So are these exercises which arise out of Buddhism? But their content has little to do with Buddhism. They're just a kind of common sense. I suppose the way they're organized is Buddhism, but basically the content is again a kind of common sense. Also die Anordnung der Übungen, die hat was mit Buddhismus zu tun, aber die Übung an sich, also Vernunft ist das falsche Wort. What do you think? Gesunder Menschenverstand, vielen Dank. Gesunde, yes. So, what do you think? Was meint ihr? Yes.

[01:09]

For me it is first of all important to notice the situation in my life that I can name with these terms that Buddhism and the teaching provide. For me, it's important to first to be able to know when or what I can coin with these terms in my own life. Coin? So, like, you have the term of generosity. Where do I find it? What does it mean for me? Okay. Christian? For me, we were mainly discussing about frankness. Maybe you start in Deutsch. Okay. That's easier for me. Okay. We talked about the topic of friendliness, yourself and your counterpart.

[02:16]

And I have always noticed that for me there are many situations Where the question is, how do I define friendly reality? That is, it will be a situation where both feel the same, especially if you are in a conflict situation. I don't want him to do whatever. I would like to have it translated by someone. I can translate it. Yes, please. No, go ahead. For me it's always pretty difficult. to determine how do I have to handle friendliness.

[03:25]

In that way I feel myself as well as the opponent. The opponent? The other. The opposite person. Especially when you're in a prisoner's life, when you're in a situation of a conflict. Then it might be an opponent. It might be an opponent. I've experienced such kind of situations. And there I'm always asking, how can I then live these principles of Buddhism in such kind of situation? I need some kind of guideline or some kind of advice or some support? How to handle such things? Well, the image, we won't get very far if I respond to everybody who says something.

[04:34]

But the image of compassion in Buddhism is the moon shining in the sky. And it's reflected in endless streams of light. dishes, puddles, etc. So it's reflected independent of whether there's an opponent or not an opponent. That is like a particular state of mind one has to develop. And it's quite easy to feel that toward a baby like Alan. Or toward a tree. And I've actually practiced going and feeling as much as I can a particular tree.

[05:35]

As a field of activity. Is it insects and birds and etc.? So then I've tried to internalize that feeling. So when I'm with a lot of people or one person, I'm in the midst of a lot of trees or a single tree. So I never feel like, oh, there's a lot of people or something. No, it's just a lot of trees. But each tree has its own, you know, if the branch falls on you, I get a little annoyed. But it's a feeling in that direction. And that's what, you know, is characteristic of Buddhist compassion.

[07:18]

Okay, yes. Yeah. What's missing for me in this collection of ways to act is the noticing, the direction of noticing. So it's not only the noticing towards the outside, how do others notice that of me, but how do I notice it? was in and to recognize that there is a whole variety of ways you can feel nourished um

[08:32]

So that this becomes like a measuring device for me to add to which or to which I measure how nourished I am. So there is nourishment from after a conflict? Right after a conflict or in the situation of a conflict. And then there are also comments that I later notice that it does not hurt so much. And then there's a noticing that I notice, oh, that kind of nourishment didn't actually nourish because the nourishment has depleted. It's gone. Sometimes there's a conflict where I thought it is nourishing, but then I do notice that over time it does get to be nourishing.

[09:51]

And that for me is a possibility or another possibility of how to practice. Well, I think to me it's in the same range, not other than what we've been talking about. But here, and we can look at a difference between, again, Western and East Asian yogic culture. If you take this much often discussed nature versus nourishment, that we hear about in magazines. Is it nature or nourishment? And I think in the West the emphasis tends to be on nature.

[11:00]

And in East Asia the emphasis is on nourishment. The assumption is that in East Asia and Buddhist and yogic culture is that mostly you're a blank slate when you're born. But, I mean, of course there's genetic proclivities. Lots of that is obvious. Anna looks a lot like you and Mary. Yeah.

[12:04]

But if you're born in a Japanese, if you're a genetically Japanese and brought up in America, you become an American. So the feeling is that you can... the emphasis on how you can transform and develop and change yourself is much greater than in our ordinary culture. So, I mean, the plasticity of the brain is completely assumed in Buddhist culture. And that the plasticity continues as an adult.

[13:13]

And I can remember just, I don't know, a decade or a half or so, it was a big deal when neuroscientists said, hey, there's plasticity. So this is rising from what something Otmar said. I find it useful to show myself what's nourishing. So you're walking along the street or you take a walk in the forest here. And you feel nourished. Okay, that nourishment arises in you and also arises from the situation. But you can stabilize that feeling of nourishment.

[14:17]

So that you ideally, you practice always doing things in a way that nourishes you. Because you know that feeling. And it's one of the truisms of Yogacara Buddhism. and this is all basic stuff but it's good to have the basics in mind is that all mental phenomena have a physical component and all physical phenomena have a sentient mental component

[15:22]

sentient mental component. Anyway, so you can discover and maintain this nourishment Du kannst also dieses Nähernde entdecken und aufrechterhalten. And decide, I will not do anything in which I don't feel nourished. Und du kannst dann entscheiden, ich werde gar nichts tun, außer ich fühle mich darin genährt. That's the discipline of the second. And if you do, you're in some kind of rush and you've got to prepare something and you've got to stay up all night to do it, like many architects do. She's an architect.

[16:26]

You say, well, I'm not being nourished, but here I go. But at least you notice you're not being nourished and then you try to discover how you can be nourished within that situation. So if, for example, you, as an architect, always have to get something done at full speed at night, then you also notice, okay, I may not feel nourished now, but I notice that I do not feel nourished and will now deal with it as nourishingly as possible in this situation. Yes. I think it's something more. And it's a little bit more, I think, especially if you're creatively active or involved. You do it from within an inner attitude. So I think the disposition of the architect derives from

[17:45]

or the creative act depends on a lot of activity that you have done before and then it only can come out. Only after a very long process. Then it can happen that the essence of the thought or of the expression can come out or can be expressed. And sometimes this functioning or the effect of that can be perceived by others. And I think that's the job of an architect. You're saying that makes me think, I wish you lived nearby and we could put together an architectural committee of advisors, you being one of them, and when we have to make decisions, we could ask you. Yeah, it's my selfish, you know, side that I think, hey, this guy looks okay.

[19:10]

You know, one time Tsukiyoshi was asked, it's a story I've told often. What do you notice about America? Yeah, I mean, what do you miss from not being in Japan? Yeah, and he said, well, what I find strange is you all do things with one hand. And somebody says, pass the salt, and you take it and you pass it. And he, so then after he said that, I began to watch him. And he, if somebody asked him for the salt, the whole context was what was happening.

[20:11]

I think it's one of the reasons that the Japanese car industry wiped out the American car industry for some years. Because when I was young, American cars were supposed to get the car from point A to point B. And the Japanese cars immediately tried to get the driver and the passenger from point A to point B. It was just much more fun to drive a Japanese car in those early days. So for Tsukiroshi, he would pick up the salt. You can see this is salt. And he'd pick it up and bring it into his own body space. And he used the salt or the water as an excuse to pass himself to the other person.

[21:43]

So he never did anything like that. He would turn his whole body, almost as if there's a light in this part of the body, and he'd turn it to the other person and pass it with two hands. Hey, not bad, huh? And he did each thing as if with a sense of completeness. And there's a kind of Yoga in it. You teach yoga, you know. You both teach yoga. You're sitting there looking so good in this posture. So you... So say I'm going to pick up this bell. Actually, as studies have indicated, since the 60s, your body knows it's going to pick up the bell before your mind does.

[23:15]

And a wider gestalt has made the decision to pick up the bell than the mind. And it's a significant fraction of a second after the arm shows it's moving before the brain edits the movement to stop it or let it happen. And I began to notice that myself through practicing meditation. I noticed, oh, my body's already starting to do something before I'm conscious of it. So, say I'm going to pick up the bell. I allow it to be a series of complete acts.

[24:17]

Okay, so I put my hand here. And the bell is a little cold. So I let the coldness be there for a moment. And then I bring it up with another complete action. Then if it's a teacup, I would bring it up and drink from it. And if you notice Chinese and Japanese people in restaurants, you can usually tell whether they're Nisei or Sansei, that's second generation or third generation. By where they hold the teacup.

[25:33]

Because the Japanese, you know, they're a backward country and they don't know how to make handles. Actually, they don't put handles on on purpose so that you have to use two hands. And they make them so that usually there's a little ridge here, so if it's hot, you can hold it here and this ridge and not burn yourself. And a teacup is usually a porous clay, so it doesn't transmit heat to your hand. Meistens ist eine Teetasse aus porösem Material, sodass die Hitze sich nicht so leicht auf die Hände überträgt.

[26:37]

And you can watch them. A person still connected with Japan, maybe first generation, even second generation. Also das könnt ihr echt sehen. Also jemand, der noch mit Japan in Verbindung steht, sagen wir mal erste Generation außerhalb Japans. Will hold their cup here. Der wird oder sie wird die Tasse noch hier halten. And then they'll drink and then they'll hold their cup here. Well, what is here? A chakra. What is here? A chakra. So there's a little chakra shelf. You put your tea on the chakra shelf. And then you move it to this chakra and then up and then you put it back. And the orioke eating bowls are all based on this kind of activity. Simultaneous inner-outer activity. And it is actually a way to awaken the chakras. To allow this field of the body, extended field of the body, like a psychic peripersonal space.

[28:00]

Psycho-peripersonal space. I defined the term earlier while you were... You know, like feeling where the fender of the car is. In a yoga culture, this space is taken as real and you function within it and articulate it. Yeah. So anyway, And if each thing you do, now you see, I'm not doing it the same, but I still have both hands involved. And that, what? And that uses both sides of the body And using both sides of Kalle's brain.

[29:18]

Yeah. And if you find yourself doing each thing with completeness always, And never rushing and putting things down. putting your, you know, et cetera, you'll feel more complete. And if you acted in that kind of yogic space all year, you'll feel more complete at the end of the year. It's one and one equals, you know, two. And if you acted in that kind of yogic space For some reason, someone who's the... Brian DeCamp is somebody who's been practicing with me for 25 years.

[30:28]

And he's a computer programmer and started two or three small companies and so forth. And now he's building a house for himself and his fiancée at Crestone. And he's the head monk of this practice period, which I am playing hooky from right now. But he, for some reason, picked up very early on this doing things with two hands. So he had a kind of men's group of computer programmers that met once a month or something.

[31:31]

And he always did things with two hands. But it took two years before someone said to him, Brian, why do you always do things with two hands? But it was noticed. Okay, so this sense of discovering a feeling of completeness and discovering a feeling of nourishment can really Those two simple things can really change your life. Sorry, I'm talking so much. But I know you're all going to leave soon.

[32:35]

And I don't want you to leave. Because I'm not yet free of attachment. And I'd like to leave you with as much useful stuff as possible. Okay, someone else. And you had a question you were going to ask me. Yes. Okay. So, I will ask the question. Yesterday, in the first seminar, you talked about the third eye. First of all, how can I experience this and how can I see it? Yesterday in the seminar, in the first seminar, you spoke about the third eye. Yeah.

[33:36]

How can I experience it and how can I see with it? Troublemaker. Well, it represents... I mean, I can say something about it. I can say something about it. As I said a few minutes ago, there's a kind of gestalt that is apprehending situations prior to consciousness, which is pretty slow altogether. As I just said, there is a gestalt For example, if you're walking along, this is a kind of example.

[34:39]

If you're walking along and you trip, On the ice or something. You may fall, but you probably, even with things in your hands, you catch yourself in some way that you don't break what you have in your hands and you don't hurt yourself. Usually that's the case. That happened way faster than consciousness. And to figure out how to keep these things and where to... That happened in the gestalt of knowing, which I sometimes call awareness. Okay, so that overall sense of knowing which is beyond the five senses, physical senses.

[35:58]

You know, it's interesting how Words show us what kind of human beings we used to be sometimes. For instance, the word common sense, which in English means, yeah, everybody knows it. Originally meant functioning through all the senses simultaneously, common to all the senses. So a sixth sense was the common sense. Common sense was sense common to all the senses and then considered a kind of sixth sense.

[37:04]

Okay. And she would know. So... So the third eye in one sense represents this knowing which is more than the senses. More than the sum of the senses. But in actual fact, too, when you practice quite a bit, you begin to feel a kind of itchiness on the top of the head. a sensitivity which is indicated by the way they do the headdress and things.

[38:08]

It's like I can notice when I feel nourished and when I don't. in a slightly higher somatic or concentrated situation, I can tell, oh, this situation causes this to be sensitive and kind of itch. Yeah, and you can, anyway, I won't go into more detail. But you also feel a kind of sensitivity here. And that would be a sign, in a way, that this overall gestalt is part of how you're functioning. Okay.

[39:19]

I liked your gesture there. That was nice. Anyone else? Someone else? Everyone else? No one else? Else? No? One? Every? We're supposed to go eat soon. Are you hungry? Yes. Okay, let's listen to the bell for a minute and then go eat. It doesn't mean you have to do Zazen, just be as you are. As waves, ocean waves, the shape of ocean waves, is their effort to return to stillness.

[41:38]

As the leaves of a tree, too, until autumn at least, return to the stillness of the trunk and roots. And all of our mental formations and bodily actions really we can discover also like to return to stillness. And if we give our bodily mind and activity a chance to return to, an opportunity to return to stillness,

[42:41]

When that stillness is rooted in how things actually exist, And is an expression of compassion. It's in the breath, it's in the body, it's in the heartbeat. It's in the spine and it's in the mind.

[44:02]

Thank you very much. Vielen Dank.

[44:10]

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