You think something through as thoroughly as possible. And usually it will turn into another question, and another question finally gets to kind of something that is essential. And then when you... That question often will cover quite a few questions. If you do this kind of practice, you may find that several questions reduce to one central question. Then it's helpful to focus on that for some length of time and not the others. This is a kind of craft. And exercising the craft develops a background mind. In other words, when you try to do this, you develop the mind that does it.

[01:18]

That makes sense. In other words, by holding a question in your mind, You develop a mind that can hold questions in your mind. I often say it's like a woman who is pregnant. She is doing things during the day, what she has to do, but she's usually aware that she has this baby growing in. Today doesn't look so different, but Her mind is also simultaneously resting with the baby. And that's what I'd call a background mind that's holding the baby in mind while you're doing your usual thing.

[02:26]

And we have to become pregnant with questions in that way. And sometimes it takes more than nine months. But once you get the hang of this practice, it starts happening very quickly. You can put a question and come up with something almost immediately. But at first it may take literally months or even years. Wenn man das mal etabliert hat, diese Praxis, dann kann das also relativ rasch gehen. Es kann also sein, dass die Antworten oder dass etwas hochkommt, ziemlich sofort. Aber am Anfang kann es eben Monate, vielleicht sogar Jahre dauern. Okay. ... Yes. Is it the medium of our mind which works and produces the answer, or is it the connection to absolute truth, like as we anthroposophists, which, for example, have this practice of

[04:23]

taking a question, then going to sleep and hope it, that's waking. But the first thing you think of in the morning, you have got the answer from this night. Yeah, I think that's very simple. This is ziemlich ähnlich. I wouldn't necessarily say that you're absolutely sure, but it might be. What the first thing in the morning might be, it might not be. That way of looking at things and trusting your own medium Her question, I think, was that, is it her own mind, or is it the big mind? Absolute mind. If I connect with whatever challenge is, or whatever, what difference is it?

[05:26]

In the class, what do you use? What do you use? It's a difference looking at this wall and looking at something which is infinite. There's probably a difference of that. Yeah. I don't know anthroposophy well enough to know, but I've met some amazing teachers. But there's some pretty big differences in my sense of it completely. But according to my feeling, there are quite significant differences to Buddhism.

[06:43]

And we held a whole conference about Steiner and Buddhism at the Christian Mountain Zen Center. And so let me not discuss. Let me say, tomorrow I will discuss. Let me say that In Buddhism, there's one of the ways things are divided up. There's the obvious, the slightly hidden, and the very hidden. So, the obvious is that you're sitting here in front of me. The slightly hidden, but only very slightly hidden, is that you're younger than me.

[07:44]

But I have to think about it a minute. I mean, when I look at Hermann, I have to think a little more. In other words, it requires some thinking about it. And that there's a presence here in this room, like there's a presence of Neil and the rest of Herman, and a shared presence we're all creating, is slightly different. But it takes some feeling and thinking. We can notice that. The very hidden means there's almost no way to explain it. The very hit reincarnation falls into the category of the very hit.

[09:05]

For most people it's a belief. You need to believe it or you don't. Tibetan Buddhism tends to believe. Popular Chinese Buddhism tends to believe. Strictly speaking, Zen tends to say, maybe so, but it's not important. Because there's no basic teaching in Buddhism which depends on reincarnation. So whether there is some truth that's absolute that we can relate to Buddhism, Zen would say for sure, in the realm of the very hidden.

[10:12]

Zen would say it is in the area of what we cannot experience, in the very hidden. So there is no reason to call it anything. We in Zen practice would say that we find... In Zen practice, one would say, one does it with... Yeah, I know. So in general, I myself would just treat it, oh, I wake up in the morning, the first thing that comes to my mind seems to be I don't try to explain the process. I just try to explain I try to explain the craft of the process, but not the metaphysics of the process.

[11:24]

But as a practice, it's very similar. As an explanation, it's different. For example, one of the common explanations nowadays is collective unconsciousness. From a Buddhist point of view, that's just a theological idea. There is no such thing. There is something that looks like that, that functions like that, but it doesn't have that sense, collective unconscious, that all people in society share. I mean, Zen would say what can't be named is better not to name, but to function in relationship to it. Unless you need the security of naming it.

[12:52]

Unless you need the safety of the name to do what you want. Did you hear something a little bit? No, I didn't. You, yeah. You didn't hear anything. You didn't hear anything. I thought it would be a good idea to do that. And as a biologist, I prefer to do something like that. I think it's a good idea to do [...] that. I wanted to know what then you learned.

[14:10]

And before I had called you to the solar school, but what you are lecturing here. leads me to think it's more Rinzai. And then so there I feel a conflict. And also then this Tartagata that you mentioned, I can't make out anything about it. So, conflict. Yeah, I don't feel any conflict. Also, ich fühle da keinen Konflikt. I'm not much interested in Soto. Also, Soto und Rinzai interessiert mich nicht besonders. There are schools where the teachers do more than other people. My experience in Japan has been that Soto and Rinzai are different in China than in Japan.

[15:13]

But my experience is that the best teachers from the Soto school and the best teachers from the Rinzai school were pretty much the same. The more average teachers or maybe more different? Within the schools, there's differences. There's more differences in the lineage between two Rinzai teachers often than there is sometimes between a Rinzai and a Soto lineage. So I think lineage is very important. I think the school is not known. And my teacher and myself both feel to go back to Chinese Buddhism, Chinese Zen, before dividing the schools into such distinct groups.

[16:28]

But I did study in the head temple of the Soto school in the Hingji for some time. But I did also study in one of the head temples of Rinzai, or Daitoku-ji, for quite a long time. And one of my closest friends was And one of my closest teachers and friends was Yamada Muman Hoshi, who was the leading Rinzai teacher in Yoshinji. But none of us had ever been concerned with whether it was Soto or Rinzai. Except when I sat in the Daitopoji Sendo, they didn't want me to wear Soto robes.

[17:39]

Only when I sat in the Daitopoji Sendo, they didn't want me to wear Soto robes. What meaning has the karma teaching them in Zen? Just checking my karmic clock. My karmic clock, I love these new clocks and so many that are radio controlled.

[18:41]

I love these new watches in Germany, these radio watches. Mine is controlled from the portala. Mine is controlled from the portala. Karma is a wiring diagram. Karma is a wiring diagram. A Scheitplan, a wiring it, you know. We call it, we call it a switch, that's what they say. A switchboard. A switchboard. And Scheitplan. [...] It's in English, it's a romance sort of thing. So that everything that happens creates a wiring diagram of energy.

[19:51]

And both generates energy and creates a wiring diagram. Which is really just a way of saying there's a pattern to causation. At each moment you're receiving you're receiving the result of this wiring diagram and you're also generating a new diagram. And so to practice with that and know that is to practice with your partner. It's completely independent of ideas of karma from past life.

[20:58]

And this, I mean, this is really not so important how you understand it. Except that, for example, it does make a difference in the way you view the actions of a child. Because there is a child psychology, but there's no child karmology. So if a child had some problem, You might say, well, from a past life, this child, something. But I think that's pretty useless, all in all, to say that. Much more useful to look at the relationship to the parents and extended family and genetics and things like that. And the sophistication of the practice of karma is only simplified, I think, by the idea of new and earnestness.

[22:06]

I'm not saying there isn't such a thing in Korean Chinese. I don't know. I don't know. I mean, I don't have any experience of past life. But if I do, I don't know. I only know what I know. You think I was Cleopatra? I was Cleopatra's maid servant. Yes.

[23:22]

I'd like to hear something about the world. It's my immune system. If possible, I would like to hear a bit more about it. Okay. Maybe we should take a break then. So it's 10 to 4. Let's come back at maybe quarter after 4. Have a little time together and then we'll say what Peter said. Where are all the punctual minutes? Exhausted. Some people have left, I know, saying, I'm too full already. I need to digest. You know, if you do a seminar in... If I do a seminar in Switzerland, people are usually there, supposed to start, say, nine people are there at 8.30.

[24:51]

And in Germany, supposed to start at 9, people are there 10 to 9, 5 to 5. I do it in Austria, If it's supposed to start at 9, then at 20 after. If it's supposed to start in, if I'm giving you somewhere in Ireland, and I'm supposed to give a lecture at, say, starting at 8 o'clock, honest to the Irish God, People are still coming in at 9.30. Isn't that true? Yeah, probably, yeah. It's unbelievable. People come in at 9.30. Oh, interesting.

[26:17]

I see that. As soon as they step down, they'll be upstairs. No, it's so serious. Ah, I think the one's kind of a door, something kind of mysterious. Mm-hmm. Yes, please. No. Shall we sit here and smile?

[27:33]

What would you like to do? Sit I would like to have my question answered. Oh, what was it? I have to start over here. What was it? Tell me. Looking at the world as my immune system. All I meant by saying that was that everything is interdependent.

[28:38]

The chairs just went by. And I think if I say, if I'm working with myself and I'm trying to specifically work with my immune system, I think that's too mechanistic of you. Because it's everything working together that's your immune system. And if my immune system is anything, it's even more than some particular grouping of cells. Cannibals, it's my intention.

[29:55]

And my intention is related to everything. I meant something like that. Yes. Thank you. and that if, like, really you have to finish the prayer, you need to finish it.

[31:07]

When you have to finish the prayer, you need to finish the prayer in the night. It is like, when you have to pray, you need to get up in the morning, [...] For me, there are two aspects related to her question. Sometimes I feel that even something like a practice like meditation is something artificial. And whereas I have sort of a need or I feel the necessity for being just natural.

[32:08]

Although I know that practice or meditation may help me and lead me to a more natural state, still there's a conflict sometimes. And also I... lack feels for the sense of life, the meaning of life predilect. So there are these two areas, the artificial one, I mean, more natural one, like a plant, which sort of is drawn, naturally drawn to the light, which doesn't do anything. It's only the picture in natural. So that's my conflict. Yeah, I am.

[33:12]

Natural and artificial are words. Natürlich und künstlich sind Wörter. Natural means a lot of theology. Natürlich beinhaltet eine Menge Theologie. It tends to mean the world that makes itself. Artificial is the world that we make. It's art. We think that the countryside is somehow natural. Maybe the city is unnatural. And so we think of the landscape as something natural and the city as something artificial, or unnatural.

[34:14]

But an ant hill is natural and Berlin is natural. It's just our ant hill. That's what we do. And I feel drawn to the light of Zazen just like a plant. I would rather say everything is artificial. I would rather say that everything is artificial. So that everything is more a game between intentions and circumstances and genealogy and so on. In the end, it is of course an idea of God, I think. When I look at a plant or an animal, I don't see much difference.

[35:29]

I feel better when animals are healthy. I look at the cows that live across the way from me. You know, I look out the window and I think, real far-out cows with long golden hair and pig horn. Sometimes they clean each other's ears. But most of the time they do what I like best. But most of the time they do what I like the most. They take walks and they eat. Walk around and they eat a little bit.

[36:32]

It's the way I like to live. Pretty much how I live. My milk? Partying with you. What are you talking about? I'm not going to clean your ears. Unless we get to know each other a lot better. No, but I think animals are pretty blissed out. I think they're able to do their life and leave because they're in a state of some blissful. And I think our intelligence and complexities separate us from this, what I think is a natural bliss. And I think that our intelligence and our complexities simply separate us from what I think is a natural bliss.

[37:46]

Did I use the word natural? Of course I did. Anyway, I feel that there's the teaching of the basic first teaching of the Buddha, which is there's suffering. And there's a freedom from suffering. And there's a cause of suffering. And there's a freedom from suffering, which means bliss. And there's a cause of suffering. path to this freedom from self. And I think another way, a more esoteric way to look at it, is there's bliss. And there's obstacles to this bliss. And there's a path to get free of the thought.

[38:47]

And there's a path to get free of the thought. I feel like a plant. OK. And I think we, this weekend, have started to share some common roots. So I'd like Just spend a little bit at the end, but I know it's difficult for some of you, so I don't want to force you to sit too long. And while I'm not suggesting it yet, we're still... I like it, you know, so if I even mention the word... We've come a long way since Friday night.

[40:03]

But the only problem with doing this is I must confess I get so attached. The only problem with doing something like this is that I really stick to it. It's just so pleasant for me to be here that I would ask Uwe if we could just continue tomorrow. But perhaps once the moon is our companion, it's always open. And maybe you could tell us something about what's going on with the Peace University. I promised him he could have

[41:05]

Or he asked me, or we agreed, we could say something about it. Partly because we have this funny ship we've sailed on together. We have the same hairdo. And we have the same hairstyle. Yeah. with artists and scientists. I know them by heart and really know them in different ways. And I have a vision for the future. And we have one of them, who has just discovered the world, and who has been supporting me for 58 years.

[42:21]

And we have a little bit of the world's best, and one of the best in the world, and we have a little bit of the world's best in the world. Thank you. On the one hand, I was told that I was in a photo shoot for the right-wing radicals, which you see on the right.

[43:57]

I think the wildest fantasies are spread through the media, and that's where it all started. And then it happened to me that it was no longer possible to stop it. That's when it all started. There was a discussion about it. And after we did the whole thing, [...] I think that after the ceremony, it would have been better if we were able to do it for the people, because there was a big loss. But fortunately, no one came to the ceremony because of the ceremony.

[45:02]

Fortunately, they were prepared for it, especially to be able to go back. I think it's a good thing to be able to go back to the office. I have a lot of thoughts and I'm really happy. Of course, today as well. . So that we are . uh, business data.

[46:13]

But we have, uh, studios and spaces and . We found that . And at this time, we . There was this guy, his name was... I don't know how to say it. Golden Bear. He was in the festival for the 100th anniversary. And I asked him where he was from. So, Golden Bear. And I told him that he had lived on this ship for two years. And that he had lived on it for seven years.

[47:14]

Thank you. I worked on ships for two years, flying. And I worked on ships for two years. Flying means silly thing. Yeah. I left college for a while and just got on a ship in New York for a couple of years. And that was a ship called a C-3, which is the type of ship. And this ship is a C-3.

[48:22]

This is a ship I worked in. When I remembered, I went to Japan twice on a freighter. There was a C3, and once it was the California Bear, and once it was the Golden Bear. So I showed him what was my folks, that's my rule, my Libyan. He's trying to put a real brass plaque over some memorial loom. I remember being in pretty stormy seas a lot now. Does this mean I have to give another benefit workshop?

[49:30]

I do every set. All right. Anything else? Can we sit for a while? We will end. Are you willing to cross your legs and hope to die? People sitting in a chair can continue to sit in a chair. I might join you in thought.

[50:31]

I want to kiss you on the chair. What's your name? On your right. What's your name? On your right. Right there, what if you say we go V-E-N? Phone. On.

[51:09]

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