So naturally I would try to observe why do I do this, what purpose does it serve me to have this wall? What's its history? Is it tied to any other experience? And in some practices that kind of study, examination is very important. But in this particular experience of this glass wall it wasn't so important. Because I found there were things I was doing in the present that created this feeling. And once I stopped the mental and emotional habits that were creating it, then a lot more flow created.

[01:12]

It reminds me a little bit of once I was on the way to a meeting and I was lit a cigarette. And I should say that, you know, because somebody a while ago came up about smoking and I said I've never smoked. And I really haven't, but I just used to light a cigarette and blow it through my nose sometimes. It's hard to discuss this because everybody gets into Clinton's problems now. How do you get it through your nose if you don't get it in your lung?

[02:33]

You just go, blow it out your nose. I've never inhaled a cigarette. Okay. I'm a sissy. I tried it once. It hurts. It stopped. Yeah. So anyway, I used to light a cigarette now and then and just blow it out my nose and out my ear. It's a kind of habit, not a... not a habit that gave me any feeling, it was just a habit to do something. Like playing with beads or something, you know. I don't inhale these either. But I... felt when I did it that I was doing it to distract myself from the tension and anxiety leading up to the meeting.

[03:53]

And as soon as I recognized I was doing that, I simply threw the cigarettes away and I never even went through the ritual of lighting a cigarette again. Because I didn't like the idea that I was taking energy away from what I was going to do in this ritual. And as soon as I saw that, I entered a meeting and I entered other confrontations with much more energy in the present. So I found the same kind of little bit, the same kind of thing. When the glass wall disappeared, I entered situations much more directly.

[05:07]

And so this... So I found the reason, the psychological reason the wall was there, were solved were solved by taking it away. Or I solved them in a different territory, trying to figure out why the wall got there. But this is a very big question. this difference between the psychological approach and the Buddhist practice. And I actually often have thought I'd like to write a book about how to use Zen practice psychologically.

[06:14]

But if we don't get to the next question, I won't ever get to that book. Okay. Why don't you share one for yourself? Where is it going now? Where does your practice lead now? I think Paul, you can translate. I'll translate it for you. Okay. Every morning at about five o'clock after sitting for an hour, I promise to leave at lunchtime. Until you spoke about people you like to meet.

[07:25]

Until I spoke about what? About... And I think the people you like to encounter and you would like to see in the world. Yes. And to try and become this person. How, did you say? Well, don't leave at lunchtime.

[08:26]

And you didn't. That question is... The history of Buddhism is the attempt to answer that question. But it can't be answered by Buddhism. Buddhism can help give you some suggestions. suggestions about how to answer it or how to meet it. But you have to want to answer it and you have to answer it. And accept how much we fail in answering it.

[09:35]

And it does make a big difference if we try to answer it or if we don't. Thank you. I'm glad you didn't leave at lunch. Unfortunately I don't have a question but I can tell you how I feel. Oh, I cannot translate that. Does anybody have it? Tomorrow the serious part starts.

[10:46]

It's an untranslatable German expression. Tomorrow it's about sausage. Is that short for sashimi? So I know the ceremony. I know the ceremony of taking the precepts. I participated when many people took the precepts. But now that I'm so close to it, so that it's tomorrow, although it looks so harmless, it moved very much in me. Sometimes I feel like a groom who just before the wedding tries to disappear.

[11:52]

You're going to leave me at the altar? No, I won't do that. I'm quite sure about that, because first of all, I'm not the only one who is doing that. Because Richie is also taking part. We can't leave Richie. We can't leave Richie. And secondly, because of the sentence which also Paul emphasized, it helped me to look at the questions, what do I want?

[13:00]

What do I really want? How do I want to see? How do I want to perceive myself? In which direction should I give to my life? It became quite clear to me that I cannot do anything wrong with that. I feel very touched. I also will go away tomorrow. I have been here for five weeks and the last three weeks have been very intense for me.

[14:08]

I have the feeling that I have practiced above all by baking. So not really? So I felt very well here. And it was good for me to do the things, just to do the things without thinking whether they are good or bad. And I really have the feeling that I somehow dived into something other. And sometimes I realize that I'm afraid.

[15:24]

That I am also, I don't let it completely close to me, completely near to me. And I wonder what it will be like to go back to the normal world tomorrow. Because I really have the feeling that I'm in a different time. I think I simply want to thank you for the cakes you brought upstairs every day.

[16:57]

So I won't depart tomorrow. Sometimes I think maybe I would like to trade with you. With me? I'm happy to trade actually too. So that's the first time that I have been here for two weeks and that's a completely new experience for me. So time passes quite differently. I just have the feeling that I just arrived before I have been here since Saturday. Of course I don't want to change, of course I want to stay.

[18:14]

And I'm a little bit confused about this coming and going, about the many departures, and naturally I don't want to trade with you. Not with you, but with... Yeah, I know. The second new thing for me is that Dishama is with us this week, my wife. And the second new thing is that my wife, Shama, is also participating this week. And that's very exciting and very beautiful for me and sometimes it's quite difficult. It's also difficult for me. And I could look at that under the theme and issue of nearness. Because with nearness my greatest desires and also my greatest fears are connected. And that's how I feel about the Sangha here.

[19:35]

I have the feeling that I am flirting sometimes, I am getting closer and then I leave again. I am moving on the edge. And that's also how I experience the sangha here. I somehow flirt with the sangha. I'm coming close, but somehow I'm always a little bit on the edge of the sangha, on the border. And when I arrive, I have the feeling the sangha, oh, that are the others, and I'm a guest who is welcome. And that's good for the first time, and I can continue and keep this feeling for one or two days, but then I somehow, suddenly I have the feeling, oh, I'm part of that.

[20:58]

So I examine this close and far, and what is good for me is that I have the feeling that I can do it here. And so I'm exploring this nearness and this far. And what is good for me is that I have the feeling that I can do that. I can explore these different territories. What was particularly beautiful today in this picture with the glass wall was the suggestion to lean on the glass wall. And what I liked very much about the picture of the glass wall this morning was your suggestion to lean against this wall. Because I often have this feeling I want to get out here and I want to break through. And naturally you can't do that with a glass wall. And I'm very happy about that, that I have the space here to do that.

[22:06]

And I could do an entire session only with this theme of nearness. So you have found this kind of being here with this kind of schedule and so forth different than being here for Sashin? Yes. In one way more demanding To go back and forth between going into myself and being with others.

[23:09]

I feel grateful that this view and the surrounding here offers this opportunity without... I also have this sense of a sangha, a community being exclusive and to say that I want to belong, that I must do this and this, fulfill expectations. I do not have this at all here. Makes me think of a sign, outside of Munster, where there was construction or something, there was often a stow. I would like to say that I am grateful that I do not have to have the feeling here. I also know the term community as something exclusive. If I want to add that something is expected of me, I'm grateful that I don't have to have the feeling that it's okay. Das erinnert mich daran an ein Verkehrszeichen, das außerhalb von Münster ist, wo steht, Vorsicht, Stau.

[24:26]

Ah, ein Verkehrszeichen, das mit dem Stau zu tun hat. Also das ist kein Verkehrszeichen, steht also ein Graffiti irgendwo. Du glaubst, du steckst in einem Stau. Aber du bist der Stau. Yes, okay. I'm nervous. Above all, I'm somehow moved by what Paul and what Tanja said previously. The theme this week was Sangha.

[25:39]

The theme or the issue of this week was, and it still is, Sangha. I also had the sentence that you asked two days in the morning, at the beginning of the session, Quasi bein, möchtest du werden, menge könt es. Sehr berührend. And I was very and deeply touched by the sentence you said two days ago in your tea show when you started, whom do you want to be, want to become? And more concrete, in the Sangha, between and among us. To see my possibilities and my glass walls.

[26:45]

And that was also the task for the afternoon. And I was very much relieved that Gerald also already gave the answer in his introduction. how this possible human being could be and when we had the experience of this. In the small group, I experienced that in the conversation we had created a part of it together.

[27:55]

And in the small group, I somehow had the feeling that we created these feelings among us by being in this group. And that's sangha for me. And that's with you, it is only possible with you, together with you. And in moments like this I'm like in love, I'm in love with life and I feel this happiness and this lightness and I somehow have difficulties to express it.

[29:08]

And the Johanneshof makes this possible and it makes it more easy to create this. My question is, after this is sheen, I will return home. And I have been here more often than I would have liked to be. I think it is. Okay, so here he has been more often the person he would have liked to be.

[30:20]

And how can he make that possible at home? I'm sorry. Well, you know, I think you mentioned maybe this statement that the next Buddha, the next Maitreya Buddha might be the Sangha. You did it yourself. What? You did it yourself. I did it myself? Yeah. Oh, yeah. I did it myself. Okay, so in this round, Arne said it first. And she didn't know who said it. And Oshie said it first. And you settled the conflict. I've also said years ago I had a discussion with His Holiness the Dalai Lama and I said particular Bodhisattvas may function in the world

[31:38]

So I feel like a sangha like this may be a presence in the world, in Europe. Sometimes like Avalokiteshvara. And sometimes like Manjushri. And, you know, I think different sanghas may have a little different presence as a bodhisattva. So Buddha, Dharma and Sangha are also folded into each other. So the practice of the Sangha also makes us realize something about being Buddha or being a Bodhisattva. So thus we take refuge in Buddhadharma and Sangha.

[33:04]

And when you're home, you have to take refuge more in Buddha and Dharma. But Sangha is always being generated everywhere. Strongly here, less strongly elsewhere. But if we have a feeling of generating it elsewhere, it becomes even stronger here. It's wonderful we can help each other in this way. in this intimate way. I arrived on Friday and it's the first time that I'm here for a week. And since four or five years, I come regularly each month to Johanneshof.

[34:40]

This week was special. So I come here for tea ceremony, but also for me, for somehow to really... For my well-being. For my well-being. Yeah. And I have been in Germany for 11 years. And since 11 years I am in Germany. And... This week, what was important for me, I remember a lot of things from Japan. OK.

[35:52]

As I understood, in Japan, monks are like this. But here, everybody was friendly and not . and in Japan I had the dream of such a community to heal my heart and I didn't find that in Japan that's the reason why I'm here And I was not interested in Buddhism.

[36:59]

But I am teaching Ido and tea ceremony. and I was here only for one week but when I came I saw what you did the previous weeks this is also This is also my show, my theme, which I explain when I teach Aido, Yaido and Tea. So I'm interested in studying Buddhism, but I come from my own experience and I have my own terminology for that.

[38:15]

So like a small ego. And slowly my students have a growing interest also in Buddhism, Zen Buddhism. So I want to learn the correct terms which are used for my own terminology, which are used in Buddhism. Mm-hmm. That's it. And now I'm interested in the different bodies, not only in the physical body, but also in the body of the soul.

[39:38]

For instance, dharmakaya, I don't know the real, I have the feeling for it, but I don't use these words. So I'm interested in this terminology. And I didn't know that there were such things in Buddhism. Oh. . Mm-hmm. Mm-hmm. And I felt very good this week.

[40:42]

And I also experienced and I could explore my own pride or my own... And I also could pride and fears, for instance, and I could also feel that other people had this experience of meeting different facets of the being. And what I also liked was that there was no pressure and there wasn't so much emphasis on discipline and pressure on people during this week. And I don't have a dojo of my own. I have no own group. So what my dream would be is to have a group, a group of Aido and a group of Foti.

[41:53]

So first I thought a Sesshin would be good for me, but now I think that this week was better for me than a Sesshin. Okay. Very good. Petra? So I read in these two weeks I have been here, I read a very remarkable book about the life of Isan Dorsey. It surprised me so much, this Kathleen, this crazy guy who had been practicing Zen for 30 years and had lived a completely different life before.

[43:06]

So this life of this weird guy who practiced Zen for 30 years after having lived quite a different life before, who died in the age of 75 on 8. The year. 1975. Oh, I'm sorry. No, with the age of 50. No. 75. With the age of 57. Oh, 57. You said 75. I said, oh, I'm sorry. So I was so immensely impressed by this lad. I never met him in person, but I heard of him. I would have liked to have gotten to know him. And when I read the book yesterday evening, I mean, when the session is over, I can't sleep right away, I go to bed so early and never sleep, I read the book again and the last day before he died,

[44:16]

So after satsang I read in the book and when I read about his last days I was so moved that I couldn't fall asleep. a man who had so much compassion and love for other people and above all that he was able to show that. So that's something I miss very much in our society and partly also in the sanghas, that people are able to show their feelings and emotions, but on the other hand, maybe it's only that I'm not able to see it, that other people's emotions, or that they are shown in a different way which I'm not able to see.

[45:35]

I'm happy that I grabbed this book. Another thing which made me really happy this week, I'm Chidan this week, so I'm responsible for the altars. So I'm occupied in the breaks to make the ashes even and to make nice altars and candles and everything. Normally you don't look at the Buddha so closely because when you pass it you just bow and you... But this week gave me the opportunity to build a kind of intimacy with the Buddha.

[46:36]

And also it brought me sleepless breaks. I was very happy that I had this job and I'm still having it. And it was so astonishing for me that when I did all these things and I was finished with one thing, then I think that I was able and had the opportunity to do that. And this intimate only the inside, but all the Buddhas around. So everything, the hair and the robes and the feet. That made me very happy. and also grateful.

[48:05]

And I also want to say something about Sangha. I was happy when I arrived here, but I'm also happy when I go away and leave. And in between that, not many things happen, but maybe many things happen, but I'm not so interested in knowing that. What? Honestly speaking, I somehow have the feeling I am a traveler on a tram. I enter the tram and I leave the tram and in between the time there is a lot of bell ringing.

[49:24]

And I have the feeling that I belong to that and somehow I'm also not belonging to that. In one of the conversations two days ago, I also came to the conclusion that I say, basically, my goal is really to be independent. Whether it's an illusion or not, in any case, it's my deepest desire to be independent. And in one of the conversations I had two days ago, I said that my innermost request really is to be independent. And I don't know whether that's possible or whether it's an illusion, but that's my innermost request. And one member of the group said, but you need us.

[50:36]

And I said, I don't know whether I really need you. And I don't have the feeling that I really need somebody, but maybe it is something aloof or something separated. And maybe that has something to do with that I am myself, I'm somehow separated from myself. Yes. And my theme is somehow this entering the tram and also leaving this tram and not knowing where this tram is going to, but I'm rather optimistic that I will know it sometime.

[51:50]

I hope so. I think if you want to, you will. I see independence as being to really be, to be able to be dependent on someone else you have to be quite independent and strong. Otherwise dependence is quite dangerous. And when you're really independent too, others can depend on you.

[52:53]

But this should be clear. If we read a book, we're dependent on others. Someone wrote it, someone printed it, published it. So Sangha is just like that. Yes. So I arrived yesterday and also for me it goes about the sausage.

[54:01]

Really? Anybody want a name? I have to give some Buddhist names tomorrow. Would you like somebody's name to be? Yes, go ahead. So I prefer not to be named Bratwurst. All right. Yes. So I have the feeling that in order to be able to land here I would need some time. So for me somehow the feeling of coming to a party, coming too late to a party, which is already going on, and it's somehow difficult.

[55:22]

I don't want to tell myself what to do or what not to do in order to change it. And this is the difficult feeling on the one hand. On the other hand, there is, well, I cannot do, I just let it be as it is and I don't do many things to change it. Just let it be and look what develops. So that's my feeling. As you can imagine, I'm always involved and people are always leaving and arriving and so forth. I always feel that way too. Yeah, and also it's hard to get used to everybody leaving all the time. But then people come, so that's good. In San Francisco, we used to have a joke about the streetcar and the buses and the trolleys and the bells.

[56:59]

One is you could get in a taxi and say, take me to the woodpecker building. Because the taxis got to know the Hahn. They could hear it as they went by. And the taxi, the streetcar and buses were called the muni for municipal. So we used to joke that you were waiting for the Shakya muni. And for most of us, the bus never came. But the bell sounded nice. Hans? Hans? So I also have the feeling of coming to something which has already started and there is something going on and I miss something.

[58:39]

What Roshi learned this week, there was always a reference to something that had already been said and it was sometimes not so easy to accept and then it did make sense for me and touched me. And also in your lectures you referred to something you said in the previous week and it was somehow difficult but then it was possible for me to connect to that and to find ways to connect to that. to imagine how you want the world to look like, with which people, and then to become the one who has to be. And what touched me very much and also what Paul already said is this sense that you imagine how you would like the world to be and which kind of persons would live in the world and then to become this person.

[59:55]

And then I have the feeling that I am somehow already on the way because I don't start this today. That's what it's all about for a long time. And that's how it's made tangible and tangible. And that is something I can feel and that is somehow became more concrete here. Okay. Any question which arised during this week? And I bring these questions from my reading the Shobo Genzo at home.

[61:11]

And because we emphasized that more during the chanting, it also came up for me more intensely. Because we are chanting the Buddhas and Patriarchs. And there are certain things which I am reading and somehow confusing me. And one example is he is saying in a... And he says to go the Buddha way, it's necessary to renounce the world. And if you don't do that, you cannot go the Buddha way.

[62:12]

So, And I have difficulties because usually when people ask me about Buddhism, I say, no, it's the middle way. It's not renouncing the world, and it's also not to indulge in fellowship. Buddhism has a negative view on life. Yeah, so it's because there is always this public image that Buddhism is somehow renouncing of the world and this negative view of the world and pessimistic view of the world. And I'm confused about that because repeatedly Dogen says that in Shobo Genzo.

[63:35]

And that's connected with what he says, you have to be a man, because a lay person cannot reach this goal, they cannot go the way in this way. Okay. And there is a third thing where he is somehow denouncing somehow the Hinayana and the unfaithful. We can't discuss all those things right now. We have to be sensible in what we bring up here. And don't worry so much about what Dogen says about renunciation.

[64:47]

And partly his views changed as he got older. You get discouraged that People, in the end, it looks like the monks are the ones who actually do it. And it's certainly true. The ones who make the most commitment do it. are the ones who accomplish the most in practice. But let's just keep it that we need some kind of contemporary renunciation. And as I say, it's not about getting rid of the self, it's not identifying with the self. And it's not just about leaving our culture, but

[65:49]

but not identifying with it. Not identifying ourselves through the culture. It's pretty difficult to do, though. In Japan, in the Tokugawa period, They had, and they still do, when I lived in Japan up in the older parts of Japan, small groups of villages are virtually self-sufficient. They don't need the rest of the society. They grow all their own food, they... within the group, the carpenters, everything that's needed.

[67:11]

And the government had a hard time getting them to do anything because they didn't need anything from the government. And the Kamakura... very clearly said, hook them on Tokyo goods. If we can get them to want the precious goods from Tokyo and Kyoto, then we can control them. And that's what our society has done big time. And it's hard to actually renounce that. Yeah, it's convenient to have things.

[68:17]

But if you identify yourself through these things, the society's got you. But some kind of renunciation is part of our practice. But when you look at Dogen, you have to look at it not in some absolute sense, but Dogen is in a historical period. And his own personal history too. If our Sangha is strong and the teaching is good, we'll have a healthy lay and monk and monastic and so forth practice together. And many of us will develop some understanding and realization. Not only those who can drop everything and only practice.

[69:32]

And I think in that way we are a strong sangha. And yet not a sangha which has a strong inside-outside distinction. Okay? You once said that you are always feeling somehow the same. The same. Whether in the presence of one tree or a hundred trees or one person or a crowd of persons. And maybe that's something what you named and called a background mind?

[70:38]

And I think that's only working if there is very strongly this feeling of transparency. And also, no part, immediacy, immediacy, that there is no delay, the possibility that there is no delay. When I'm with people, I think that the best thing I can give or try to give them is to convey such an experience, as far as I can get it at all, from openness and space, i.e.

[72:00]

non-cognitive love. And when I'm together with other people, what I try to do is to convey a feeling of openness and space, non-cognitive and space, as far as I'm able to do that. And for me it is only possible to a certain degree. There is still a sense of inertness. Especially when I'm together with different persons in a row who have different energies.

[73:07]

And there is a possibility to withdraw Or to try to be present as much as possible. So the one possibility has two disadvantages. One is that somehow this desire is created to withdraw more and more.

[74:14]

And then there is always this pulse of going in and going out. That's the second difficulty. And the other thing is that the other difficulty is that, or the difficulty of the other option is that I take things from, or concepts from one situation into another. And I'm entering, I'm leaving this space and coming more into a conceptual space. The question is, how is it possible

[75:21]

So the question for me is how to stay in such a state of transparency. I already mentioned two possibilities which do not work so well. What do you mean by transparency? Um... feels like an entity, some openness and immediacy and enough space to let things happen and not

[76:27]

being carried away by some inconsistency to keep that space open. Well, I would say that the experience of background mind is maybe a prior condition, but not the same as the experience of sameness. Ist irgendwie vielleicht eine Vorbedingung, aber nicht das Gleiche wie das Gleichheit. I think you can develop the experience of background mind very early on in practice. Ich glaube, man kann diese Erfahrung von background mind sehr früh in der Praxis entwickeln. In fact, it's almost necessary. Tatsächlich ist es fast notwendig. It's fairly easily derived from sasenic experience. The experience of sameness is much more difficult to achieve. And I would say it was something like my full-time effort to the exclusion of almost everything else

[77:35]

for maybe two and a half years to achieve sameness. Mainly my practice was to notice when I didn't have sameness. Finally I isolated it to one or two experiences where there was some difference before and after. But at some point, I found a way to have a feeling of sameness through all experiences. I mean, it's always imperfect, but it was something like that. So listening to you and knowing you, You have all the ingredients.

[78:56]

Now you just put them together. And the way you put them together will be differently than I put them together. All of our paths are joined through sincerity, but how they are exactly is... our path is always... for each of us is different. The ingredients are... differently mixed, but the intention is the same. For me and my life, nearness and connectedness are for me in my life They are very important for me but also the feeling of separation and conflict are important for me.

[80:15]

And Sangha for me is a big treasure. In one group we had discussing the issue of Sangha, I said, Sangha for me is when you don't close the doors. And I would like to connect this with the question about the Gungan with Karnam. And I want to connect this with the question about karma. I have the feeling that conflict is a difficult topic in Sangha when one tries to be connected and conflict is something that separates.

[81:31]

I have the feeling that conflict is something difficult in the Sangha because we try to stay connected and conflict is something that separates. But I have also the experience that conflict is the engine for change. And the marvelous thing about Sangha for me is that there is somehow this implicit contract that everybody is allowed to live to a certain extent his or her karma. Sometimes I wonder, because it's also a part of our culture to show ourselves and to show ourselves in our imperfection

[82:46]

Whether we need some kind of institutionalized form, how we can live in the Sangha our conflicts? Well, I think it's essential that there be difference And room for differences. But I don't think the differences have to be conflicts. And if they do become conflicts, the conflict is a small part of a larger field of working through differences. And I would agree, the differences are the engine of transformation. And of development, ordinary development. Okay, for now. You're not satisfied.

[84:31]

You want to add something? Also I have the feeling that this group is maybe too large for this kind of setting that everybody is unable to say something. Nevertheless, I think it's good because you get a feeling for the differences how people practice and the differences in their practice. Yes, and sometimes I have the feeling that in our Sangha there is this kind of ritual as an object.

[85:44]

And sometimes I have the feeling that... I don't think I have understood you in detail. Yes, that we don't do this in reality. So something like here. Yes, the house meeting is more of an exhibition. And I somehow have the feeling that in our ordinary... daily life in the community that this kind of ritual is somehow missing, that for instance community meetings or house meetings are skipped and that's something I miss. They're not supposed to be skipped. It's Ino and the Tantos and the director's job to make sure they're not. It's funny how the most important things get skipped. And it's sometimes a way of avoiding conflict. And in the end it's very unhealthy for the community.

[86:49]

But, you know, this kind, what we have here is a dharma hall. And what characterizes a dharma hall is there's no Buddha in it. They got, so they're kind of decorated, but basic idea of a dharma hall, it's plain. Whatever dharma that's here is not in the room, it's us. Yeah, now maybe it is too many people to do this kind of question. And we can make it go faster by making it more formal, actually. Und wir könnten das Ganze beschleunigen, wenn wir es ein bisschen formalisieren. Weil grundlegend, was wir da tun, das ist eigentlich eine Shosan-Zeremonie, die wir einmal in den dreimonatigen Praxisperiode durchführen.

[88:01]

Then there's a real effort to prepare your question. And you prepare a second or third or fourth generation question. In other words, you have a question and then you do everything possible for some weeks to answer it. And then the residue of that, what's left, you turn into the second generation question. And then you take that to the next generation. And that can be the whole practice period, coming up with the question, that is succinct and covers your own practice. And we can do that in one week, too. In fact, at Crestone, most people wait until the last day anyway to come up with it.

[89:12]

In reality, in Crescent, most people wait until the last day to think out a question. But for the real student, they know, hey, I better come up with a question through the three months. But next year, we might think of, if we do this practice month, having a Shosan ceremony at the end of each week. then we wouldn't do this. But each of you, one at a time, would come to the center of the room and ask your question. And you'd have a chance for one or two responses after. And in a Shosan ceremony, yeah, with this number of people, it would take about not more than an hour.

[90:30]

But it's nice to do it this way, too. We've got nowhere to go, do we? The kitchen works for us, right? We can eat anytime we want. We can skip eating. I'm also leaving tomorrow. I have been here for two weeks and I have been here for the first time. And I was welcomed here and accepted with much warmth.

[91:39]

And so I somehow It's nice to know that there is such a place so close to Zurich. And it's nice to know that there is a place like this so near to Zurich. Yeah, I like this... the reverse, too. Umgekehrt gilt dasselbe. And I hope that I can take with me whatever that might be which enables me to sit more and regularly at home.

[92:56]

And I want to thank you for that. And I want to thank for that. Okay, I hope so too. And if you can't continue, come back for more. Okay. I very much enjoyed your lecture this morning. Especially the picture with the kangaroo bag with Sophia in it. And this afternoon I had some kind of teaching, quite a different kind of teaching.

[94:02]

And I would like to tell this little story. So I have three days, so I have very expressive slaps. I have very expressive slippers. So does Sophia. She has some kind of slippers right now. So does Sophia. It's really four-hour slippers. We'll compare them. And this, I put these slippers always before this in front of the sender. And what happened since several days was that when I came back from the send-off, there was...

[95:16]

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