five. Six. One. Two. Three. Four. Five. Six. Don't try to figure out which group you're going to be in. Two. Three. Four. One. Two. Three. Four. Five. Six. Eight.

[05:12]

Nine. Ten. Eleven. Twelve. Thirteen. Four. How long? How long? Maybe we can do it like this.

[06:14]

Form the groups. One meets here. Two here. Three here. Four here. Six here. Thank you for meeting together.

[07:33]

And we have 10 or 15 minutes or so before evening will pass. And so does anybody want to say anything? And so, is there anyone of you who would like to say something about your discussion, your discussion? I can say something about our group. Should I translate that right away? No, you can do it there. First of all, we were not so clear about what to understand about the point of reference, how to understand that. So somebody said, for instance, that a point of reference could be something like a motto of one's life.

[08:51]

Mm-hmm, yeah. So the first point of reference somebody said was, being keeps me alive. And based on that, there's this experience that I exist. The second point was the center of my experience are people which surround me but which are also constantly changing. And then another thing was that the feeling of being is changing constantly.

[10:03]

And so we somehow tried to make a conclusion out of that and it was that during one's life one is constantly changing but always the same. and one another motto was somehow from the from the Bible Old Testament yeah I don't let you [...] I won't let you unless you bless me.

[11:06]

I won't let you. I won't let go of you. I won't let go of you unless you bless me. Another reference point was that when one has grown through something or experienced something, there is a point of security that one can then call upon as a coordinate system afterwards. So another thing was, another motto was, when one went through something in one's life, one made certain experiences which could serve as a kind of system of different coordinates one could refer to. And to the second point, and to the second point of not interfering and letting the flow go, We were talking about the Chinese concept of wu-wai, which could be translated in not doing something by not doing.

[12:24]

Without doing. Without not doing. Without not doing. Without doing. Non-doing. Non-doing. And then, why did it happen? And so we are also talking that in principle you are always interfering just by walking, by breathing, you are somehow interfering. And then we talked about different situations you could, for instance, restrain, try not to interfere, let people be, or trying to change them by just listening to them. And then we also said that what is important and what is decisive in a certain way is it depends on the particular context.

[13:37]

We also had an emergency doctor in our group, which she cannot decide. She just has to follow what she has to do in an emergency situation. So it's quite prescribed, and there are certain guidelines to follow in certain situations. So that was somehow the essence of what we were talking in our group. That's good. I told Sophia her first job is to stay alive. I'd just like to comment about the group. I'm not on contact with the atmosphere of the group. It's for the first time I sat in a group where there were a multitude of opinions, listening to whom, and not only whom, but appreciation for different opinions. I'm not operating as it. Well, that's good. The present is not.

[14:59]

I understand. Deutsch bitte. It is the first time that I sat around where there is really a diversity and partly opposite opinion. Where I would say that there was really a big awareness in the boys, and not only awareness, but also appreciation. And I consider that to be an enriching way of being a brother. Maybe we have time for one more person to say something. in our group one about the first question after discussing also the having a concept of one's own image of one's own person as a reference point or maybe one other approach was the memory is one's reference point

[16:15]

Like you were in India for some time and relying on this past experience as a reference point in a new environment was also very important. You sort of interspersed with a little Deutsch. Well, with us, the first question about the reference point, we also have the first time that you have a certain personality or an image of yourself, that you have something as a reference point. Then there was also an aspect that personal experience or past experiences also serve as a kind of reference point. And another kind of reference point came up, it was the observer. in the mind which is not a which was described not as a reference point a fixed reference point but a moving and appearing, disappearing and changing places and following the activity of the mind and the second thing that came up was the as a reference point the observer so he also this

[17:49]

or the function of the mind that can observe and thoughts, feelings, whatever happens, and which is not at a fixed point, but in accordance with the activities of the mind, then changes, becomes stronger, weaker, stronger, weaker. Unless somebody else wants to say something, let's sit for a moment. Yes? Oh, please. Maybe two. The reference point is the not being, not existence of the reference point. That sounds crazy.

[18:57]

Okay, so I'll do a little... Oh, yeah. Yes. Referring to this, I could also say the reference part is always high, but I do not know what it means. So... That's just the starting point. I cannot explain it because otherwise I have to be outside of the eye. But then, of course, you have more conflict reference points. And this depends a little bit on the context in which it's clear that you have a certain situation. And then out of a lot of pictures, you try to start with a reference point. It depends very much what kind of a problem you have. The question is whether you can listen to something connected.

[20:05]

It also depends on what it is. Because if I listen to somebody speaking French, I can listen very carefully without interfering because I don't speak French. I have to experience all the time. Yeah. Yes. I think there is not only one reference point and different reference points have different qualities. For instance, if you would ask me how I understood your question, one level of understanding your question is how do I define myself? And if you would ask me what is my reference point in my normal life is I'm a sociologist, I'm a husband, I'm a father. So that's somehow, that structures my day and that structures my activity. But I could also have a reference point in, for instance, in my breath, or I could have a reference point in being at the threshold of each moment.

[21:10]

And I could watch this reference point of being at the threshold of each moment also according to this reference point of being a husband, being a father, being a sociologist. And a translator. And a translator. So it's... So there are many reference points and they have different quality. Okay. Yeah, that's true. Deutsch, bitte. Also, so wie ich die Frage, eine Ebene, wie ich die Frage von Bursche verstanden habe, ist, wie definiere ich mich selbst? Und ich definiere, wenn man mich fragt, wie ich mich definiere, dann definiere ich mich einerseits über meinen Beruf, ich bin Soziologe, ich definiere mich darüber, dass ich Ehemann bin, ich definiere mich darüber, dass ich Vater bin, und das strukturiert einfach meinen Tag und meine Aktivitäten und mein Leben. And on the other hand, as a reference point, I can also take my breath, or what Roshi described, to be at the threshold of every moment.

[22:12]

And these different reference points can also observe each other or have a relationship with each other. So that I think there are simply different reference points and they have different qualities and also different functions. Sophia called the other evening to Marie-Louise and said, Mama, I love you. Marie-Louise went into her bedroom and said, and I love you too very, very much. Sophia said, I don't love you that much. I only love you as much as I want. Okay.

[23:26]

Thank you very much for today. Yes.

[23:56]

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