Did you get the suggestion that instead of having reports so much, although that's all right, we might just continue the discussion, whatever you had, in the larger group? So please continue. Yeah. I would just like to bring in one thing. Why? We complained that we actually discussed rituals all the time. I just want to say what we, I don't know if that's the word, tormented ourselves with.

[01:03]

Oh, really? Tormented ourselves? Well, this is good. I said the comments were supposed to unsettle us. And what we got to. Okay. What were the questions? What we understood and didn't understand? And we talked about rituals. Okay. We looked at how a ritual that we do ourselves when brushing our teeth or brewing the coffee or something, how that's different from a ritual that we would do together in a zendo. And it seems to me that the main difference is that the ritual has a purpose, it has an intention.

[02:09]

And it seems to me that the main difference is that the ritual has an aim, it has an intention. Which one? Which is to sever ordinary minds. And through that to enable experiences that go beyond ordinary mind. Yeah, sorry. and a main aspect for ritual is the embodiment and organization which also leads to the enhancement of the effect of the ritual particularly if it's repeated in exactly the same way which it's also supposed to be

[03:31]

This aspect of doing the actions in exactly the same progression, this aspect seemed to us and I was in the same group, seemed to be crucial. So that the action progresses in exactly the same way. The sequence. The sequence is always exactly the same. And people do it the same way, like eating oriole. And the point was not to perceive the other, but to be able to forget the other in the action and to be able to forget oneself with it. And the point of that was not so much to perceive the other person but exactly to forget about the other person and through that also to forget about oneself.

[04:50]

That opens to a tremendous realm of freedom or new experience. That was the end of our discussion. That's where we stopped when the bell... Okay. We also tried to discuss. And that didn't work. You tried to discuss and that didn't work? What did you do instead? Maybe I tell. All right, okay, I'm waiting. The discussion, I think we all agreed that that didn't work very well. So then we reported. And we tried to listen. It was very difficult for each of us.

[06:12]

Reported on what? What did each person report on? That was not the reason why it was so difficult to listen. I think it's difficult to listen in general and it's also difficult to speak so that it comes from listening and that's what we tried and we did pick up the question that you asked us to discuss So experience, how does that work? And the difficult aspect with experience is exactly when it gets difficult.

[07:17]

When what I experience is not good. And when I get annoyed that what I experience is not good. And when I get angry about my experience not being good. And also when I make an attempt so that I feel better. So when I reject what's happening there right now and wish for something else. So that's the main thing I want to say right now. I think that listening is so difficult because it's so difficult to listen to myself. And just being here is so difficult because it's so difficult to be with me as I am, often just as I don't like to be. And just being here is so difficult because it's so difficult with myself just the way I usually am.

[08:30]

And for me that is the greatest challenge to continue to keep just engaging, being with myself the way I am. And the small groups point to that. And I just spoke about that with someone that the small groups develop so well here at Johanneshof. Because it seems that that's ever more possible that each one of us can be with themselves the way they are. And then suddenly one can listen.

[09:32]

And then that which is being said is actually also being heard. Yes. Is this a personal statement you're making or is this from the group? Not a report. Confession. Okay. Yes. We began with speaking about the question what we understood and did not understand from the Teisho, and logically we began just talking about what we remembered from the Teisho. This is a little bit of a confession.

[10:44]

What? You can't. These white things. This? Yeah, I'm sorry. I have to mix it. I don't see what I want to. Okay, go ahead. What I often notice is that I sit in the teshu and then it makes perfect sense to me, but then when the teshu is over, I have no idea what you said. Like zero. You're speaking for yourself. And for me. [...] So I'm speaking for... You're speaking for many people. Okay. How can I do it?

[11:44]

This is magic. But then there were a few people who did remember a few things. But as soon as something was said, it was much clearer to me as well again. And what I felt, I could not pull it out of my memory or out of my thinking, but as it was mentioned by others, it resonated in some body parts, that something was shaken or tickled, but this memory has risen somewhere from the body, as a source, or has been stored. And what I noticed is that I can't pull these things out of my thinking or out of my memory, but when somebody spoke, then it tickled somewhere in my body, and the memory of what you said came out of some kind of physical sensation, and then it was clear right in front of me.

[12:55]

And we also talked about this, that in this Teisho setting, in this Teisho And we also spoke about that in this Teisho setting, in this ritual of the Teisho, that you don't speak into consciousness but into something else. Consciousness can't participate, but consciousness can't really retain it. It's a bit like dreams that also slip away. Yes, I understand. Yes. I want to say something that was said about ritual that has to be exactly the same.

[14:01]

I think in our group there were a lot of things, but now just picking out one thing. So the question was in general, Is a ritual something as big as grieving over the death of your child that takes a year or five years? Is that as big as a ritual is? Or can a ritual be really, really small? And it can be, as you said in the lecture, be as small as the inhalation and the pause and the exhalation. So you can break it up into molecules and atoms of this ritual. And then I would say, and I did say in the group, it's not about change. It's not about that you change your rituals. It's about recognizing your ritual. And then I would like to hear or to state that I do not think it's about the exact repetition.

[15:03]

There are two ways. You can do a ritual for the sake of a ritual, like a ceremony or something, how you sit on your pillow and things like that. But if you take it into your everyday life, I cannot imagine that I have to do everything exactly, meticulously the same. So that's why I would say there's a different way I would understand it if I take it into the apothecary. It would be funny if you did it exactly the same way in the apartheid. It would be hilarious. We could do a television series. In our group a lot of things happened. I'll just mention one thing. It started with what is a ritual, what is the length of a ritual. It could be something like the mourning of a child who died. It can be one year, two years, as long as it takes. Or is it as short as the inhalation, the pause and the exhalation?

[16:15]

Can you do this, what you do or what you look at as a ritual, always break into even smaller molecules and atoms? Well, we do it exactly the same so other people, other people can join us. And if you repeat it exactly the same if you're all by yourself and you feel uncomfortable if you didn't do it exactly right Then you're involved in some sort of magic or fate or something.

[17:31]

But if you do it exactly or nearly the same way when you're by yourself, it awakens a learned space. then it awakens such a learned space. And this is similar to when I am alone, for example, then I always bow down in front of my pillow, simply because it is something like the awakening of a learned space. It is not about magic or so. Sometimes I just spin on one heel two or three times and then... No, I don't.

[18:36]

Yes, next. Yes. What I think is that the ritual is first formed. The ritual is already formed when I enter into the ritual. So one thing is that ritual is being formed first of all and it was formed already when I entered, you know, this here. This Sangha? This Sangha, yes. Now I come here and I learn here that there is a moment, or that there are always new moments, or that it is actually about me creating this ritual myself, even though it has already started.

[19:42]

And now I come into this and what I keep learning is something like that it's important that although the ritual is formed already, that one point is that I continuously reform it for myself. I also said this in the group, when I make the deviations, then I determine that at least eight of my morning deviations are not really So when I do the nine bows in the morning, then what I notice is that at least eight of them are not really carried by me, and I'm lucky when there's one of these nine bows that I actually do the way I wish to. Then today, through the lecture, I realized with great joy that such a simple thing as putting your legs next to each other, when the bell rings, that you just stand up and put your legs next to each other, that this is fulfilling activity.

[21:04]

And then during the lecture today I happily noticed that it can be a very satisfying action to just put the feet next to one another. Something as simple as that can be very satisfactory. And in that, there's freedom. Okay, thanks. Yeah. Well, you wanted to speak earlier. We also spoke about this in the group. For me there's a difference in what you understand as being a ritual. Because if I go into the pharmacy and I buy my things there and of course that goes in a similar way each time, then that has no further effects.

[22:28]

When, allerdings, im Kinn hin, so wie gerade erzählt wurde, achtsam mich einlasse in die Situation und dann, so wie es das Ritual vorschreibt, einen Fuß neben den anderen stelle, dann kann das sehr befriedigend sein. But if, like in Kinhun, just the way it has just been described, I mindfully just put one foot next to the other, then that can be a very satisfactory experience. That is a significant difference between what we call so land-based as a ritual, only because they are equal processes, and what we call a ritual in Buddhism. So there's a difference between what we commonly call a ritual just because it's the same sequence of actions or what we call a ritual in Buddhism. To me that also is an answer to the second question that you asked, which was, if Buddhism is about experience, then how do I enter experience?

[23:29]

For me these rituals have become very important. Starting with how we sit and then how we do kin hin and also the sequence of dokusan. I like listening more than participating, but I should participate some if we're having a discussion together. I would suggest that in trying to understand ritual, which is so at the center of Buddhist practice, You put everything aside what you think about ritual or know about ritual from the past. And then after really getting a feeling for ritual as attentive form, Then go back and look at, if you want, your usual ideas or experience of ritual.

[25:06]

In early Indian religions, ritual behavior was to you know, pacify the gods to develop a relationship with transcendent entities or something. When you have that idea of ritual, you've got to do it exactly right. Okay. And we have this word, you know, we could try to create an entirely different word. But at present I think it's useful to use the same word.

[26:19]

And I think that the earlier sense of ritual as a kind of way to relate to what's beyond actually has a kind of developmental continuity with ritual in Buddhism. And I don't see any real intrinsic difference between the caffeine ritual in Europe and Buddhist rituals. Yeah, you mentioned it before. So the caffeine ritual in Vienna has spawned coffee shops all over the place, and in Paris it spawned cafes and so forth. So there's a complex institution which supports tourism.

[27:31]

Now, if you miss your cup of coffee or tea in the morning, But you have a cup of coffee later, you still miss the ritual. You have the coffee, but somehow the ritual of having it the usual way, you miss that. So you're establishing a ritual which includes caffeine or hot water if you're Marie-Louise. And yet you're doing it to change your state. To start your day.

[28:54]

And you feel you're doing it with others. So that's not so different from Buddhism. Except it's reintroducing you to yourself rather than to Buddha. Apart from the fact that it presents itself to you again, instead of that it presents you to the Buddha. We had a small phase, something similar, where we spoke about the advertising, which also uses Buddhist words. to sell something. For example, the Power of Now. We received a lot of advertisements that allowed us to immerse ourselves in these rituals. We spoke about, in part of our discussion, about commercials, commercial ads, where we noticed that a lot of these ads use Buddhist phrases like the power of now, and we could think of a whole bunch of commercials that use the ritualized Buddhist ideas.

[30:06]

What is the difference between drug addiction and our rituals? So we thought about what's the difference between something like something that's almost a drug addiction and our rituals. We did come up with a difference. Some differences. And that the oneness is satisfaction through the effect of recognizing something, a recognition effect. Whereas in Buddhism, the idea is that the feeling is completely new. And my question, which is partly already answered, is what is the difference between ritual and habit?

[31:12]

For example, brushing your teeth. There are also some extremities that are compulsory, where something has to be repeated exactly. My question has been partially answered, but my question was, what's the difference between ritual and habits, and habits that can go as far as obsessions? And one thing that comes to mind for me is that habits usually are self-confirmatory and rituals are self-transcendent. It has something to do with rituals also being free from a purpose. I mean, you can go to Kingin, but you can use faster ways to get somewhere.

[32:23]

Yes. All this I would agree with. Yes. Sure you can eat ariyoki but if you just want to eat you can do it differently. Unless you have to cook and clean up afterwards. Yeah. I think habits are rituals. Neurotic behavior are rituals. But the question is, what are they enacting? So a Buddhist ritual is enacting, not the same as... having to touch your bed three times before you go to sleep.

[33:30]

If I think about having my tea in the morning, then that's an easy image for me and it's something that also does really get me into the state that I wish for in order to start the day. If I think about these last three days of sitting here in the morning, that was different. Because it was difficult. And the first time that it was easy or good for me, that was last night. And it was last night because you also asked us to think again about continuity and connectedness.

[34:54]

And in this evening session I simultaneously experienced both. And I also experienced that in the rituals of ordinary life. But not all the time in Buddhist rituals. So is that the difference that I don't experience that? In the Buddhist ritual you don't experience what you experience in your ordinary daily life rituals? Yes, in my daily life rituals I always experience the connectedness and the continuity, because rituals are connected. They are both connected. In Buddhist rituals I don't have to connect all the time. And it reminds me not to be connected, but in a ritual.

[36:01]

So is that the sense of getting through the board? To the border? To the edge? Getting to the border, you said? To the edge? Edge proof. I will also aim to symbolize the continuity with the connectedness or to live and at the same time to establish that it is always there and that I am led with this ritual to my limits or to my mirror in order to bring both back together sooner or later. Well, the rituals we normally inhabit are going to have, of course, reinforce our habitation.

[37:15]

Habitation as habit or something else? No, habitation as where you live. As where you live, okay. So these are normally also the rituals that our... If you practice Buddhist rituals, and let's for example say the rituals pointed to in this koan, Instead of the rituals being an inhabiting of your usual life, your usual body, it's going to be, it's rituals which open you to inhabiting the dharmakaya, the dharma body.

[38:35]

And there's a real Buddhist doctrinal issue being dealt with in this koan. Which is important for our practice. But so if you go to a cafe and you I mean I'm not just speaking to what you said because I'd have to get a more feeling exactly what you mean. But you're playing your instrument and I'm doing another riff over here. So if you go to a cafe with some friends and you say you all have tea or coffee You may actually drink more coffee or tea than you want because you like the ritual better than the coffee.

[39:56]

But the ritual is a part of a way to be together with a friend. Aber dieses Ritual ist eben Teil des Zusammenseins mit einem Freund oder einer Freundin. Or to be by yourself and feel the city and the people. Oder einfach auch, wenn du mit dir allein bist, um die Stadt zu fühlen oder die Menschen in der Stadt. Okay. Well, there's really no difference from that to eating arioki. Und es gibt wirklich keinen Unterschied zwischen dem und dem Arioki-Essen. The arioki is... we're doing it so that we can eat together and the food can be served. But we're trying to discover a feeling together actually through the chakras. Because the way you use the bowls and hold them is related to the chakras.

[41:08]

So you're serving, everybody's holding the bowl, then you bow, etc. You're awakening a different body, but it's still to be together. But, you know, it will be different, of course, than our normal habits, because we've been inhabiting our normal habits for our lifetime. And Buddhist habits are meant to give you a taste of inhabiting a Buddha body. And it's not so easy to do unless you have a lot of people to help you. But we actually accomplish it quite often.

[42:19]

Okay, someone else, yeah. Is there something like enlightening habits? I'm noticing that this has to do with continuity and with connectedness. And the ritual for me is only a ritual if I do it mindfully. Whereas a habit normally is automatic. Unfortunately, Buddhist rituals are not yet a habit for me.

[43:20]

Unfortunately, Buddhist rituals are not habits for me yet. But I imagine in this awareness, when I am so awake, I no longer need the rituals. Or the rituals are also But I imagine that if I'm that awake, then I don't need the rituals anymore, or something like also the habits are awake. Yeah, okay. Those are good questions. Okay. If we describe, as is traditionally described, the Buddha's enlightened experience, is that he realized the illusion of... that continuity was an illusion.

[44:28]

And he freed himself from... the illusion of permanence or implicit permanence. Okay. So, if we describe freedom from the illusion of continuity... as enlightenment, then rituals that free you from continuity are enlightenment rituals. And basically, all Buddhist rituals are enlightenment rituals. Okay.

[45:29]

And so this makes the picture of its sudden or gradual enlightenment much more complicated. Okay. But maybe I speak about that tomorrow. Okay. Now, what was the last part that you said? Was war der letzte Teil, den du gesagt hast? Ob es erleuchtende Gewohnheiten gibt. Das war der erste Teil. He repeated whether there are enlightening habits. Oh, no. Oh, habits, no. I think habits are non-conscious rituals. Nein, ich glaube, dass Gewohnheiten... But when you make a habit conscious, you transform the habit or create the possibility of transforming the habit.

[46:35]

And I think what psychotherapists do often very effectively is make people aware of their unconscious habits. And once they become somewhat conscious, then you can see what they're enacting. And you can decide to change them. Now, in that, this is one of the big overlaps between Buddhist practice and psychotherapeutic practice. Yes. Someone, you were going to say something?

[47:45]

Yes, my question was, is the only secret in the ritual and the habits and the repetition, is that the core? My question was if the only secret in rituals or in wado or in habits is the secret of that repetition. Is that the core of all these things? Is the dynamic its repetition? Is that what you mean? Yes, yes. So the effect that's being called forth through that, is that being called forth through repetition? Yeah.

[48:52]

Yes. But you have to be careful of the word repetition. Your heart is beating over and over again. Is it repetition? It's just change. Everything is changing. Everything is repeating. There's nothing that isn't repeating. So you're only doing what is the way things exist, which is repetition. So you're repeating within the world which is repeating. But it's not repeating sameness, it's repeating difference. So you're participating with moment by moment change with your own inflections of a mantra or a wada or something.

[50:04]

Also nimmst du an dem Wandel von Moment zu Moment durch deine eigene Beugung eines Mantras oder durch eines Weisheitssatzes teil. Also ist es in jedem Kontext unterschiedlich. Wenn du es so versuchst, dass es immer gleich bleibt, wenn du das meinst mit Wiederholung, dann ist es tot. But if you try to do it exactly the same every time so that you see the context, then you're using the repetition to awaken the context. Because the context is changing. If you repeat something the same way, then you see the difference. If you use it to see context changing, then making the repetition identical is a tool. I heard someone said if you jump out of a window of an airplane or jump out of an airplane and you fall, that's natural.

[51:14]

Did someone say that? Did someone say that? Oh, more complex. Well, I mean, it's still artificial if you fall out of an airplane. No, gravity would be something natural. It's not gravity. Gravity is artifice created by planets. If you're up in space somewhere, you just float. That's what we were talking about. It's created by evolution, but it makes a difference. Yeah. Yeah. It's also cost. But there's a difference between an evolutionary cost and social agreements. Yeah.

[52:31]

You can call it nature or not. You can call it, yeah, you can use the word nature. But... You don't need necessarily God for that. Yeah, yeah. Yeah. But still, in the West, the way natural is used is that there's some ground of being that's fundamental and intrinsic. Then from a Buddhist point of view, that's probably not a useful way of thinking. Although we do have a certain genetic base and so forth. But that's also a construct. Okay.

[53:34]

Yes? Oh, Lona, you wanted to say something? When you just said that the whole world is repetition, I tried to imagine what you mean by that. I would like to hear more about that. Well, I think we, all of us, carry in words deeply ingrained

[54:43]

constantly reconfirmed views. But at this moment, you know, it's already passed. I just have to make it really basic. Or I could go to molecules and atoms, but that's too abstract. So at this moment, everything is past. And the present has no duration. It's a second before 12 o'clock. And then a millionth of a second before 12 o'clock. And then it's a millionth of a second after 12 o'clock. So there's no 12 o'clock. Okay. So it's immediately past.

[55:47]

But we have an experience of the present. experience of duration. And that's in our experience. And we construct that experience of duration through our senses. And we construct that appearance so that it seems to have continuity. This appearance or this duration? We construct that appearance, that duration. So it seems to have duration. But in fact it doesn't. But we give it a feeling of duration because we see it as repeating. Now, if I had a very fast camera here, like taking pictures as rapidly as a camera can take pictures, every picture will be different of this group.

[56:58]

one hair will be different or something will be different so there's no repetition depends what you mean by repetition but there's certainly the experience of repetition so it's a good word to start playing with repetition another seminar If I have an intention to practice something particular and that becomes a habit to follow that intention and I try to see where are the doors that open up experience and I try to pin myself down to that and say okay this is a door and this is a door Do I then not fall into steps and stages?

[58:35]

I think that that becomes a repetition that takes away space if I anticipate what the doors could be. Yes, yes, yes. Okay. Words like steps and stages or the Four Noble Truths even, etc., they cover a whole lot of territory. So Ching Yuan means something very fundamental when he says, I'm not falling into steps and stages. But of course, when he cooks his meal, he does it through certain steps. But if someone teaches him how to cook, they say, well, you do this step and then you do that step.

[59:51]

And he says, I'm not going to fall into step and stages. And then the guy says, well, then starve. You can have an attitude to uncorrected mind. That can be your attitude. But within uncorrected mind, things appear. And you let them appear. And you let them appear because you're not correcting. But letting them fear is a kind of correcting too. So if you stick too literally to it, you can't function.

[60:52]

So it's a question of a kind of craft, a sense of a mind that isn't interfering and allowing an intent to spontaneously choose. But part of your intent is to accomplish something. And so part of your intent is to accomplish something without trying to do it, say, consciously. But at some point you make a conscious choice. But, you know, you don't know. I mean, the example I've given is the brown telephone. You've heard that story. Well, Peter, you haven't been around. She's told you about the brown telephone.

[61:54]

I developed a habit of asking questions or having intentions all the time. And I was focusing on a particular question. I have no idea what it was. And so I was probably sitting on my own. I don't remember exactly. In those days I more repeated the question as a practice, like focusing on your breathing. Now I just put the intention in a certain place and it's there.

[62:54]

I don't have to repeat it. So I was repeating the intention. Or holding it in mind. And somewhere in my peripheral mind in an inner space there was a brown telephone and it kept ringing. And I wasn't going to be distracted by a brown telephone. In those days, that was before designer phones, all phones were black. No one had ever seen a brown telephone before. It was a teacher's telephone. What? A teacher's telephone. A teacher's telephone? Like the brown robe. Oh, the brown robe, I suppose. He's into dream analysis. Okay, so anyway, I'm refusing, and it kept me.

[64:09]

So I finally said, what the heck, I'll go answer the phone. But then I'm going to put it down and I'm not going to be distracted. So I picked it up in my mind. And it told me the answer. Oh. So you don't know what's a distraction and what's not a distraction. That's why I like the Teletubbies, right? That's why I like the Teletubbies, yeah. She thinks I look early onset Alzheimer's because I watch the Teletubbies with Sophia. Thanks for pointing it out. I know. Okay, we're getting silly here.

[65:15]

We've had a good discussion. What's next? Now I need that bell. Yeah. I would like to hear something about what is actually meant, I don't fall into steps and stages. I explained it today. I'll try to be more clear tomorrow about not falling into steps and stages but maybe I need the mind that appears in Teisho to talk about it in order to discover how to talk about it, so you won't remember it.

[66:34]

You know, it's like talking in invisible ink. You have to heat it up over a candle later. What did you say? It's as if you were writing in invisible ink. Yes, Christian? I'm concerned about what Gerhard said earlier, about the difference between rituals and habits. Because I experience that I I have an endless number of habits in my life and since I am part of this Sangha I experience an unconscious process of increasing ritualization of my life.

[67:40]

So I'm interested in what Gerhard said about the difference between rituals and habits. And I have a lot of habits in my ordinary life, but ever since I began to practice, I notice an increasing ritualization of my life. As if there is a replacement of habits by half conscious rituals. And it's almost like gardening. And I notice how some things I accomplish almost as if I was civilizing a jungle. Hurricanes or children. Yeah, that's what he said.

[69:01]

Do what? Disturb the garden? Yeah, that destroy everything again. And that's something like a process of continuous circles that keep expanding, but at the same time also... What did you say? What are they doing? They create fluctuations. Good. New territory. Didn't you just say arc? It is very difficult to order a new garden on the street of a city. And so, you know, you go to a place where you can make a garden.

[70:19]

And we've created a couple of them, this one in Crestone. But the ideal is that you can then make a garden anywhere. But for a while you have to have access to the soil and so forth, and kids and hurricanes, you know, interfere. Okay. Is it the hurricanes and the children that disturb us, or is it ourselves? Charterton, the children, and the hurricanes is disturbing, but they're not.

[71:20]

How much of it is actually disturbing, and how much actually isn't us making it disturbing? Well, of course it's us. Yeah, but there's still, even if it is us, the difference between the us or the one who appears when you're living by yourself, say, and when you're living with a family, with a husband and children and so forth. And you can't deny that difference. If you tried to enforce that there was no difference, then you'd probably be very hard on your children. Because children are little hurricanes and hemocranes.

[72:23]

Just a bad joke. Hurricanes and hemocanes. I can't resist these things sometimes. Sorry. Part two? Part two, my question is, if you're alone, don't you create other hurricanes then? Not if you're a bodhisattva. So to stop myself from drowning in one of these floods, I try to kind of ritualize the Eightfold Path into my life. So I do little tricks like I'm brushing my teeth and I'm thinking about what I have to do next.

[73:40]

I have 20 emails I have to send and then I taught myself to say, you're brushing your teeth. When I walk too fast, I notice that there's always this watching one and the doing one, and then you're walking. And then I try to feel my feet again and actually say, it's only going to be half a minute later, that's okay. That's good. To Deutsch, bitte. Okay. I think so, yes. I notice that one thing that I do as a ritual in my everyday life is that my habits, when I notice that I fall into a certain hectic or do too many things at once, that I interrupt myself by When you're in the midst of this situation And you remind yourself that you're brushing your teeth.

[75:04]

And if you're late, blah, blah, blah, you're enacting the ritual of mind, body, sight and emptiness. And you're well in the path to being a Buddha. And then you are on the way to Buddha. Thank you. Yes? Now I think you said something very interesting. Well, finally. Finally. Because before I looked at it like, how do I dissect my habits? and then maybe using these four, whatever you call them.

[76:05]

Yeah, four qualities. Four qualities with doing this. But now you inverted it. You're putting your everyday things into these four qualities, and that's very much different because we always look at what's a ritual, how big is a ritual, how long is the duration, but now sticking it into those four qualities is inverted, much more interesting, and you call those the ritual and not the other thing is the ritual. So I find that, thanks very much. So for me this is very exciting right now, because as I have looked at it so far, how can I look at my habits better, make them smaller, observe, put in breaks. When you make the forms of your life aware and then intentional, you're basically practicing Buddhism.

[77:35]

And all the forms are in some sense a kind of ritual. So you have the ingredients and now you can make them Buddhist rituals. Okay.

[77:58]

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