Was hilft uns die Absicht, Achtsamkeit zu praktizieren, im täglichen Leben umzusetzen? What does help us to keep the intention to bring mindfulness into our daily life? Da gab es verschiedene Erfahrungen. There were different experiences. Es gab zum Beispiel die Erfahrung, dass man sich entscheiden kann, etwas zu tun, dessen Rahmenbedingungen sich sehr ähnlich sind. For example, to do something? Was heißt das wohl? Well, it's much easier. For instance, walking with a dog. Walking the dog. Always the same way. Yeah. And taking care of the things that change, the small things that change. The other way would be to, well, that mindfulness is kept when things are changing more intensively.

[01:16]

For instance, if you're a doctor and patients are changing, they're different one after the next. Well, and so it needs a certain trigger in all day life to remind, to keep mindful practice. Well, but it's always necessary to come to a certain stillness of mind. Sometimes mind is unwilling to be fragile. It hurts. I tried it very often. Well, it doesn't help. It doesn't help. And so that means thoughts are stronger than the best intention.

[02:19]

So sometimes it's helpful to accept this state of mind, to regard it as a season and to wait until the summer is coming. Some people might have said, except for an hour, but a season. This is a serious exception. Well, it's wintertime, maybe next fall. Okay. Well, certain patients, it's... Yeah. And... The next life you could just try that one. I have only one. Oh, yeah, okay. Me too. But one and one make two. Well, when we talk about work, labor, labor problems, so problems coming is concentration on very interesting work, like reading a very interesting text, is said awareness.

[03:46]

The other problem is that labor is very boring, how to keep awareness. And in this way we came to the question, what's the difference between concentration and awareness? and came to the result that concentration is directed on a certain object, whilst mindfulness is, well, mindfulness is awareness directed on anything which comes. to create a field of awareness to everything what comes. And at least we have talked about what's continuous mindfulness? Does it mean to be mindful twenty-five hours a day? What's with interruption of mindfulness?

[04:47]

Yeah, you do add an hour when you practice mindfulness continuously. Meditators get more done that way. Yeah. What's about a bad conscience if there is, well, mindfulness lost and we talked about that the most important is to create a field of attention and it's not so important. No, that's the most important thing and if such a field of attention is created you will remind when mindfulness is lost and you can start again to come to breath or whatever. Mm-hmm. Okay. Poor fellow, you have to say that all in German now.

[05:51]

Must I? Yeah. We started to deal with how we implement mindfulness practice in everyday life. There was an experience of saying, I decide to do something very specific, where the environment changes as little as possible and my mindfulness is focused on what changes from day to day. or I can maintain my vigilance by, so to speak, challenging myself all day long to adapt to changing environments. And yes, how important it is at all that it is useful in everyday life to incorporate any memory things.

[06:54]

For example, it has been said that someone has a device that beeps every half hour or whatever. Somebody has an instrument which beeps every half an hour to remind them. He didn't tell me that. No, not yet. That's why I'm filling you in. Of course he was born with it. The prerequisite for this is that you have a calm state of mind and that not too many thoughts keep you away from it. and experience has been expressed that there are simply times when these thoughts are so strong that it is very difficult to deal with them and that it can then be useful to simply, well,

[07:59]

Also to have patience is the thought until it resets and you can easily come back into this field of mindfulness. Yes, the question is what is the difference between concentration ... He has the instrument now filled in. Yes, what is the difference between concentration and mindfulness, and we think that concentration is directed at a specific object, whereas mindfulness means to create a certain field in which everything is observed that appears and finally and finally what is a continuous practice of mindfulness, is that also continuous if my intention to stay in breath

[09:19]

Thank you. So I am letting myself be inspired and carried by Peter's energy and continue. Okay, good. We wondered why the question was so easy today. It seemed to be very easy for us today. But then it got reversed. And it gets reversed to the question of not how do we bring mindfulness to our everyday life, but how does life require mindfulness from us.

[10:45]

We have all been told that there is something like an es, something that we don't know, or something that we have to pay attention to. We all had the experience that there is something, like a bicycle, which does get us back to become mindful. Yeah, it's not good to fall asleep when you're riding a bicycle, true. Es ist nicht gut, einzuschlafen, wenn du Fahrrad fährst. Ja, schon willkommen zum Fahrrad wird dann zu einer Einschätzigkeit. already going to the bicycle becomes one-pointed. Or, for example, in a difficult situation, which happened to me in therapy with clients, then somehow a different breathing comes up.

[11:48]

Breathing, yes. And we also noticed that there still can be mindfulness even with a lot of stress, with a quick pace and in work situations also. And another point was that it was much easier to come to rest when you were carried away by your own work situation or decision-making situation, because you were no longer so exposed to the vastness of things.

[12:58]

And how you sort of become calm even in the midst of a variety of many things which kind of absorb you. And we got the final conclusion that the benefits of practice are immeasurable. Oh. Yeah, we got a little astray from the question, but we were completely in it. Yeah, it's good. I wanted to call the seminar the benefit of practice in measure. But I thought it's better to let you discover it. Okay, thanks so much. I was reminded by you giving us this example of giving mindfulness a structure, embedding it in Buddha, Dharma, Sangha.

[14:33]

It occurred to me, for example, that I went shopping today for a short time and was in the supermarket. I went to the supermarket to go shopping and there wasn't a lot going on and when I was there I felt like generating a lot of mindfulness. Then I asked myself, well, what do I do with it? Yes, I can now correct it, I can now notice my breathing, I can now practice mindfulness, I can now notice exactly what is happening there. And my taste was that it has a different quality if I now focus this mindfulness on something like I take refuge in Buddha, or I take refuge in Dharma, or I take refuge in Sangha. And I faced the decision, what shall I do with all this mindfulness?

[16:01]

I can put it into my breath or into noticing my body, but also I could sort of direct it into taking refuge into Buddha, Dharma and Samadhi. And I had the feeling that this was a different structure. And I felt that this gives a different structure. Yeah, okay. Okay, someone else? We thought that in everyday life we should always remember to practice mindfulness by laying a stone on the desk

[17:08]

We remind ourselves to practice mindfulness, for example, by objects, for example, like a stone which we put someplace. or when the discursive thinking gets really going, that we use like a stop or any stopping instrument. Then a question arose, if we use a goal set, is a self-designed goal set, a well-designed goal set just as powerful as a goal set that Roshi gives us? And we had also the question when we use gate phrases, can a gate phrase which kind of we figure out or appears to us be as powerful as what you give us?

[18:38]

Of course. I mean, obviously, geez. Probably more, if you find it yourself. Yeah, that's the ideal situation, when they come up in you. Another question, if you have practiced for a long time to always walk with your foot over the threshold of the next door, and is it then so that this can also become a habit at some point and is it then still a practice of mindfulness when it has become a habit? And if, for example, you practice by coming into the room by taking the foot next to the hinge and do that over and over again, does it become habit or after a long time is it still mindful?

[19:52]

We'll find out. Find that out. For me it's still mindful because, you know, you have to feel it quite a ways down the hall or when you get to the door you have to do a little dance, you know, to get the right foot in. For me it's still mindful because you have to feel it in advance with which foot you get there and if it doesn't fit you have to do a little dance to get the right foot in. You can always tell people to practice the dharmasanga. They come up to the door and they do a little... That's the dancing dharmasanga. She's asking us who are in the group, whether we have to add something. Well, you know, it sounds like you guys have summarized pretty much all of the possibilities and many of the possibilities.

[21:04]

Ja, scheint, wie wenn ihr viele der Möglichkeiten oder fast alle schon zusammengefasst habt. Ein Aspekt kam in unserer Gruppe noch auf, und zwar der, achtsam zu sein, ja, in verschiedenen Situationen, aber dann auch loszulassen. One aspect also got clear in our group was to, yes, to be mindful, but also to sort of to know or to let go of it. And in parallel to this saying that you all know, the practice of being there is to study yourself and the next step is to really let go of everything. And this goes in parallel with this statement, which you all know, that to study Zen is to study yourself and then let go.

[22:14]

And what does happen then when I let go everything? You're close to finding out. OK. I forgot something which seems very important to me. Also for the club. At the very end, we said to each other, it is important that, as Rosi says, something comes to us. But what we found out was even more when we let something mature.

[23:19]

There is an order in the things that are formed in us, so that something like an ethical component comes along. Yes, it's only at the beginning. Not only does Schläger come to me, but also something multifaceted. So you were talking about letting something come to you, towards you, not just an object, but also decisions or situations or relationships, social connections?

[24:22]

Yes. And this coming forward somehow creates an order. And in this structured space there is something like ethical or moral. which I cannot name. Okay. I think so. Someone else? In our group, we didn't collect techniques so much. We talked about our processes. And I think one of the similarities was that we started with them image of mindfulness which was rather strict and which included to be identified somehow with a kind of observator.

[25:39]

observer and this observer was often also judgmental or gave commentaries and to loosen that kind of identification with the observer and Being the nice guy who judges what is going on in the field of observation, in the field of mindfulness, was a difficulty faced by some members of our group. Okay. Thanks. George, please. um with an idea that he saw mindfulness as a kind of strict practice, where one does things very consciously, where one observes oneself with the observer, identifies oneself and at the same time also comments and judges.

[26:50]

And the identification with these judged and also condemned observers was a difficulty Okay? I remember from our group that we also talked about how being connected somehow to one ingredient or one part of being mindful also sort of leads to connectedness with the situation or with an object. Mm-hmm. And there is, in German, there is the same stem, achten und achtsamkeit. To the verb means sort of also to respect, yeah?

[27:53]

So this somehow, in English it doesn't work, but in German it does. Yeah. Okay. Yes? For me it was very important in our group to speak about how important the body is in order to even notice mindfulness. I don't know if you can feel it. We talked about how different people do feel being mindful in their body, for example by warmth or also by deep tissue. or by movement.

[29:10]

And that the senses are very important, perceptions. And that in the moment when I am restricted, for example because I am sick And that it is more difficult to be mindful if your senses are dulled, for example by illness. And there was sort of the recommendation to go with this dullness or stay with it until it passes by itself. Yeah, thank you.

[30:29]

Yeah, in our group we had another small aspect which is important to me. Whether the kind of mindfulness which we practice here Whether this sort of develops and ripens without practice, but just by getting older and experiences of life? Does our mindfulness mature just by getting older? Is that what you mean? Not just told, but also by maybe the life's experiences which sort of teach you.

[31:32]

I hope so. Your earlobes get longer. There were considerations when someone, for example, is very careful. He has now, with meditation and all the things we do here, no experience, no insight, no concepts. So, for example, we're talking about somebody who has nothing to do with mindfulness and with meditation, but who is doing his things very carefully and orderly. Yeah. Yeah. Yeah, okay. That's true. I think so. Yeah? I brought up in our group, post-group, the idea that I'm at a loss because sometimes my mind falls away and I find myself in a contemplative situation. This is in contrast to being full of mind and empty mind, obviously.

[32:36]

But then my experience is that out of the blue it happens. So my question was whether we could inform awareness while we're training it in order to flesh out when it's unaware, this kind of... Because how can I explain my experience? But then Neil said, no, that's not possible, it must become from within self, it can't be from outside. Sometimes I have experienced that my mind falls away, as it is called in English. That my mind has fallen away and I find myself in a contemplative state. That is in contrast to mindfulness, full of mind. But that happens, according to my experience, out of the blue. It seems to me to be a coincidence.

[33:39]

And then there was my question, which I asked in the group. Is there a way where we can inform the presence or mindfulness when it then disappears, that it gives us a warning light or a warning signal? Or a work hypothesis that says, I have a problem with it. Maybe I get some information from you. To the extent that I understand it and the extent that I know the experience of perhaps the mind just falling away, being something not mindful but mind empty... It's not not aware. It's not aware. It's not not aware. It is aware. It is aware, yes. It is aware. It sounds good.

[34:43]

What's the problem? To have this happen or to... Yeah. Well, you know, let's say it happens by chance. Or let's say it happens because of certain circumstances which trigger it. But you don't know what the circumstances are that trigger it. Sometimes we can discover the circumstances, sometimes we can't. Manchmal können wir die Umstände herausfinden und manchmal nicht. But when it does happen, if you, as I say, if you remember the bodily sensation of the experience... Aber wenn es passiert und du dich an die körperliche Empfindung der Erfahrung erinnerst... It's a kind of dharanic memory.

[35:51]

Ja, dharanic? Ja. Dharanisch. Eine dharanische... Like a dharani, ja. Ja, ja, genau, genau. So that you can then come back to that bodily memory and it may come back. It may really come back. At least that's my experience. Okay. Yes? It was briefly mentioned earlier It was mentioned that the bicycle is quite a good vehicle for mindfulness practice. In very many ways.

[36:51]

If you use it regularly in everyday life. So that even when you start unlocking the bicycle, then it kind of triggers your mindfulness. And when you're writing it, there are also many ways how you can Yeah, be mindful also of your body with the movement, feeling your backbone.

[38:09]

And you have to watch traffic. In Vienna especially. And then the weather is a very important element, I think. And then there is the climate and the weather, which is important. For example, when it's stormy, it's a continuous exercise and practice because your senses are all activated. If I had a bicycle company, I'd ask you to do the advertising. And when you're going by, I hear in Vienna people say, there goes the bicycling Buddha.

[39:17]

This is the vehicle to enlightenment. Yeah, the bicycle enlightenment. I don't know, it occurred to me to say something about, you know, just to give you a different, you know, just a different cultural example. I don't know if this is, you know, when I said that there's a sense of a greater assumption that, to put it simply, space connects in a yogic culture.

[40:29]

But in Chinese culture, and I don't know if this has anything to do with being yogic or Buddhist influenced or anything, there's almost a sense of a connection between people Particularly at a village level. Which might be similar in Europe, I just don't know. But for example, ghosts, ancestors, gods and people are in a single continuum. The only thing I know that's like it is the kind of continuum that seems to be between identical twins.

[41:39]

You know the studies with identical twins separated at birth and they choose the same names for their dogs and their wives and their husbands and things. Okay, anyway... Okay, um... Because, for instance, if a woman dies childless, and the village knows that she wanted to have a child, they'll have a ceremony and marry a new baby, excuse me, and have an adoption ceremony, and a new baby is adopted by the ghost.

[42:55]

The woman's dead. And there's a kind of psychic disturbance in the village that this woman died childless and she didn't have a baby. And they'll have an adoption ceremony and the ghost adopts a real baby, a live baby. Or if a woman or a man, I'd say, doesn't have a wife or a husband, or, you know, like that, they will, once the person's dead, they'll find a young woman or a young man to marry the ghost so that they feel better. And so, for instance, when a person dies, they can be a ghost or they can become an ancestor or they can become a god.

[44:00]

And so it's quite common, for instance, for a powerful person when they die or the founder of a Zen lineage, for example, to actually become a kind of god in the local area. The way you might, as a religious person in the West, have an inner dialogue with Jesus or God or something? They'll have an inner dialogue with Dung Shan or Suzuki Roshi or something like that. And they play a psychic role, something like a god. Yeah, so I'm just mentioning it because I was thinking about it the last couple of days.

[45:19]

What a different world that is of connectedness that we have. God is somewhere not connected with us. And there's only one, there's not lots of those. And although each of us, and I suppose to some extent, and I know from knowing you pretty well, some of us, our parents, for instance, our dead parents, are quite much in our psychic space all the time. So it may be known, Japan, if you have a little village, a whole village can have one name. Aoki or Smith or something. Not Smith, but you know like that. The whole village is cousins and this village over there is Maezumi and it's all Maezumis, you know. So maybe it's a different kind of connected psyche.

[46:37]

Maybe it's a real phenomena and maybe it's just cultural. But, yeah. So I'm thinking of it only because in that kind of sense of psychic connectedness with the living and the dead, It's much easier for them to generate the sense of a Bodhisattva or a Buddha in their psychic space or in their lived-in space. Yeah, I mean, the realm of Buddhas and Bodhisattvas is not like heaven or far away. It's just here. Yeah, so I mean, I just say that as a, you know, I'm just saying that because it might be interesting.

[47:40]

Okay. No, I'd like to go back a little bit. Everything you've said I appreciate as ways, and I think it makes sense for sure, as ways to notice and bring practice, not just mindfulness, but practice into our daily activity. But I'd like to come back to the sense of the body as a conduit of practice into our daily life. Conduit? Conduit is something flows through, like a wire or a tube. And it says, and how do you get the body...

[48:42]

To be a conduit. Because certainly your body is with you all the time. I mean, your arms come along with you and so forth. So how do you make the body more of a conduit for practice? And again, here I'm sort of musing out loud. You know, we don't see the transitions between moments for a number of reasons. Actually, I think if you, I don't know exactly, but I believe if you study the biology of the body, brain and metabolism and so forth, There's actually a pulse in how the body, mind, etc., knows things, perceives things.

[50:16]

So what I'm saying is there's probably actually a biological moment-by-moment reality. As well as the Dharma practice of establishing a moment-by-moment appearance of things. But the transitions, we don't see the transitions. We don't experience the transitions. Yeah, we don't experience a transition. In addition to just that the job of consciousness is to make a permanent world, each moment's perception includes memories,

[51:25]

and anticipations. Each moment's perception has content. And that content, which is memories and anticipations primarily, blurs the transitions. The transitions are overlapping. And the way we know things is by comparison. We compare this to this. If there's not a difference, I mean, what we perceive is difference. If it's all just flat white wall, you don't perceive anything. So the active perception is the perception of difference. The perception of difference is a perception of comparison.

[52:38]

Mm-hmm. And a process of perception rooted in comparison is going to blur transitions, overlap transitions. In comparison. So the creation of a permanent world is a complex process of how we perceive. Yeah, and of course everything has its own clock. There's an internal clock in the tree that decides its process of birth, maturation and decay.

[53:45]

And each of us has an internal clock. Insects and dogs have internal clocks. Their lifespan is, you know, etc. I think of Miriam Bobcoff used to specialize in knowing spring flowers that only bloomed for an afternoon. And to find one in the afternoon that bloomed was, you know, that's pretty great. It's better than a four-leaf clover. I'm looking over a four-leaf clover. No, you haven't heard that. Yeah, so... So the different duration, the different clock times that are present everywhere also make the world look permanent.

[55:19]

If everything had the same rhythm, we'd begin to see everything would get in sync. We'd begin to see, like grandfather clocks all swinging together or something, we'd begin to see. But the body is an incredible tuning fork. Boy, am I talking about music these days. For one who can't sing at all, this is pretty... But the body is an incredible tuning fork. And I think we can trust the body to sense the pace of phenomena. And Yuan Wu, you know, the compiler of the Blue Cliff Records? As I've reported often, he says, create a mind where there's neither before nor after.

[56:36]

Ja, der, wie ich das schon häufig erwähnt habe, hat ausgesagt, erschaffe einen Geist, der keinen davor und keinen danach gibt. Ja, und so ein Geist, da ist es wahrscheinlicher, dass er in diese Übergänge hineinfühlt. You know, at Christmas time I was struck, you know, the only songs I'm not going to sing, I promise. The only songs I really know are Christmas songs. I mean, I know phrases from a lot of other songs. But to know the whole song, you know, it's pretty much Christmas carols. So at Christmas time I kept being struck by the world in solemn stillness lies.

[57:52]

The world in? In solemn stillness lies. Because it struck me that that's true. That in the middle of our activity, the world is also in solemn stillness. So I found that became, like Judita suggested, a gate phrase for me. And then it's like the two truths in Buddhism or the root metaphor of motion or activity and stillness. How in the middle of activity do you sense that the world is simultaneously still? Well, maybe our usual mind falls away.

[58:55]

And we can know simultaneously the world of activity and the world of stillness. And we can feel it in Suzuki Roshi's actions, his lectures, his presence. It was a natural flow of things, but it was almost like there were little stops, little pieces of fabric that were separated and connected at the same time. And if I found that feeling in my own listening to him, the teachings, like what he said, suddenly... We're in a big space.

[60:27]

There would be a statement here and a statement over here, not continuous. It would be like a big space of his teaching. You know, like you say one thing and then you say another thing. Those are actually different. They're in different spaces. Ja, also wie du verschiedene Dinge so sagst, die waren in verschiedenen Räumen. So I found when, and it's almost like he was offering me the chance, offering us the chance to find this pace of stillness within activity. Ja, und es war wie wenn er mir und allen anderen auch And when I found it, I could hear the teachings. I mean, the teaching was all then in my space as well as his. And knowing that, knowing it, his using the teaching in his own presence to...

[61:30]

to discover it with me and with others, And through that individual discovery, it becomes a mutual discovery. And then there's a mutual generation of the teaching. And it's really the dyadic relationship of the teacher and disciple. This is one thing that mind-to-mind transmission means. Dyadic, you have the word in German, it means... Two things making one. And the sense of dyadic relationships generating something bigger than either is at the center of the idea of Buddhist lineage.

[63:17]

So strictly, I shouldn't say this. I should only say this to my serious disciples. Are you on my serious? No. I mean, I don't know. But really, if you want to know Sakyarishi, you should know me. If that's not the case, lineage has very little meaning. Yeah, but it's not just that you know me. You know what happens in the dyadic relationship between you and me, and that then is this dyadic relationship in history. And it's not just that you know me, but this diadic relationship between me and you, and then you also know how the diadic in the transmission line, in the history, is.

[64:34]

Is, yes. Yes. So I think that if you can really have the simple feeling that the body is carrying the mind in each situation, it's a crude image. Yeah, it's a calm picture. You know, it's sort of like Frank has a picture of my legs on the disc, but the disc is carried... There's no body, just my legs, and then the disc is carried around on my legs. Is that right? You did have that, Frank. What type of disc? The DVDs or the CDs or whatever it is. The technology is beyond me. There's a picture of my legs on the disc.

[65:41]

But no upper body. It's just, you know, there's a little hole here and there's a name, you know. on the CD or DVD the hole and then the title. Yes, so it's a crude image, the legs are walking around carrying the self, the legs are walking around carrying the mind. Yes, so it's a crude image, the legs are walking around carrying the body or the mind. Frank doesn't want to admit he's done this. He's sitting there pretending he's deep inside. What, me worry? No, you don't look like that. But if there's some usefulness to get in the habit of feeling the body as the self and the mind, then to feel the body as...

[66:54]

to feel the body as the mind and the self. So you really get a sense of not, if not me, in each situation. It's not my mind and thinking in each situation. Maybe you have to kind of coarsely or crudely remind yourself You're going into a meeting. And what you say to yourself, you can kind of reverse our usual way of thinking. My body is going into the meeting, or this body is going into the meeting. This body goes down the hall. Yeah, and mind and self sort of coming along with it. Ja, und der Geist und das Selbst, die kommen mit.

[68:10]

I think if you can get yourself into feeling the body as the conduit of self and mind. Ja, also wenn du den Körper als diese Durchfluss für den Geist und für das Selbst siehst, It also then may become the conduit of meditation practice and the deeper mind of awareness and stillness. And may find its expression in the clock of each occasion, the clock of each situation. In the subtle time of each situation. Okay, now I'm going to lighten up a bit here. A black spot, yeah, okay. You know, Bob Dylan has written a kind of autobiography, and the first volume is called Journals One, I think.

[69:38]

Has anybody read it here? Chronicles? Chronicles, yeah, okay. Chronicles Volume One. And my ex-wife, my Y-wife, my Z-wife, my former wife, my wonderful former wife. Okay. She recommended I read this book. She says it's really great. And Dan Welch recommended I read it. He thinks it's great. And I've read about five long reviews of it. Now, most of all of you know who Bob Dylan is. I don't know.

[70:44]

What do you know? Marilyn Monroe, you know who that is? Anyway, so, Bobby Dillon once offered to buy Tassajara for us, and he said no. He offered to buy Tassajara? Well, Allen Ginsberg got Bob Dillon, and they were going to, because we had no money to buy Tassajara. They wanted Bob Dillon to buy it, but Bob Dillon wanted his own little house there, and I said no. So... Anyway, but he represents in America the 60s, the mind of the 60s, the hippies and the beatniks and so forth. He says this is all nonsense. I thought these were all a bunch of dirty people taking drugs, you know.

[71:44]

They didn't know how to dress. He seems to make clear in the book that he didn't identify with this generation which identified with him at all. Well, you know, that's simply astonishing. Because millions, not thousands, millions of people say, Dylan expressed everything for us. And he's some kind of genius. He's just extraordinary in what he did do. Okay. So I've read the first, I don't know, 30 or 40 pages. And what he does do, though, it's interesting to me, is he's completely involved in folk music.

[73:05]

And while everybody else is involved in the generational problems, he's really involved in who were the great folk singers, what were their lyrics, what inspired them, etc., So we would say in Buddhism that he was somehow in the ancestral space of his lineage. So in feeling that he was really just connected to this lineage of folk music, he expressed... He is generational. He was somehow, came into some kind of identity with his generation. Yes, and in which he expressed, yes, that from this folk singer line, he came into the identity with the people.

[74:17]

Well, the other day I was in Freiburg. I had to do some errands in Freiburg when I first came back from the United States. So I arrived more or less the next day I went to Freiburg and then we started the seminar. So I like diners and good restaurants. And I like good restaurants. Diners, you can just sit forever and they don't bother you. Denny's. And good restaurants, they take forever to bring food. And if you spend an hour after the meal, if it's not busy, they don't care. And if I'm by myself, I love to go to a diner or a good restaurant and read.

[75:19]

But I like to be anonymous. I get a little table in the corner and sit down. And usually I have five or six or eight or three or seven books. And I try to turn them so people don't see that they're Buddhist books. They probably think they're all books on sex because I keep hiding them. Yeah, but they're just, you know, Tendai philosophy or something. So I had this book of Bob Dylan.

[76:22]

And I didn't want to have, while I'm sitting there having my soup, have Bob Dylan. So I took the jacket and sort of under the table, reversed the jacket, and so it was white, so the jacket is backwards, so it just looks like a book of white paper. So I thought I was being discreet and anonymous and I put it down and then I was eating. And the restaurant was playing classical music. And there was classical music playing in the restaurant. And suddenly the tape changed and they put on a whole tape of Bob Dylan. They saw this funny American sitting there and they saw the book before I had a chance to hide it and they changed the tape.

[77:26]

I thought it was quite sweet. I opened the book and I'd read about Bob Dylan and listen to his lyrics. Yeah, that was fun. Thank you very much for the seminar. What? That's an idea. I hadn't thought of that. Anyway, thanks for the seminar. It's been my tremendous pleasure to practice with you. It's been wonderful having Neil and Maya as my translators. It warms my right side.

[78:10]

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