We spoke in our group also similar what you just said, that most of us in both continuity are living in the thinking and in the breath. And it's more difficult to stay in the breath if something unexpected or some unexpected feeling from a close person comes towards you. In my experience, it's when I ask myself, where am I at home, that I cannot find the I on the different levels. Okay. Yes, Judita?

[01:02]

Yes. I had an experience with these handicrafts in the kitchen. When I took a bowl into my hand, I had the feeling that if I took a relationship of feeling to her, or felt the bowl, that the reality at that moment was the feeling of the bowl. And then the idea came to me that perhaps every reality is always new to me when I am in a relationship with the pot, with the bowl, with a person, that this is only the reality at the moment, which then comes apart. So I was in the kitchen yesterday afternoon and I had an experience with the tools in the kitchen and I touched this ball and then this

[02:12]

feeling or this connectedness, this feeling with the bowl, I felt like that was the reality. And it feels to me like with everything or person I get into a relationship and feel that this is each time a new or different or a reality. Sounds good. Yes. Would you listen this time? Yes. Sorry. Then to this particular question of you, Dita, I have this question, thought, what role does memory play if we experience reality like that?

[03:24]

Okay. Our group is missing. Do you want to say something? You? We have now realized that the question of realities is often associated with evaluations. We discovered that realities and our own realities are often something to do with evaluation, that our realities are often determined by our thinking and doing. And that's where you have to continue discovering. And we also said that it depends on our mood or energy level.

[04:30]

And that we can see we have a responsibility our view or relationship to the world. Because we can determine them ourselves. Did you have something you'd like to be a reporter from your group? No, I just made this funny joke that you find your views in your neurosis. Yeah, it's not a joke. For me it's very difficult to say abstractly I'm living in a container.

[05:40]

That's my world. I have no idea. I just react. So if I look into my neurosis, I can maybe kind of analyze why I'm reacting certain ways and then see out of this what worlds or what views I have. Oder man kann sie in einem schönen Erlebnis sehen, ich weiß nicht, man ist in Ferien und man sieht etwas, and then you think to yourself, if I lived there, I wouldn't even notice that it's great. And then you can compare the beautiful with how you function normally and then see that you actually have a different perspective in normal life.

[06:43]

Or you can see something in holiday, something beautiful, then you think, if I'd lived there, I wouldn't notice it anymore. So then you can see from this good experience you have, why or that you don't have it in your ordinary life, and you can see again that there is a view at work. Thank you. Did all six groups, someone from all six groups say something? As far as you know? In regard to what you said in the beginning of that we Language serves a purpose of being able to notice, express or see, compare realities of different people.

[07:53]

That's of course true. But actually, in the end, I think it's harder to see it in... I mean, a person can describe their reality, so you can see, you know, what... You can know something from their description. But I don't know what could I say. Maybe language is like a camera. It takes a Japanese person or a Chinese person or a Russian person all take a picture with a camera and it looks pretty much the same. Also, Sprache ist vielleicht so etwas wie ein Fotoapparat. Es kann ein Chinese, ein Russe oder sonst jemand von einer Sache ein Foto machen und es sieht von all denen ziemlich gleich aus. I had a friend who had an aunt who was a Mongoloid.

[09:10]

And she loved to take photographs. And you really saw a different world. What interested her was completely different. And particularly it was embarrassing. She'd take pictures from below stairs and up people's skirts and things like that. It didn't seem to be for an erotic interest. It was just, she would just take pictures of things that we wouldn't find interesting. But in the way we organize, you know, in general in language, it's very hard to see the differences, I think. The way we organize our pictures of the world in language, it's very hard to see differences. I think you can notice more perhaps in the language itself than in how the person uses the language.

[10:19]

For example, simple things like in Japanese you don't say my stomach, you just say stomach. There's not an owner of the stomach. Well, who the hell's stomach is it anyway? Yeah, if you say the stomach hurts, I mean, you're not probably talking about someone else's stomach. Yeah. Okay. Okay. Unless you're a doctor. Today is, is it today? I think it was yesterday. Maybe yesterday. Suzuki Roshi's 100th birthday would be yesterday or today or something. You know, and... Marie-Louise berated me a bit this morning.

[11:48]

You don't even know what the word means, do you? I know what I did. I get a rating of B or C+. Berate doesn't mean that. Yeah. I mean, why don't I have us all celebrate Sekiroshi's birthday? And this is one of, I need help from other people to do these things. I'm a little, I don't even, wouldn't even celebrate my own birthday unless somebody reminded me that it was my birthday. And if we were a really traditional monastery, there'd be practically every two or three days, there'd be the Bodhidharma day or the Chvansa day or the Sukhiroshi day or the Samatha day.

[12:54]

Yeah. We're busy just celebrating all the birthdays who show up, who live here. And the Germans who come to, and Austrians, who come to Crestone for practice period have introduced whipped cream. In America, we eat whipped cream occasionally, but not very so often. But boy, every birthday there's whipped cream, and I mean almost every... There's some reason to have whipped cream almost all the time.

[13:59]

I start feeling sorry for the cream being whipped all the time. But I did wear, you know, my own way of celebrating things is I just find myself in the midst of feeling about it for a week or two. I mean, Suzuki Roshi grew up at the end of the samurai age. Japan was already being modernized, but really the world he grew up in, in the Buddhist world he grew up in, still had the values of the earlier period. I remember once he was standing in front of us and he said, you know, once... And I don't think he would have said this if he hadn't had this culture behind him.

[15:09]

He said... You know, I could have my head cut off. You know, these things do happen. And we all, well, it's not too familiar to us, but... I mean, unfortunately in the news it happens, but... Yeah, so I wore one of the first raksus he gave me. Yeah. And they asked me repeatedly to send something, say something.

[16:21]

So I thought of something, wrote something the last week or so. You want to see who they are? The folks at the San Francisco Zen Center who are celebrating this. It was actually an idea of an old friend of ours, but the Zen Center took the idea and made it an event. Yeah, so they're having quite a big event. So I started to send something and then Paul and Marie-Louise sort of said, you better shorten it a little bit. And then I wrote something and Paul and Marie-Louise said, come on, make it a little shorter.

[17:31]

I didn't know what to say, so I wrote a few things. So I reduced it to something manageable. Last night, late last night. But one of the things I said is that Sukhirashi gave us, not only brought to us, not only physical practice, And sometimes he was, even when he was asked to just go to a university, say, and speak about Buddhism... He would get there and look around and decide there was no point in speaking about Buddhism, so he got everybody to clear the chairs and had everybody sit. So he sat for the hour and then left. And it also, I mean, it's really very much in an obvious way in the spirit of Bodhidharma.

[18:34]

I just went to China and sat for nine years. This was only 60 minutes, but, you know, still. Basic idea is the same. Sakyurashi used to say, when you all are sitting in the Zendo, sitting the same way, I can see your differences. When you're all just sitting around in chairs, I can't see the differences. This is true. This is very true. And so I said, he not only... brought us sitting practice in a very physical, visible way.

[19:41]

But he brought us the soil of practice. And with practice, often it's best rooted and flourished. And by the soil of practice I meant the many forms, the things we do, the orioke bowls, the bowing, the robes, the sitting robes and so on. Because these things have been designed to be different from one's birth culture. And so you can really see in this kind of what I call a material or even relic stream, you can really see It's where the worldviews of yogic culture can be most tangibly seen and felt.

[21:15]

And in contrast to, in distinction to, our inborn and, as I say, ingrown culture. So it's, you know, that's one of the reasons I've kept the orioke practice. Because I can see very clearly, when somebody does the orioke, whether they think they live in a container... or whether they think they live in each object is a kind of force in itself. And what's interesting to me is some people have it for some of the objects, but not others of the objects. When they really don't know quite what to do next, they shift to container mind. And they shift to objects and they just have to move around. So, yeah. That's enough.

[22:33]

Let's have a break. Thank you. I really enjoyed the discussion we just had or what you told me. And I'm looking forward to seeing if I can respond to some. Yeah.

[23:15]

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