Yes, I can tell you what my thoughts are on the point we raised with the discussion before the lunch. The question is, what makes sense to do for us as Sangha, also in relation to this place of practice. And there are different things Belkawashi remembers that Christian in Creston is on the way to create a CO2-neutral plant, which is certainly an activity where we can do a lot, but we can do more. And we have started here on the square to use other, let's say, food, other cleaning products, etc. So this is one level on which we can become active. Ich denke dann auch daran, das ist vielleicht ein bisschen ein komischer Gedanke, dass ein Menschenleben zur Zeit von Badidama sehr wenig wert war.

[01:11]

Und es wurde für ein Flickenherd gemordet. Und in den Klöstern hat man Kung Fu gelernt. I don't think that's what we should do. But I think that we should think about it, that we go into uncertain times, and how do we create security? I think that's an interesting question, as a singer at a practice concert. For example, how do we forbid ourselves Dorfgemeinschaft, die um uns herum lebt, in Zeiten, wo wir davon ausgehen können, dass alles polarisiert. Wir können darüber nachdenken, welche Dinge werden in solch bewegten Zeiten wirklich elementar gebraucht, die wir vielleicht liefern können, mehr als andere.

[02:14]

A little bit in the direction of what Rekha Roshi said today in relation to Leipzig. There are people who will be grateful that it is still there. And I think such a need will also increase. And we can think about it. Ich glaube, dass es einige Aspekte gibt, über die wir nachdenken können, was wir tun können, sozusagen mit Blick auf eine Ungewisse, aber vielleicht eine Zukunft, die ihre dramatischen Anteile hat. Ja, das war so der Gedanke, den ich irgendwie vor dem Mittagessen I just had associations of what produces a lot of CO2 and that are the wars and the planes in the war.

[03:25]

And then I thought, what should we do as a sangha now? What came to my mind then was actually the international network, that is, that the sub-practitioners could be an aspect of peace. But how exactly, I can't say. There are institutions around the world today that can evaluate something everywhere. And that's just this thought of giving the international connection a good attention. And the solar roofs, which are everywhere here, I find them.

[04:38]

So when you get up here by bus, all these big black roofs are full of solar cells. And we don't have that. We have oil. And many come with big cars. I'm a little ashamed, although I don't come with a car. I'm a little ashamed. And I've already heard from someone who lives in the village, or has lived, that it is known, yes, those there, from Johan, they have a lot of money, they have big cars. So it's also an aspect of how you make friends or cohabitants. In Letzendorf, even before Letzendorf, I only had to take a taxi, because the train had to leave again.

[05:42]

The next train was too late and then all the connections were lost. Too late. And then I heard a taxi driver say, I wanted to go up to Großkreiswand-Klausen. And he said, well, where the sect is. So that's how we'll see each other. That's not good. That's how we'll be seen, in part. Sects with the big cars. Anita, maybe loud so that we can all hear. I was just thinking about whether we, for the others, look like a danger or not. When I hear that, we have already made a few meetings here, we have also invited the village population and there were not many, but we came from the surrounding area, we had to be better informed.

[06:50]

I wonder about this statement. I think up here, so to speak, in the direct environment, we even have a very good reputation. So the contact with the mayor is very good. And they also thought about doing the next council meeting here with us. And the fire department, the entire voluntary fire department, did their fire check here with us in the building complex. So we have a very good reputation here in the direct environment. But of course we are known on the whole mountain. And the taxi driver comes from Bad Säckingen. We are also known there. And there we are something else than Catholic. And that is also so. And I think that someone says that Buddhism is a sect. That is simply a question of education. And if that is missing, I think it is difficult.

[07:50]

I don't know. I think it's exciting, sorry to sit here in silence, but also this topic that Roshi talked about today, where we are and in what context, but also in these times, what we are doing now, what you also talked about, Ulrich and Bertha. Okay. Okay. So yesterday I talked with Erhard a little bit.

[09:29]

And we were talking about how we can help others. So we are saying that, of course, the best way is to show an example through our own actions because we cannot change others. We are lucky if we can change ourselves. So in this subject of the environment, of course, again, we should start it ourselves, I guess. But I feel so small when it comes to the corporations and multinational companies and the politicians.

[10:43]

But then I feel so small, so tiny, when I think of the big corporations, the politicians, institutions, corporations. And then... Then again, I have the practice. Which is... I feel very lucky that I have the practice and I have a sangha. And... I think that it's very important and I feel very glad that you guys started a Zendo in Leipzig.

[11:51]

And I started my Zendo in Budapest. And I think it's important to give opportunity to those who cannot come here or go to another monastery because there is no time or the distance is great. And I have this feeling and understanding or feeling for how important it could be to have many small places. A few weeks ago I went for a weekend trip to Sarajevo.

[12:53]

And they have many different religions, but mainly Muslim. Yes. So it is that Islam is in a valley. What is in the valley? The city is in a valley. And we climbed up one of the hills and we were just taking in the view. And they started to go for prayer. But there were like 20, 30, I don't know, all over the valley, many, many, many of them. Suddenly it was coming from all over and it was so powerful. You could feel that they are all together connected. And then I thought, this is what we should do too.

[14:06]

In a way, this is what we do. We have a place to come for sessions. practice period but so I when you said the open as I know I thought it was a very nice step and and the sitting practice itself helps somehow to to take the world whichever direction it goes. Because we unconsciously, naturally, automatically are changing and everything is changing.

[15:31]

With the practice we change in a good direction. I wanted to point out the importance of sitting. Yes, and I wanted to point out again how important sitting practice is. At least for me it's something more, since body and mind are one, for me it's much more a bodily experience or more practical. I'm more practical, so for me the way to talk about things is perhaps not so intellectual, so... Yes, I am more of a practical person and it is something very physical. I am not so intellectual when I talk about such things and that is very important to me. I was just thinking that in the big cities, for example in Denmark, different religions also attract each other from time to time, so very different things, and I think that's something that needs to be explored.

[17:21]

Now, which is of course more up-to-date for me, I don't know exactly, but I know that different groups, come together one or two times a year. I don't know how big these groups are. Now I'm going to go over what exactly happens there. for two or three times a year. I don't know how big it is and whether it can still be found in other places.

[18:23]

But that would have already happened. So that's what makes me curious now. I spoke to Nicole last night and she said, Mr. Skrubel, do you know the name Skrubel? He said, television and very open to spiritual views of the world. And Nicole gave a speech, and he gave a speech at the same conference. He came up to me and said, I really liked what you said, don't you want to do more? And then Nicole said yesterday, yes, but we are a group that is rather holding back from the media.

[19:29]

But if we look at the change in the present time compared to the time of Buddha's teaching and the time of success in the next 2000 years, it has nothing to do with the media, but with people. The last 200 years or 50 years, however you want to call it, have mostly to do with the media, of course also with people in the media. But if we close ourselves to the fact that the question of change has completely changed, that is, the methodology, the motivation for change, then we undoubtedly come to the economy. But in these fields, no matter how big they are, Buddhism can take influence and it does. And the question is, one big field is the economy. How far can they, I just heard yesterday, there are business advisors here, I myself also belong to this species, or belonged to it, they have a certain interest in the economy.

[20:48]

And there are economic forms that are alternative to capitalism and to this growth or financial growth-driven form of self-destruction. And you can promote it. You can promote it as an individual, but you can also, if you are a consultant, try to look a little further. And of course there are these people in the companies who cannot say this openly. But you can address them and they have a certain influence. Also in these institutions, also in politics, of course. And in the media. And that is actually my point, that we might also ask ourselves as Sanger, Nicole, if it is possible, The future is coming to us. Not the future is coming to us and should lead us a little further. So even more media, even more in this direction. We should let ourselves be guided by this future a little bit. And then see how far you can go, because this individual look inward, which distinguishes Buddhism and many other spiritual directions, change without denying it.

[21:54]

Also keine Doppelmoral an dieser Stelle, sondern eine Frage, wie können wir uns dieser Veränderung stellen. Ich sage nicht der Anpassung, ich sage nur stellen. Aber stellen heißt auch, dass wir dann uns dieser Methoden, dieser Mittel bedienen. Die Zwecke und Ziele bleiben dieselben. That's quite clear. But the methods have changed. And the question is, do we have to use methods? That's my question, too. And we don't have to think about how far we can develop these things as Sangha, from the people who work in this field without you. Today I thought about a lecture by Belger-Roschi. That would be a lecture that actually all people could understand. That would be something where you could really address people who are interested in such a path.

[23:10]

To have a reference point in the silence. Yes. And that is important in turbulent times. That you don't connect anywhere. Blind. To any group or something. And that would be something, for example, when Nicole appears at Skobel. Yes. in short steps, where people would know that if they were interested in that, they could go to yoga. But I wouldn't go that far now, I've already seen it on television, such broadcasts directly from television, because I think the physical is so important, exactly the feeling of body energy makes it work, and that's what's missing, Yes, so we have to find a way, but maybe also encourage and ask a little bit. How far do we have people of this kind? They exist.

[24:10]

Nicole obviously has a talent there. And then the question is, can you give her, I'll put it this way, the permission, from the singer's point of view, because that's a question of interplay, what the individual, so to speak, also in the name of the singer, or at least not against, And we are a group that has the spiritual space. It is the space around everything, around economics, around companies, around politics. That is our field, actually. So I understand you in any case. Mediation and meditation. And all participants, the mediation participants were invited to come to meditation. And they were all, they had no experience in meditation, at least that's what it looked like.

[25:30]

And when the service was opened, they took part once, and the other days not. I know it's a difficult point, And I also experience it in my environment. Meditation is already quite nice. Because that is something where you can relax. But that it is more than just a relaxing moment, that is also not enough for me and my small circle to bring it over, that someone could have come here with him to Johanneshof. What amazed me, but it's... That's what I noticed, that everything that has this kind of religious touch, like Villa Service,

[26:33]

For many, it is catholic, and it is rejected, and I have nothing to do with that. So that would be to say, how do you bring the people here? Some are certainly responsible for something like that. But I was quite, first of all, so I thought, no one takes part in that. That's exactly the reason why we talked about it with Vicky. So I told her that what I had taken from her from the practice period at that time is the realization from her that, yes, she mentioned more examples where she would have liked to have helped, but simply from financial means.

[27:47]

when it is not possible to change, as I said, but to be a good example, yes, so to practice the practice and to radiate, from their present. That's something we can do. And I still think, after this short discussion, that this has to be the core of us. Yes, that we do that. And if you think we can put collectors on the roof, that's wonderful. But for me, that's secondary, all these technical things. Denn wenn wir im Kern, oder andersrum positiv ausgedrückt, je mehr wir uns verändern können im Sinne der Praxis, desto wirksamer können wir das nach außen ausstrahlen.

[28:50]

I would like to add to what I said earlier, because it seems to me, at the moment, to stand in the tree, at least for me, is that with the four Brahmaviharas. When I say, what can I do fundamentally? In this sense, to present it in some way. Can I start there? And that's very simple. Let's say, these are very simple suggestions. But the further you are in practice, the more complicated they become, the more diverse they are. But compassion or infinite kindness, everyone can take that into their program. That's not all that difficult. But even with the same mood it gets difficult. That's why we have to practice the practice. We have to do it physically. And a small remark about service.

[30:00]

I think that what you just said, or this example of life and role models and so on, if we succeed, then such a ritual is no longer so important. I still remember very clearly when I first with the blue book I think here I know that's exactly so it's just yeah it's been a while of time as if they might that's it might so Glaubensgemeinschaft ist von einem Ritual begleitet und das hier ist heftig, laut und anders als vielleicht in einer anderen Religion. I would like to bring in the aspect that we are at the very beginning of developing rituals that can be suitable in any way.

[31:06]

First of all, the ones from Japan. that we may perceive as folkloristic in our culture, but today we had the example with the transfer of a diploma work or the doctorate celebrations in America, which are rituals, which are not scary, but which are established somewhere. And with us there is a story that actually these rituals are completely taken from the church in the last centuries and are always connected with the concept that there is a beyond or a divine space or something like that. And every form of ritual refers to a certain way to this space There are many people who say, I don't want to be left out in this room.

[32:08]

And I have great respect for the people who don't want to be sent into this room. And we have worked a long time to understand how we can go into these areas of the old-fashioned experience of the great without going into another space. And I also see, when we go into the media, the danger that we are immediately associated with a lot of people and it cannot succeed in a lecture of one and a half hours to make exactly this difference clear. Or if we are in Hanover with the religion, I already experience when we are in contact with the German Buddhist Union in Berlin, that from there it is actually almost not possible to bring the clarity over, Only this room. Because there is so much thought of spirituality in the background, it is very, very difficult at this point.

[33:12]

And I actually mean that we are right at the beginning. And we have to, and I think that's really important now, first of all, as you said, through our body and our role model, and then look at how we do it, we lay practitioners, how do we condole when we have someone in our family who has died? Or how do we congratulate when someone has done a doctor's job? How do we bring rituals into everyday life from the understanding of rituals that we have here? I think this is still an incredibly large gap that we can start to break through. And in general, so to speak, this has something to do with attitude. A ritual is somewhere a kind of attitude with others. Rituals create reliability. If you practice rituals with children every day, then these are the anchor points, reliability, which are incredibly helpful.

[34:18]

And from my point of view, all the rituals that we practice here, even morning service, that is for me an incredible reliability. So that would be the way to achieve this awareness. Gerhard, you are up. I would like to take a short step back and again describe from my perspective what we should be able to do here. Maybe collecting ideas and possibilities in relation to what Roshi asked us. How do we want to continue to practice together in the current circumstances? Ritual is one aspect.

[35:19]

Perhaps we should not go into it so intensively at the moment. I think it is also very important, but perhaps we should only address it. Media have been addressed, contact has been addressed. I would like to add another aspect. In his lecture, Roshi spoke of the spiritual field as a reference point. And he said, the spiritual field is without the surrounding world. Close the surrounding world, is the surrounding world. It's a bit like what you said, Bernd. What does that mean exactly? If we practice that, for me in Göttingen, what do I do there? First of all, and this is a city where there is a big university and there are people with many intellectual questions and also university teachers and psychoanalysts.

[36:29]

Der ehemalige Leiter der Familienberatungsstelle, was ein riesiges Ding ist. Die Frau, die im Moment die ganzen Immigranten, da gibt es von der Stadt eine Immigrantenstelle, wo das alles koordiniert. Die sitzen alle bei uns im Sendung. Was wollen die? They want to orient their old worldview to a new worldview. They want a different approach to the worldview in which they fail very often. And Buddhism gives the worldview, or at least gives them the opportunity to look at their own worldview. So, another reference point. We create this field of the spirit,

[37:32]

we not only create another reference point for ourselves, but as a whole we set ourselves physically, meditatively, intellectually a piece out and look at and experience ourselves from a different perspective, as an experience perspective. And I offer choir groups, we have discussion groups, they are completely overrun. They want to know, know, know, what is going wrong here, but not within the system, but outside the system. And we are creating a different world here, that this is possible. Einstein said something very beautiful, he said, in a meaningful way, he said, We create problems within a framework. If we want to solve these problems, we have to leave the framework.

[38:37]

And that's what we're doing here. We intellectually leave the framework and we leave the normal reference framework, our normal world view, our normal everyday experience. And that gives us a different experience, that gives us a different point of view, but also an intellectual point of view. And I am also at the university in Erfurt, the students are totally interested in coming out of their Catholic corner of the eye. And I find it very exciting what Roshi said today in this context. This spirit, this meditative spirit, the Sazen spirit, is our reference point. And that also means a different body as a reference point.

[39:40]

And then we can talk about it with people not only intellectually, but also convincingly. And then they say, I'll come by. Then we have the other problem. Then they come by and see how seriously we do it. See rituals. And then I go there and explain the rituals to them. Before they even give up, they get a little influence from me. And that is really helpful. I tell them, sit down here, look at this, like anthropologists studying a foreign culture. Look what we are doing here. Join or not, just look at it. And then you are completely relieved. And then they come and do a little bit with it, and then they paint very mildly, and then they say exactly what you say. Wonderful. I don't want to miss it anymore. The same with oriokis.

[40:40]

They need explanations. They need a little introduction first, what is going on there. And I give them the permission, eat with the fork, just look at it, whatever. But look at it like a researcher who looks at a new culture. So, if we move in that framework, the whole thing that we do will get a new reference point in itself. And I find it very helpful, what Roshi has said today, in that framework. What is the new thing, excuse me? The next step is, what does that do to our body? Alexander, excuse me, Alexander has reported. I try to observe a little and to let people come to the word.

[41:46]

Thank you. I would like to add a reflection from my generation, because it is very different from the generation that is here regularly. Yes, even louder. I just wanted to briefly bring in a reflection from my generation, because there are big differences. And especially what you mentioned earlier with the service, I think it's the case with our generation that we have a big problem with doing things from whom they don't know why they should do it. And that's really scary. And when you get in there, and I remember how it was for me for the first time, I stayed there because I had a lot of trust in Nicole, who I already knew, and I knew David. That means I knew There seems to be something in there that really has a value, and that it's not too cult or something strange. And that's how I was able to overcome this moment. But many people can't do that because the trust is not there.

[42:50]

And Gerhard has actually already delivered the solution for me there. Just a greater transparency. Explain to people very early on what is happening there. What is a bias? Why do I do that? Why is there a drop? to just give the chance to understand that before you go into the distance and then people are already gone again. And I think that's very important for our generation right now. And we also notice that in Leipzig, when we want to start reciting without explaining it, people are gone right away because they think, what's going on there? And I think that's really important, especially when young people new people to come and maybe take it even more into their own hands before it happens. And I think that's what Elad has already described, that people actually want to observe it and then take part in it and that then it will also be a good experience. Ingrid und dann Bernhard heißt der, oder?

[43:54]

Das war bei uns auch schon so, als wir Roschi, also mir ging das so, als ich Roschi kennengelernt habe, habe ich ihn normal eben im Jackett getroffen, wie er einen Vortrag gehalten hat. At some point I went to a Sashin, I think it was in Maria Laach, and then to the House of Silence. And I really thought I was falling from the pillow when I saw him in such a dress, in his robe. That was completely unusual. Bernd? We are in the time of the next enlightenment.

[45:12]

It is well known that under the first enlightenment we were supported and guided by a good piece of consciousness not to free ourselves from the self-inflicted impossibility. Was sein Auftrag an uns. Und er hat gesagt, ihr könnt den Mut entwickeln. Also ihr habt es in euch, diesen Mut zu entwickeln. Ihr habt Mut, selbst zu denken. Das war sein Auftrag. We are now in a phase where a lot has changed. That's why second education, that's what Club of Rome, Weizsäcker and so on are pointing us to. We need something like a new education. There are many who see it the same way, from the academic field. But now these are people who have always made changes on the forefront. The intellectuals, that was not true. So what Gerhard says, that he is at a university,

[46:13]

self-examination on the seat cushion. That fits exactly as a ritual, as an adequate ritual in the time of the second enlightenment. The self-research on the pillow. The pillow is a certain ritual form. The sitting on this pillow is a certain ritual form. The yogic, maybe the posture, the body posture, maybe also a kind of ritual. Unless it is filled with life and then the ritual always changes. Also, das ist zur Frage der rituellen Ausgangsposition. Aber ich wollte eigentlich nur betonen, wir sind in einer zweiten Aufklärung und da brauchen wir dringend die Universitäten, also das heißt die Wissenschaftler. Und da sind solche Ansätze wie Leipziger, indem sie das Lab nennen. Zen Lab. Zen is the only form of Buddhism, I mean. I don't know all the forms, but it really allows for relatively free research.

[47:19]

Self-research. That's the big advantage, I think, of Zen Buddhism. where Buddhism is not at the forefront, but the basis. That's why I also find these pre-Buddhistic immeasurables quite good, because they are something that can act as a link. It makes no sense that all the Buddhist currents in the Union then unite politically formally, in my opinion. That is reasonably political, but The question is, can we create a spiritual space that enables this, so to speak, from all sides, without the differences, to act in the foreground and to ask the question of truth and all such things. And I think we now need a new enlightenment that does not put thinking in the foreground, i.e. as Kant has brought us closer, we can do that too. And that is not only important, but to build on it the question of feeling something like thinking,

[48:20]

Neue Formen sprach nicht. Denk, spüren oder... something that goes in this direction of physicality, to create that as terms. We do not yet have the terms that are needed to open such spiritual spaces for a larger grouping. And if the Leipzigers make such experiences, then this is a research project of the first good and very important. So we have to do research and also use research materials that promote exactly this direction within the sciences. Gerd Skobel wrote a nice book, by the way, called Don't Think. How is it called? Gerd Skobel wrote a nice book, besides the knowledge that it is well-known, he wrote the book Don't Think, which came out last year. What is it called? Don't Think, Skobel. This Skobel on television. Don't Think, it's a very nice book. To forbid something, so don't think. Don't think. I think thinking is extremely important. Yes, yes. That's a big problem. But the book sells better with that title.

[49:23]

Yes, but that's not a title. Exactly, and that's a nice hint. Exactly, Dorothea, you reported it. It's not directly to what you're saying or what's going on in the room, but for me it was expressed incredibly clearly today. This Mein Feld, this reference point, this reference point, Normally, our reference point is directed to the objects, to the objects of the mind. But what actually holds, namely that in the background or in the intermediate space, or this mind field, from which things emerge, that as a reference point, what then everything else also This is revolutionary. This is a completely different point of reference. who really holds, who holds and connects, and connects.

[50:30]

And what appears, everything that changes, is in constant change and is also not in a quality. So that it also changes permanently, it also has no real value. That's nothing to do with the global, but it's just completely different. I would like to add to Roger's presentation that I have heard that this was a very complicated lecture. by a young participant. And I think that was also the case.

[51:36]

So if you don't have so many years of experience here, then I think it was also very difficult to understand. I personally found it very good that Roshi helped with this lecture. because he might also fit in a little bit of what his work is. In that respect, I would like to add that. What I would like to add is that we, in this time where we are here, have always experienced that Buddhism is an experience science. And experience means experiencing, and not clearing up. But how long does a person need until he has the experience from which he can shape himself, in which he can form himself, which is perhaps the most important thing.

[52:41]

But I am absolutely of the opinion that we really need the people who come here, that we do not bring them into this experience situation, because that is simply a too long process. But that we give them, as Gerhard said, things by hand, that we explain something to them. The young people want to have explained things today. And I think that's right, because I think they also have the intellect to be able to understand that. And I think that's where Johanneshof has to go a little differently than just based on experience and to believe that over many, over 10, 20, 30 years, then this experience will find its way.

[53:45]

Und dann müsste einfach jemand auch das tun. Agata has to go to dinner in the kitchen. I wanted to say that I don't think it's right for me that there are differences between your generation and my generation in relation to that. I would have gone if Gerald hadn't told me exactly that. I was like, what are they doing? What's that supposed to do? And the lecture was so great by Roshi for me. So really enlightening. And then he said, sorry, I was really annoyed. And you have it so scientifically. said to me, and so physically, I am still grateful to you today, because that doesn't need that much, it really only needs four sentences from a person who is really interested.

[54:59]

And I thought that was really great, I wanted to tell you that. I think we absolutely have to Here we practice, as Susanne says, from today. Always. And then I wanted to say about this lecture, I don't know how it went for you, but I think it's actually a very simple thing. If I do exactly what Roshi did with my grandson, who is now almost 15 months old, I show him this, then I take it away. And then he is totally happy. To go into this field of spirit, it occurred to me today, that maybe that's what the little ones are happy about, that suddenly there is a further opening. Und die Kultur ist dann, ja, wo ist die Uhr, oder? Aber eigentlich ist die Freude, ist im Moment, wo ich das wegnehme, Freude.

[56:06]

Einfach als Anregung. Wir können schon mit den Babys dieses Geistesfeld anerkennen. I would like to summarize this from a different perspective. Ich verstehe unsere Praxis als transformative Praxis. Das ist ja für die meisten nichts Neues. Das bedeutet aber nicht nur in Bezug auf uns, sondern wir wollen andere, wir wollen Menschen mit anderen Qualitäten auf diesem Planeten sehen. Und diese Qualitäten schlagen sich nieder in den Gelöbnissen, in den

[57:11]

Brahma Viharas, Skandhas, the six paramitas, the four noble truths, the eightfold path. These are all the qualities. And it is right, we have to develop them. But why? If it should not remain selfishly related to me. We convey them in order to convey them to others. Otherwise it is an individual practice that is not bad and where I have nothing against it. But we can't push ourselves to enter the world with this experience. And how do we want to enter the world? On the basis that we have a lot of experience, the experience is endless, at some point we have to enter the world and say, so here I am, I design with.

[58:20]

And that is not a point at some point in the future, when I first received enlightenment, but that can be tomorrow. That should even be yesterday. No way. Yes, I already had that in mind, and it fits very well. Why did you actually start with such a practice? For me personally, as certainly with many people, that I experienced a person who I found impressive or who had something that attracted me. In our case, for example, it was Nicole, who we first met when we came to Leipzig. And because of that, or I, because of me, I noticed that there was something about this person, and I wanted to find out what it was. And then there were no distractions at all. I thought it was also complicated, of course. But exactly what Alex said, there was the trust that it would make sense, or I would like to follow it anyway. And when I compare it to the world, it was a lot about what you can do, it was about contact, it was about how things work.

[59:29]

to ask the world, for example, to be careful with the environment or to be responsible. And it would be exactly what you just said, to embody it yourself. Because that's how you can actually build trust in others. And I think it's good what Jan said, what Alex said, because I thought so too. that it would be very concrete for our generation to avoid it. And it became clear to me, I only think about it because I have contact with it. And I think it's really nice, and that's also a point of it, that I have a lot more contact with so many people who are not all students in this circle of my life. It always gathers something that has the same rhythm of life. Yes, exactly, that was the question. You are welcome to introduce yourself.

[60:32]

For me it was like that, as some of our generation said that it was absolutely a horror or the idea to recite something that I don't understand. They didn't say that in German, but they recited it with all their heart. I could never have imagined that I would do that at all. First of all, I want to understand what I'm letting out of it. What made it happen that I did it anyway? that no one has explained to me, that no one has explained to me or described something to me, or, you know, if we do this, then you can experience this and that, or something like that. That was exactly the point that I experienced people who have embodied something, where so much trust has arisen in me, that I thought, oh, okay, today I would say fearless bodhisattva, if you can learn something.

[61:39]

Yes, I'd like to. I'll leave myself to it. And that I don't have to understand what I'm doing or what I'm going to experience first. I just don't want to speak against it. I think it needs a very good feeling. I think it needs a very, very good feeling how much explanation or how you take someone by the hand or how you lead someone into it. und dann selber eigene Erfahrungen machen zu können. Ich finde es sehr interessant, dass die Jungen auch was sagen werden, dass die, die neu sind, sich zu Wort melden. Ich finde, Roger Idus, one style of publication that we have used too little.

[62:46]

He directs the broadcast in the direction of a yogic practice, a yogic. And we will look at the history of yoga in Europe. We just have to take a look. Then we see that from a very small group, which is also rather sectarian, so devalued and pushed into some corner, a majority of women do this, rather rarely men, of women. This is highly interesting. There, people only do rituals. Because, I mean, the twist and so on, everything can be interpreted as a no, and so on. First of all, these are just rituals, it's not really that. But there can be something to it, and some people can do it, that they can do something about it, and then they can also take this yogic path, where meditation stands at the end or somewhere, and then I ask myself, why can't we do it? this yogic path in this way at least to take knowledge and then also to say, yes, we are yogis.

[63:57]

I'll put it this way, a bit marketing-wise. When the demolitions happened, because it's always a bit of a struggle to throw me on the ground and to lift someone over you. I was a Sufi and I prayed five times a day with the Muslims. That's why it wasn't alien to me at all. On the contrary, I think it's a yogic practice. It's one of the best forms, the meditation, when you do it, just physically. It's yoga. It's real. Only, if we interpret it differently, interpret it spiritually differently, completely different, but I think we have to see both and say, yes, this is a form where we keep our body a little more flexible and shape it. And if you do that all your life, the lowering, a few more than we are now, there are only a few who are always like, what do I know, 15 per morning or so, that's a little bit less, but in principle it is a wonderful exercise.

[65:06]

We just have to see, do we want that? Do we want something that brings a different spiritual perspective into the Zen? Although in that case it is none other than that, because Roshi always brings us closer. I find that amazing, that he is the one who brings the yogic path closer to the Zen. Okay, Andrea. Okay. I wanted to say something completely different, but I have to say something about it first, because I have the feeling that one thing is like a misunderstanding, that the exercise of body positions would be the yogic way, and that this is what Roshi sends to him. I think that's a misunderstanding. but it's about this completely different world. So I don't want to expand on that here. And the second thing is that what yoga has learned in the West is exactly what I don't want us as Zen community, namely a... So there is nothing left of the yogic culture and what it is actually about.

[66:13]

That is something that is also still in sport, but it is also made in sports studios as a sport. It is totally integrated from the western culture in a very complex form. And that is an integration and it may also have certain advantages, but it is also something where a lot is lost. That's just my... That was before with these efforts to almost like missionary and we will now and want to bring people here. There I felt a great discomfort and that is now here again, it has become more concrete. What I actually... is that there is always something in me that swings back and forth, and that links to what Gerhard said. So how incredibly, and I think you said it so clearly, how you do that in Göttingen, how incredibly urgently we are, if we want to change anything, if we somehow, if we recognize that we are in the process of transforming this planet, and we might still want to change it,

[67:15]

und damit aufhören, zumindest das immer weiterzuführen, also was ändern wollen, dann brauchen wir einen Punkt, von dem aus wir untersuchen können, was wir überhaupt wie gemacht haben bisher und wie wir das angestellt haben und etwas von dem aus wir das untersuchen können und dann Even from there, there are alternatives or transformations. I have to get there. And this is exactly what I think we can make available or develop here as a practice. And also automatically, by practicing it and embodying it, be it as a role model, but also, I think it works, so we can, by embodying it, we automatically bring it into connection. I don't think there is this very individual there, because when I go to the bakery with it, or wherever, Of course, there is much more in my work with patients, but I also bring something into the field, I give information.

[68:27]

And this is the one level that I find incredibly valuable and that I feel very connected to. And I just come to a threshold where I ask myself, this is a second level, so what does it need? on an active level, for example in the context of peace work, and how can I connect my practice and this idea to myself? But what is there to do on the level of becoming more active from the practice point of view? What's your name? Benjamin. Benjamin, Benjamin. I also have to go back to what Gerald said. I was asked by a board that you created, where I've been thinking about whether I can or should address this in this context, because I always ask myself something. It's more of a personal experience.

[69:34]

Do you think it's not egoistic to practice? I'm not practicing for too long. But in fact, with the first approaches until today, I think I didn't manage to do it once without thinking that this practice is super selfish. Because I somehow have a problem with it, that to be able to use it in general. Of course, I also notice positive or more positive feedbacks in my everyday life because I do meditation. But somehow it has to do with suffering all over the world. compared to other places in the world, compared to my suffering that I have in my everyday life, my suffering is so little that I somehow think to myself, and now I have to put myself down for myself.

[70:49]

It feels totally egoistic and I don't really know if I should do it. On the other hand, as I said, I also feel the positive moments because of it. And I actually have this gap almost always. And that's why I found it very helpful when Roshi talked about the Sixth Mass Extinction in Beijing two weeks ago, in relation to the ecological crisis, climate change, etc., which was also very important for me personally, because I come from the area of environmental science. um um But it is also totally good for me to get input about it and that the people here are also aware of it.

[72:20]

It's good to get along well, because I also have difficulties with this, yes, with this, to sit down, you do something for yourself and there is so much more suffering in this world. Yes, Daniel, this is also a point that moves me, although I come from the older generation and it also draws a little through my life, so now initially politically active and now reinforced again, so such a thing, and I think What gives me the sensation and what Roger has also shown very clearly is simply the experience that we are not separated from the world, the environment, from the whole. And I think we are also responsible for what happens there.

[73:22]

And for me it is this experience and perspective that is cultivated there, which I also see from the other side at the moment. I think from the point of view of science, which is very far or from Humboldt. There is a lot in the direction of nature writing, which also sees this unity. That's the point for me. And on the other hand, I think, in the sense of what that means for me, the eightfold path, the right to act, that's for me personally, I can only speak for myself personally, not for the singers or anyone else, to really look at where I think There are many networks, peace work, environmental work, Part of it is about personal activities, up to political activities, and I see that as an essential point for me in this context.

[74:58]

For example, to be active, that all the neonicotinoids that reduce the variety of species, that something like that is forbidden as quickly as possible via petitions, via actions, via conversations with politicians and to take influence there. Although, of course, there is a lot of frustration when you see what if really little happens. But I think it's still better to work in that direction than to say, okay, it's five past twelve, we can't do anything anymore anyway, so I'll put my hands on the line. Yes, I'll take that as a final statement. It's 6.05 p.m. and dinner is at 6 p.m. I found that a very lively discussion, also a laboratory where we have stretched the bow in all directions.

[76:06]

from very personal experience of personal practice to things that we can do that we can do here in the Johannishof, that we can do outside, the question of generations, the question of rituals, so I really found it like a very colorful, lively exchange, and I just want to Thank you very much. And thank you for your participation. Yes, we are watching who puts on the gloves now. Thank you very much. We take into account the Pax period of the Ango, which means that the building in Johanneshof is closed. That's why we said silent eating. That means, basically, if you want to discuss quietly while everyone is in the Ango in the Urioki room, it wouldn't bother anyone.

[77:18]

But if they come out and our group is talkative, it would be very disturbing. That's why we said, be quiet. And we said, if you feel like discussing, because this is an event where it's nice when a lot is discussed, then it's more localized in this house. Also könnte man nach dem Essen zum Beispiel sich hier in die Küche setzen und weiter austauschen. Das ist besser als im Bereich von der Tee- und Kaffeeküche im Treppenraum von Johanneshof. Also verlagert die Gespräche eher, wenn es möglich ist, in dieses Gebäude. Or if they take place in Johanneshof, just keep them very, so to speak, quiet and also take into account that they are in a silent room. And we shouldn't start with that. Yes, thank you for the hint. So if you feel like, before the next sasen period, after dinner, then continue to discuss in the kitchen upstairs in the Hotzenhaus.

[78:22]

Thank you.

[78:22]

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