Is there a differentiation between meditation and contemplation? In English, there's some differentiation. But both in the 60s and 70s, I hardly ever used the word meditation. I only used zazen. Because meditation was so close to contemplation and that's not what I meant. But at least in the English speaking world meditation has now got such a wide meaning. which includes Zen meditation, that I feel comfortable using the word meditation. And I would use the word contemplation now for what I used to reserve for meditation and contemplation.

[01:07]

Okay, does that make sense? I don't know what it's like in German. Yes. I want to know whether it would be counterproductive to do not only sasin but also Taoist practices. Depends what Taoist practice. Cultivation of energy, strengthening of inner structure, cultivation of energy of the body. Yeah, why not? I think if you, I think as a Zen practitioner,

[02:25]

You can practice anything else you want. But you have to have a home-based practice. You're always seeing how this other practice works in your home-based practice. And when you bring some other practice in, It's still in the bigger framework of no effort. no gaining idea. You accept miserable results equally with good results. I'm a wonderful, miserable result. Okay.

[03:35]

Yes? Question to this energy state of roundness. It's identical for me in my architectural practice. And this works wonderfully. But for more general questions, when you are in a state where the head feels very packed, can you trust that what comes up as an answer to this problem is as true as the solutions to the architectural problems? Mostly I do. But you have to balance it with practicality and other people's solutions and so forth.

[04:44]

And sometimes you have to have the sense of ripening. Meaning the patience to wait for the right moment to bring in the round solution. Brown solutions become square very fast when you try to force them. And if you want a round solution, You have to wait till the situation itself and everyone involved is also round. So there's a very strong sense in Taoism and in Buddhism of this not acting in average to time. The time is actually a succession of right moments.

[05:55]

And you have to know what this moment is right for. And the next moment is right for something different. Something like that. It's difficult sometimes. Because average time is so dominant. That's what Rilke says. It depends on your renunciation. Yeah, as usual, or often we're not doing any of the things I wanted to do this morning. But it's so nice to be here in your round minds. It's a round watch. It doesn't help.

[06:56]

Okay. Now my motivation for being here and your motivation for being here are rather the same. We both want to find ways to continue the teaching. Yeah, but your emphasis is mostly on bringing the teaching into your life. And continuing the teaching in your life, the practice in your life. At least that's probably more your emphasis.

[07:56]

And my emphasis is more on bringing the teaching into our society. And into the Sangha. And to find out how to continue this teaching in this society. So I'm here also to practice with you to find how you can continue the teaching in our society. So it's, from my point of view, very important that I don't always do all the teaching. Because I want you to do the teaching. Okay, so I had good excuse this seminar. You know, I got married, I don't know, two or three years ago.

[09:11]

1999. Why anybody would marry me is beyond my comprehension, but I'm accepting. Sorry, it's beyond your comprehension. But I'm accepting it. And willing to live in Johanneshof and in Creston. Okay. So this family I married, as well as my wife, is having a family gathering yesterday, today and tomorrow. So I agreed to go this evening and tomorrow. And when I realized this was going to happen a few weeks ago I called up Paul Rosenblum because I practiced with him a very long time.

[10:25]

And he's been starting to teach himself these last couple of years. And so I asked him to come and join me for this seminar. So he arrived a couple of days before the seminar started from California. And so he will continue for me this afternoon and But I thought also maybe the musketeers could be expanded.

[11:30]

Because I really think it's important that we share this practice. And we try to find out how practice is... works among ourselves as well as talking, relating to me. So I asked Gerald and Christina and Eric and Michael to join Paul. So what I've asked them to do, or we discussed it last evening, what could make sense is maybe this afternoon they'll, for a little while, 10 minutes or so each, will share their actual experience, practice of mindfulness. And what's made mindfulness work or how it's worked in their lives?

[12:49]

Something like that. And to also have, as I like to do, have some kind of discussion in small groups. And an opportunity to ask questions of these musketeers Maybe we should call them mind-keteers. It's better than mouse-keteers. Did you have the mouse-keteers in Europe? Do you know what they are? No. Oh, there was a Disney, is it Disney or something? There was a big television program in the 60s? 50s? Like the Mouseketeers and there's all these little Mickey Mouse looking people.

[14:09]

Can you see her with ears, you know? And Eric dressed like a bumblebee? What's a bumblebee? A bumblebee is a big Okay. And I find, you know, in this... For some years when I tried to have us break up into smaller groups to talk about practice, share practice, there was often a lot of resistance. It felt like kindergarten to people or something like that. Or a typical seminar. But also people didn't have the skills to talk about practice together. And some people felt, I don't want to talk about practice with him or her.

[15:10]

But I found that once we got used to it, found out how to do it, The seminars are always much more together afterwards. So it's now 11, a little after. Let's take a half hour break. And then let's have from 11.35 some small groups. Maybe five groups or something. And then we can gather again at some point. I'll suggest when. And I'll try to get a feel for what happened.

[16:15]

And I'll try to do the third and fourth foundations of mindfulness. And explicate the phrase, all dharmas are without self. Before lunch. All Sangha is without lunch. So we'll have to postpone lunch a little bit. So please, let's have a break. Lunch. Does anyone not come to lunch? Because we need a count. The topic for the small group? And some people eat for two. The topic, I'll think of it at the beginning.

[17:17]

Okay. I mean the topic for the small group? I know. I'll think of it before you start. Okay, great. Thanks. I wanted to say something about The question I'm of course always asked about how to continue practice in daily life or how it does continue. Yeah. I think, what is your first name?

[18:38]

Richard. Richard? Also Richard? This should be easy to remember. Richard? Richard. Richard. His sense of bringing phrases into your practice. Yeah, phrases that, you know, come up in our teaching and practice together. And, of course, such use of phrases is related to koan practice. And sometimes it's good to use a phrase from a koan as well as some phrase we come up with. But you can also develop the skill or art of finding your own phrases. That you not only find initially, that you find one initially to start with,

[19:54]

But you're also open to refinding it as you practice with it. Open to it changing and so forth. And there's lots of little habits you can develop. of how to remind yourself to bring your attention to your breath or to your activity. But there's also, for those who do zazen enough, or practice mindfulness enough, or the combination of zazen and mindfulness. In the way I was speaking this morning, the round mind of zazen begins to appear in your daily life. In fact, wider than the rectangular mind.

[21:27]

But not only the round mind appears, but maybe we could say something like the round body appears. And you begin to feel that in your activity. And it's interesting how varied its shape is. I don't know. what it makes sense to say sometimes. I don't know what it makes sense to say sometimes. But I have some different, it's quite varied, my feeling of this round body.

[22:35]

For example, sometimes it feels like this part of my arm becomes warm. And then it feels connected to that part of your arm. And so when I feel that, then it allows me to speak a certain way. So this round body also is the round body connected to all of our bodies, particularly when we start a seminar. That's only one example of many in which you begin to have another kind of body in relationship to other people. And the field of mindfulness makes this possible.

[23:45]

And the field of mindfulness allows you to notice it. And act within it. Okay, you know, I wanted to say also that some people have expressed to me a mild degree of upset that I'm leaving. And maybe even stronger than mild. And I'm sorry to disappoint you. I'm disappointed myself because I'd rather stay here. And... Yeah, I'm glad there's a certain degree of attachment.

[24:51]

And by leaving, I'm not trying to teach you detachment. But I want you to understand that I have certain... To me, my leaving is completely unimportant. Since I know it's important to some people. I mean, I'd like to stay, but on some more important level, it's not important. I really believe five minutes of teaching is enough for the next year. So you've gotten more than five minutes. So... But practically speaking, of course, if I'd known sooner, I would have put it in the announcement.

[26:13]

But I only realized this two or three weeks ago. And I at first considered cancelling the seminar entirely. And then we figured out, thought about how to inform people. But at that time there were only how many registrations? Ten? 10 to 12 registrations. So in some seminars I make the rule, if people aren't registered and paid two weeks in advance, we don't do the seminar. So with only 10 or 12, I thought, well, maybe I should cancel the seminar. But Eric said, there will be more people. Okay, so all right. So we could have informed those 10, but how can we inform the people who will come? So I said, okay, let's go ahead.

[27:41]

So I wanted to find somebody who could help me in this, so I called Paul. And he flew here. I think that's pretty good. Yeah. But anyway, I have certain priorities. I have really only one priority. To have a successor. The rest is completely unimportant to me. Almost completely unimportant. Except to have fun. Dharma fun. So, You know, like I do not do seminars in cities where there aren't practice groups. So I guess the three musketeers and a few others constitute a group, so it's okay.

[28:49]

But I don't want to do public teaching. I don't want to do introductory teaching. And I'm sort of close to not doing any more public seminars. Every year I think about it. Because my priority is finding a successor and developing Sangha. And Sangha is you. And if you can't continue the seminar together, I have failed. And if you're here just because of me, you shouldn't be here. Because Sangha is more important. So to me, I have to find some opportunity, some excuse.

[29:52]

Not excuse to why I'm leaving. But I have to look for reasons I can leave. As we did for the last two Sashins in December. so that I can bring in someone else, have someone else do the teaching. Because if I can do it, then everyone says, oh, you should do it. So I have to find some reason I can't do it. Then people, oh, okay. But how do you think I got started? Sukershi did things like, he'd accept an invitation to teach at three different places in the northwest of America.

[30:52]

two universities and one this is an actual example two universities and one in the middle of a city event and so at the last minute we're all getting ready to go he says I'm not going you do it And I'd only been practicing with him two or three years at the time. So I went to the University of Washington or something and gave a lecture. And then an afternoon seminar. It was okay. Then I went to this city event. And there was this big room and about 150 people. And the local Seattle television was there. And I looked around and I said, I can't do this, and I walked out.

[32:07]

And I cancelled the next lecture at the next university. I said, I'm just not ready to do this. But Sukershi just kept throwing me into it. So finally I'm sitting here. But you really have to help each other to do this. If you don't, there's no point to my being here. Okay, so please find out how you should break up into small groups. Thanks. In Johanneshof it is always done with numbers and I think that's actually quite nice, because then you're thrown around wildly. So I would ask that we count through. Five groups, I think. So always up to five.

[33:10]

And then these numbers come together. We will then try to determine that. Surprise! Also das Thema ist Achtsamkeit. Und ich sage 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. 13. 14. 15. The group of one is always the strongest and the five was a bit, but that doesn't matter.

[34:25]

So we need five places now. You have nothing yet? Are you five? That's good. Maybe you're five too, then start as five. Well, then we need five places. Maybe two groups can meet here. Let's say five and four. Und dann haben wir, ja, schwierig. Drei, drei Gruppen? Oder alle fünf hier? Okay, also wir sagen einfach fünf, vier, drei, zwei, eins. Und die Gruppen finden dann einfach einen Raum für sich. Vielen Dank. Well, I always like to have some report from your discussion.

[35:43]

But I think you'll have to do that in the afternoon. Because I would like to go back to the... Zen Yogacara way of looking at the four foundations of mindfulness. Yeah, mindfulness rooted in the mind-body or body-mind. And I think you've seen in the way I'm presenting this, the pivot. of the second foundation of mindfulness.

[36:49]

And I hope you've seen the path quality of this teaching. The sequential quality. Now, a teaching is a path in that it's sequential. And a teaching is a path in that you discover it through your own practice. And you discover how such a teaching discovered transforms your own practice into a path. And the four foundations of mindfulness are an example of such.

[37:50]

So, I think, again, I hope it's clear that while you naturally work on all four foundations at once. The main emphasis is Establishing the first foundation. And that can continue the rest of your life. But you can tell, you can feel, when, yes, I've pretty much got... I really, in some full way, feel this first foundation.

[38:56]

There's a solidity and fullness in my feeling of my body. And I don't have so many emotional ups and downs. Because my sense of continuity is simple physical world. And you really know this what-ness we share with everything. Okay, so knowing that that's the basis, the base, Without explanation, really, we find ourselves already inadvertently, maybe even in the second foundation of mindfulness.

[40:02]

Because we find we're experiencing something we can call essence of mind. It's not just some Zen theory. You actually have, hey, this must be essence of mind. Some glow to the body. Yeah, you know, the... Story of the genie, you know, you rub the lamp and the genie appears. When your body is really a lamp, some genie or genius or subtle body appears. Yeah, that you can have some trust.

[41:04]

Yeah, it may not, like in a fairy tale, answer all your wishes. Or it won't answer just three wishes. It can be present. in your life. And you see this shift from pleasurable and unpleasurable to likes and dislikes. You have actual experience of this. And you feel this shift. It's also a shift from a feeling, non-graspable feeling, to emotion. And you can see why the two experiences represented by the two words get conflated.

[42:07]

Pretty soon, subtlety as feeling and essence of mind are lost in the coarser emotions. And now, because you are stabilized in the continuity of the first foundation of mindfulness, and I'm not kidding, this is possible, you feel the difference, you really feel the difference between feeling and emotion. then you feel the naturalness of pleasant or unpleasant. And you feel the karmic quality of likes and dislikes. When this simple

[43:22]

the quality of pleasant and unpleasant changes into, is taken over by likes and dislikes. And while the naturalness of pleasant and unpleasant makes possible the development of equanimity at this stage of mindfulness equal-mindedness toward each person and the development of active compassion such powerful qualities are easily lost in likes and dislikes. Because this borrowed consciousness that most people have as a practical consequence of being alive has such a cumulative effect from everyone

[44:42]

that these coarser emotions, the excitement of loud music, hide from us the subtlety of equanimity, of even-mindedness. Mm-hmm. But because we've practiced the first foundation and established ourselves in the first foundation of mindfulness, we have the basis to keep returning to this essence of mind. To this stuff plus. Mm-hmm. Hands, minds, heart.

[46:05]

Hände, Geist, Herz. Yeah. So now we're, you can more clearly see the mind of mentation. Yeah, we could say you can feel the difference between the mind which arises from the body. And here the practice of the three minds of daily consciousness are a gate. And most of you know that. And so you know the difference between a mind rooted in the immediate situation nourished in the immediate situation and the different energetic quality of a mind we borrowed from our culture.

[47:08]

Brilliant and creative as it is, it's not often rooted in the immediacy of the present situation. So this essence of mind, one of its secrets, Because you know the what-ness of the world. Because it's not just rooted in your body. It's rooted in the what-ness of the world. It's rooted in phenomena. It's rooted in the immediacy of the situation. And now you're somewhat stabilized in this. At least you've had a real taste of it in your body.

[48:22]

So you can feel the mind of mentation. Yeah. The mind which arises from thinking and so forth. and stored experience, associations, and which arises from fear, desire, aversion, ignorance. So those classic teachings of Buddhism are right there. So the third foundation of mindfulness is to really, now on the basis of the first two, to be able to clearly see a mind characterized by anger or fear.

[49:26]

Or aversion, wanting to get away from something. Yeah, or you can see a mind, feel a mind characterized by desire. By desire that's not rooted in caring. By the desire that destabilizes you and turns you outside. And your ability to see a mind characterized by desire or aversion or ignorance is made possible because actually this observing place is rooted in immediate situation. This observing place is actually in the filaments of essence of mind.

[50:39]

Phasen. Phasen. are touched by the filaments of mind. Yeah. The practice of mindfulness... through the practice of mindfulness, you're touching the essence of mind and you're mixing the essence of mind with the anger, the desire, the fear, the sorrow, the joy, and so forth. Even joy is considered an affliction.

[51:59]

And more evolved states of meditation are free also of joy. Or they're characterized by stages of non-referential joy. Joy that arises through the deep pleasure of being alive. So this third foundation of mindfulness allows you to see negative and positive emotions and feel this field of mind rooted in essence of mind in equanimity, which is wider than positive or negative emotions.

[53:05]

Okay. So that's a fairly simple explanation or presentation of the third foundation of mindfulness. In which the mind sees the mind. This is also the mindfulness of mind. Now, as you see mind itself, one of the fruits of the third foundation of mindfulness is seeing mind itself. And you see everything arising in mind. Yeah. And so that brings you directly into the fourth foundation of mindfulness, which is to see, which is the mindfulness of phenomena. Yeah, yeah, but what's phenomena?

[54:30]

Now, through the four foundations of mindfulness, we know that so-called phenomena is mind. Yeah, we know it no matter... What we know, perceive, etc., it's inseparable from the perception itself. Everything we know is inseparable from the mind which knows. And one of the basic practices, like bringing attention to the breath, is to know that everything points to mind. But when I look at you, I'm seeing my own mind. I'm seeing the arising, the appearance of you in my own mind.

[55:32]

Okay, so the fourth foundation of mindfulness is the study of these appearances. What characterizes these appearances? Change. The change of activity. We're moving, we're walking, we're talking. Aging. Does that kind of simple change, just that kind of change, and you notice that kind of change? Yeah. The change of activity. And then there's the change of Interdependence, everything is interdependent.

[56:39]

Yeah, there's a change that the tree has through its roots. And through the sky. And the rain. And so forth. So the change of interdependence is experiencing things as outfolding into the world. and the world enfolding into it. So it's not just some kind of ecological idea, but because you have now a subtle mindfulness, rooted in essence of mind, you not only always are noting the change of activity, and contextual change, you no longer see your experience of the observer as the same observer all the time.

[58:02]

In the West, we're constantly asking the question, well, who does this? Who knows this? And this question is rooted in the delusion or ignorance of an impermanent observer. And because we don't have the mindfulness skills to observe the observer, We think the observer is always the same somehow. Whether it's observing this, observing this, it's somehow the same. But it's not an observer of an observer, though you can do that. And end up with a theology. But it's rather different observers. We can create many kinds of observers and those observing faculties change. And it doesn't take a great deal of subtle mindfulness.

[59:20]

It's pretty obvious that you're a different person with your spouse than you are at work. You're a different person taking a walk than meditating. Don't conflate those differences into a singular self. There is continuity from moment to moment. But that continuity is not in self. It's your centrality in the whatness of the world. It's a continuity rooted in the infolding and outfolding of interdependence.

[60:29]

And the more Avantamsaka idea, understanding, Mahayana experience, of not only impermanence and interdependence, but how we're interpenetrated by everything. So now you're in the fourth foundation of mindfulness, you're observing change and subtle change. the change of interdependence I am not separate I'm separate from you but in many ways I'm not separate from you and I'm speaking not just from my point of view I'm also speaking from within your point of view Not 100%.

[61:37]

Yeah, because the world is more complex than 100%. But I can't say I'm speaking only from my own point of view either. There's a floating point of view here that moves around the room. Sometimes it's more yours. Sometimes it's more yours. Sometimes it's more mine moving that direction. Difference is different. Let's not generalize. Let's not make theories. Deeply observing change, there's no theory. Yeah, you can have a theory about change, but that's starting to misuse the words.

[62:45]

So then you have also the impermanence, the change of the signless. Yeah, whatever I say, the words don't fully touch it. I can't really tie a sign, a mark to anything. Yeah, things appear into awareness, into knowing. And as they appear, we can say, oh, that's this or that. But it moves back into emptiness, into the field of mind, into the signless and nameless. And when you can't grasp it as a sign that's also a kind of change.

[64:06]

You can't hold the world still. All categories the world moves outside of all categories. So now you see the change of the signless. And this is the practice of the Dharma. This is seeing the world as dharmas. And the initial entry is to see things as units. To see things as momentary. And one form of seeing change is also to see phase change, aggregate change. Yeah, there's not only the change of The trees, the wind blowing through the pines.

[65:14]

Plus the whole change of the forest into winter. Plus the whole change of youth into youth. middle and old age. And there's the change of your circumstances into a realization. or a turning around in the world itself. This we can call a kind of phase or aggregate change. So I'm just trying to say in this fourth foundation of mindfulness, you're observing change and permanence, And more subtle change.

[66:30]

Interdependence and interpenetration. And the signless. And you begin to have Now in this fourth foundation of mindfulness, a new kind of mind of clear comprehension that not only sees change and permanence in the absence of permanence, but also sees cause and effect. It's very clear how things arise and what happens.

[67:32]

Or more and more that's the case. So here, when you start seeing everything as mental formations, as participatory body-mind events, This is to see dharmas. And again, let's go back to seeing units. Which is the habit of seeing things on the in-breath and the out-breath. Helps develop this experience of units. It's not a very interesting word, unit, but I don't know what other word to use. It's interesting though, because it's connected to unitary or oneness.

[68:40]

But it's little units of oneness. It's not a big everything is one, but rather little experiences of oneness. And this idea, this experience I mentioned in the early part of the seminar, of junctures, natural junctures, junctures with the natural world, the storm, junctures with another person, Timeless, immeasurable, but they change a friendship. They begin a love. They begin a friendship. They begin a sangha. A partnership in the world. A sudden movement into a shared vision. And a commitment together to actualize that vision.

[69:54]

This kind of ultimate friendship. Which are the junctures, the measureless junctures from which new worlds are born. And those junctures with yourself. When you suddenly, okay, enough is enough. I don't know what happened. I'm not going to live this way anymore. And your life turns around. Or you accept yourself in a deep way that's full of recognition and ease. Maybe it's instead of enough is enough, okay, this is enough.

[71:00]

And junctures, as I said, with the teachings. And perhaps like this teaching of the fourth foundation of mindfulness. Okay, I got it. That's a dharma. And you can enter, enter the teaching, begin it, realize it. Now, none of these junctures carry self. All dharmas are free of self. None of these moments, the experience of momentary change, this dimensionless time we call the present. From which it's always falling away into the bucket of the past.

[72:15]

Which we carry around in a storehouse. Yeah. It's not yet appearing. Yet we have so much of ourselves invested in how it appears. Often we can't see how it actually appears. So in this fourth foundation of mindfulness we get the freedom of how the world actually appears. Through mindfulness of change and subtle change. And that measureless and continuous change is not characterized by any sense of a permanent self.

[73:28]

And you feel that as strongly, as I said the other day, as standing in a rainstorm. Or being dried by the sun. All selves are, all dharmas are without self. All selves are momentary dharmas. And now we can see the significance of the all. It's not some darkness. It's the mind which sees everything equally. This really comes home to you when everything that arises is incontrovertibly seen as a dharma. seen as impermanent, as changing, thoroughly and subtly.

[74:45]

So all dharmas, all and each dharma, when you have this mind of mindfulness, when all and each each are present to you. Appear and held for a moment and let go. Then you have an actual experience that all dharmas are without self. Now this can open you up to the patient consent to these dharmas.

[75:49]

What kind of person do you have to be to live this way? What kind of person do you have to be to live this way? Okay, thank you very much. Well, I'm ten minutes late, I'm sorry. But what's time in the realm of timelessness? Yeah. And for some of the rumbles in your stomach. I hope it's not too bad for the cook. Okay, thank you very much. And I hope because I'm leaving now, you don't refuse to come back next year. Mm-hmm. Remember the teaching is no coming, no going.

[77:10]

Yeah, but we have the arrival of these musketeers. Yeah, all of you are musketeers. Okay, thank you. Thank you for translating this Griesler theme. So you have to decide what time you're coming back together. Four? Four. This soft, rain-filled afternoon, a saying of Suzuki Roshi comes to mind for me.

[79:12]

He said, please come walk in the rain with me. And if I'm walking too slowly, please go ahead of me. So, something is different this afternoon. And somebody we like to walk in the rain with. He's not here to do that with us. And I can feel the warmth of Christina. And I can feel the echo of the warmth of Baker Roshi.

[80:13]

So I'm appreciating the soft rain this afternoon. There's a particular practice I'd like to share with you, which is the practice of beginning again. It's for me a kind of inexhaustible practice. I always have another chance. So on each breath, rising with it, falling with it, I can begin my practice again. And my feeling this afternoon is doing that with you all and with Baker Roshi too.

[81:41]

So as Roshi mentioned, The so-called three musketeers plus the Yohannesov musketeer and me will each share with you briefly our experience of mindfulness and how it works in our practice. So for me, there are a couple of very specific things right away when Roshi and the three of us, Christina wasn't here. What we talked about together last night in planning this afternoon and tomorrow.

[82:51]

I began my practice in 1968 with Suzuki Roshi. And he was maybe four foot eleven, a very short person. But he had a very big feeling. And it wouldn't occur to me that he was short until he was standing next to somebody like Geralt, and I'd see how he's tiny. And I was taken by his presence, which I think was rooted in his mindfulness practices.

[84:05]

So I think from these past few days with Baker Oshu, we each have a feeling of, in this posture, with our breathing, some sense of mindful awareness. But it's a little more difficult to express that with clarity in everyday action. And the two specific things that Suzuki Roshi did struck me from when I very first met him. One thing he did was he always used two hands. So picking something up, If I pick this up with one hand, I want to use two hands.

[85:21]

The feeling is about some sense of me. When I pick it up with two hands, The feeling is about the glass and the water. And my attention, my mind, in the glass. And holding it into me, if I pass it to Christina, there's a feeling of me passing myself, too. But if I hand it to Christina like this, something casual, offhanded, not about me sharing myself or feeling.

[86:30]

Thank you. You're welcome. He actually once remarked that he was surprised coming here, that we used one hand. So I very much appreciated that two-hand feeling in taking things. And another very simple practice that I continue to stumble through is when walking through a doorway, he would always step through the doorway with the leg closest to the hinge. And it creates, like this morning, some little backup if you try to do that as we're coming through doing Kin Hin.

[87:58]

Sorry. When it creates a traffic jam. Yes. That creates a traffic jam if we do that with Kin Hin. But I find that punctuation mark in my walking creates a feeling of newness when I come into a space. So these are a couple of specific things that have been very important to me that I still, 30 years, still do. So I'll talk a little bit more tomorrow morning. about mindfulness and craft to practice, but maybe we can begin with you, please.

[89:10]

Will you translate for me? Yeah. Meine Achtsamkeitsübung, die hat natürlich auch ihre Eckpunkte in bestimmten kleinen Übungen, so wie Paul sie gerade zwei erwähnt hat, die Pekka Roschi natürlich auch uns vorgestellt hat. But my mindfulness exercise is somehow more ingrained in my life. I would never have called it my mindfulness exercise if I didn't have the task of talking about my practice of mindfulness. And yes, especially in my life situation, in which I am now or in which I have been for the last three years, mindfulness practice has become something very essential for me.

[90:35]

Or this sinking of mindfulness practice is really something that my practice has started to carry. Or yes, where I just feel that the practice dass die Praxis immer wieder lebendig wird. Vielleicht erzähle ich einfach, wie das so ist.

[90:56]

@Transcribed_UNK
@Text_v005
@Score_72.35