I have to figure out as much at least as I figure out. And I'm bringing this up also because I'm teaching things that require you to follow up on it or require you to continue practicing. And each year I'll teach a little differently depending on the readiness I feel in you and who comes and whether the same people are coming and so forth. So what teaching you get will depend also on what you're doing and how you're continuing your practice.

[01:10]

And if I can find a place to live in Europe, I will probably start soon, living here six months a year or so. I don't know where yet. It depends on where I find a place. Me and the Eastern Europeans are all looking for apartments. Okay, so... In a way, what you're going to do now is I'm trying to give you a sense of how you create a mandala to practice within. If you can imagine your language, if you could visualize The mandala is a bubble or the dharmakaya is considered your space body.

[02:19]

You can consider that you have a space body. And when you do zazen, sometimes you'll feel when you're sitting, you've located that place where there's no movement. You'll feel maybe you can't locate your body exactly. It's like sitting somewhere in space here. You may feel this is coming out in or in out. And sometimes if you don't know zazen very well, if you just go to sleep at night, but find a way to let your body go to sleep, but your mind stays sort of awake,

[03:19]

It's not uncommon for people when they do that to feel themselves suddenly floating above the bed a bit or something like that. This is one of the sensations of this dharmakaya or space body. dharmakaya just means dharma body means the body you can hold because this body you can't hold is changing all the time so the uncaused space body you can hold So how do you do that? You turn it into a mandala.

[04:21]

And to turn it into a mandala is to begin to have a visual sense of it and a physical sensate sense of it. So if you imagine that language is outside this bubble, Now I'm just trying to give you visual images to work with. If you imagined that when you start thinking, this body collapses. Then you start using language and you talk and you do various things. Okay, but now you want to change out of this body into this, excuse me for sounding so new age, space body. And so to do that you have to stop thinking in the usual way.

[05:33]

Dogen says think non-thinking. He doesn't say don't think. He says think non-thinking. And you transform the way you use language. So your teacher says to you in Zen, say Mu to everything. So you just get in the habit maybe for a year or two years. Everybody says, whenever one of them does, they say, moo. They think you're a raw steak. still mooing but after a while you don't say it aloud because it drives your shopkeepers and friends crazy I'd like some toothpaste doesn't work but you get the feeling in you

[06:40]

you're changing language. You're using the poison of words to make it into a medicine. So, and that's what this, the way Zen tries to practice with language. So here I'm trying to give you an image of changing these words into a picture. And if you look at the etymological roots of language, it's mostly pictures. To scrutinize in English you mean, you know, to look at something thoroughly, to scrutinize it.

[08:04]

The roots of that mean to go through the trash, to go through the garbage. And as I said yesterday, perceive means to take hold. And we say that tables have legs. And most conceptually, language is organized around the center and the periphery and up and down, which are all physical. Up, down. So language is sort of squeezed out of pictures primarily based on the body. Then once it gets squeezed out there, it begins to have its own independent history. And becomes literature, philosophy, and so forth.

[09:08]

With an independent history from the pictures. And Buddhist practice is to take each word, take it out of its history, and pull it back into the picture. Then it's no longer a poison for the spiritual life, but becomes medicine. Is that fairly clear? Would I say that again? Only the nonsense. Yes, once you say what you want, ask her in German what part you want me to say.

[10:09]

Yes. How you squeeze the word out of the original image, then it becomes an independent life, an independent history, an independent existence, and how you, in Buddhism, take it away from this and put it back in and turn it into medicine. How do you do that? She wanted to do it again. Well, she just said it again. So you take these words out of their usual context and begin using them in a repetitive way to transform them. To transform them and you. So then you can keep a sense of this mandala of body and mind, of the spectrum between sensation and thought.

[11:26]

And then view that as mind. And that's the teaching of this sutra, how to view mind, heart-mind. And you view it with no eyes, no ears, no nose, etc. So, again, a brief koan I've mentioned earlier. once or twice recently. Maybe you can catch the switch in the use of words here. Okay. It's the story of the teacher and the disciple who later becomes a very famous teacher. And they see some wild geese flying overhead.

[12:44]

And I'm using certain stories and repeating them so you can really get the feeling of a story. And you know how beautiful the migrating birds are and their patterns. I mean it takes your breath away just to see them. This incredible intelligence of these birds flying together great distances in this lovely pattern. So walking, taking a walk, the teacher looks up and says, what's that? And his student says, wild geese. Okay, but remember the first questions, what is it, what's that? That's a question that turns both ways. And when you mentioned the word aura, I said it's better to say, what is it, not aura. Here we're talking about the medicine of words and not using them as names.

[14:06]

So what is it is not a name. It's just what is it. So he answers with a name. Oh, it's wild geese. Obviously. He doesn't say obviously, but, you know. And they're flying, and his teacher says, where have they gone? And the monk says, the student says, they've flown away. The teacher reaches over and grabs his nose and twists it so hard that the next day he still twists it so hard and says, when have they ever flown away? You got the picture.

[15:21]

Okay. So that actually is a little mandala. And if you want to practice with that, every situation now for a while, whether something's appearing or disappearing, whatever, you grab the nose of the situation and say, when have you ever flown away? And if you take that as a feeling, flown away, not flown away, is it real, is it not real, are the geese here or not, that sort of overall sense to bring to situations transforms language in your situation.

[16:34]

And this sense is also of the dialogue between the teacher and the disciple is here in this. This initiates this dialogue way of thinking. Because you have Avlokiteshvara telling Shariputra, oh Shariputra, and there's a dialogue going on in this. Yeah, form does not differ from emptiness. Geese have never flown away. So now it's time to have a break. That was a little long, I'm sorry. Jeez, that was long, wasn't it? Please sit in any way that's comfortable for you.

[17:41]

That was a 20-minute break and 25 and 15 or 20 minutes of sitting. And this morning you sat for 40 minutes. That's a full professional monk's amount. Sometimes it's nice actually to sit for two or three hours. But in general it's better to sit for half an hour or 30 or 40 minutes and then stop and have a change and then sit again if you're going to sit long. And someone asked yesterday about how you find zazen in your schedule?

[19:08]

Well, to find zazen in your schedule really means you're finding time for your spiritual life To manifest your spiritual life, you already have a spiritual life, but usually it's not manifest. To manifest requires an adult decision. Again, it's like my friend Michael McClure, a poet, said he and Charles Olson, another poet friend of his, said we were trying to find a life that produced poems. To find a way of living that poems came out.

[20:22]

So how do you find a way of living so your spiritual life comes out? Well, if your life always runs from 1 to 2 to 3 to 4 to A to B to C, You won't find a manifest spiritual life. Because the nature of letting this lead you to that and this schedule leads you to that, there's no space for it. You have to create a zero in your life. one leads to two to three but it doesn't lead to zero it may lead to ten where if you look to the right there's a zero but mostly you don't see it yeah and you know every now and then another zero appears but it's obscured as twenty

[21:43]

So to change your schedule is the first step. And then to see if you can organize your life around a changed schedule which has a zero in it. But nothing in your life is going to lead to zero. Except your intention. The circumstances of day, unless you're in deep psychological shit, doesn't lead to spiritual life. So a lot of people in psychological trouble look for a spiritual life. They can sense that's what they need. But as soon as their non-spiritual life is healed They stop looking for a spiritual life.

[23:07]

So it's very rare that a person whose non-spiritual life is healed has the intelligence or awareness to seek a spiritual life. And we always have reasons, you know. A daily life is an addiction. Like smoking or drinking. And one of the difficulties with stopping smoking is that one cigarette is no problem. And it's always one cigarette, one cigarette, one cigarette, one drink, one drink. One cigarette isn't going to hurt you.

[24:10]

So one more appointment isn't going to hurt you. One more busy day isn't going to hurt you. But then death comes knocking on the door. Or illness. And you say, hey, what happened? And it is in fact too late. Okay, so it's helpful to change your schedule so you have a little time, 20 minutes a day. And after you get good at it, 20 or 30 minutes a day actually allow you to sleep an hour or two less. So there's candy at the end of the rainbow of your busy life. And zazen will actually give you more time to make money and stuff like that. To rise in the ranks of the corporation.

[25:25]

Okay, but it helps to change your schedule. Bye-bye. She has to go take care of her children, don't you, Ryan? But also, if you... Now, the point of zazen... The basic... the overall sāsana instruction is to practice with an uncorrected state of mind. And an uncorrected state of mind means, as it says in here, you have to practice with no attainment, no cognition.

[26:30]

No cognition, no attainment. To practice with no attainment, with no idea of attainment, no idea of enlightenment means an uncorrected state of mind. However, if you've understood what I mean by Dharani memory or Dharani awareness we could say then when you're doing zazen, you begin to accumulate a vocabulary of zazen mind, zazen experience.

[27:33]

And as your body learns these things, Okay. Say that after 20 minutes, your zazen generally gets better. I remember Sukhiroshi, after he'd been meditating all his life, saying, you know, the first 10 minutes, 20 minutes usually are just getting settled and then you can enter. That's after he'd been sitting for many, all his life. And although 20 minutes... Okay. But your body knows what zazen is like at 20 minutes, 40 minutes, 32 minutes, etc. The way my body usually knows when 20 minutes have passed or 40 minutes have passed, you know, in sitting.

[28:54]

My body knows almost to the virtually minute when six hours of sleeping have passed or five hours. So your body knows these things. I'm saying your body, I mean your body-mind-mandala knows these things. And it's... The more your non-man... Non-conceptual... Let's say non-conceptual mind is... your non-conceptual Dharani mind awareness is present. Then you have a memory of all the stages of Zazen. So if you have a minute, you can suddenly enter the 20-minute point of Zazen in one minute because your body remembers that. And that's not the same as 20 minutes of sitting before you enter that.

[30:07]

So, It's not the same, but it's like the difference between reading a whole poem and one word in the middle of a poem. Or singing a whole song and remembering one phrase from the song which triggers the song. So sometimes we sing the whole song and singing the whole song will transform the one phrase which represents the song. Like ringing the bells yourself makes a difference. But you still have the experience of a song appearing.

[31:35]

In a certain situation, a song will appear. One phrase from the song. And the transformative power of popular music, the Beatles, etc., basically uses deronic awareness. I was in Prague the other day where there's an active attempt to redistribute the wealth of the West. So you have to watch your car carefully. We have a kind of station wagon type where you can see the luggage through. So we even watched people sort of studying our car and parked looking at it.

[32:39]

So we found a restaurant on a balcony that we could look down and see the car under the linden trees, Der Linden. And there was on this famous street where all this revolution has occurred, where we were, we could hear a demonstration with loudspeakers going on up the street. And then suddenly I began hearing singing in Czechoslovakian. And I said to Ulrike, can this be true? Is that We Shall Overcome being sung in Czechoslovakian? It was. And after a while they started singing in English. We shall overcome, booming out in the plots.

[33:41]

And I remember, you know, I know Joan Baez, and I remember when this was first being sung in the student revolution days in Berkeley in the 60s. So when a phrase like that pops up in certain situations, we shall overcome. It's a kind of mantra or a dharanic awareness coming up. So these are not such a special thing. It happens to everyone. And do you remember, Mark, when we were in the Andes doing that hiking for two weeks?

[34:57]

We got to this little tiny village way up somewhere, 14,000 feet. And they were playing in this little tiny bar... What rock group? I forget now. One of the main rock groups was being played in this little village with people about this tall. So the point I'm making only is that as your body remembers phrases from songs that pop up in certain situations... When you really start zazen as a part of your life like sleeping and being awake, you begin to find you can, in those little moments like yesterday when I stood up and stopped, and took a step and stopped.

[36:10]

In those moments, you can have zazen. And so it begins to be a way in which there's a continuity of ordinary mind and spiritual mind simultaneously in your day. As if you had a kind of song of Buddha being in the background of your mind. And to create that sort of background song is one way koans are used in Zen to keep introducing some phrase like Have they ever flown away? That's behind your thinking all the time. So form is emptiness is such a phrase. Shiki-shiki is form here.

[37:29]

So if you get, so it's there. Shiki-shiki-fu-li-ku-ku. Shiki-shiki-so-ku-ze. It's kind of, is a little. So in English, you'd have form as emptiness. And when you look at things, you have this sense of form as emptiness. Emptiness is form. And it begins to change the way you perceive things. When you see form you think emptiness. And you can begin to feel emptiness or the ability to throw it all away in the midst of doing things. And I practice, as I've said before, once over a year with the phrase, there's no place to go and nothing to do. I did things, went places, but simultaneously, every time I did something or went somewhere, I thought at the same time, there's no place to go and nothing to do.

[38:39]

First I had to get to the point where I could just repeat the phrase constantly or have the phrase present. That's hard enough. After a while, I could not only have the phrase present all the time, night and day, through my sleep, that if I forgot it for two months, When I remembered it, I didn't criticize myself, oh, you've failed in practice, you forgot the phrase for two months. I said, oh, great, here you are again, old friend, no place to go, nothing to do. And at some point, I began to not only be able to repeat the phrase, I began to find that more and more when I did things there was this place where there was no place to go and nothing to do.

[39:59]

That's also reflected in the short phrase from a Zen story. Where one brother monk, he's actually his real brother as well as his Dharma brother, says to his brother who's sweeping, oh, you're so busy. And his brother looked at the brother and said, you should know there is one who is not busy. So can you have that feeling all the time when you're doing things, knowing at the same time there is one who is not busy? Now, you asked a question yesterday.

[41:05]

You said something about language and Buddhism also. What did you say? Do you remember? I wanted to ask one. And I felt very stupid because I thought that I would never understand in my life. You mentioned that, but then you also said you realized then that something is a language, or that Buddhism is a language, or... Aha, so that we can go beyond everything, everything is a structure by languages, is that that? Yeah. And you told me that Buddhism is a structure too. Yeah. And so we can go beyond that too. So let me repeat, sort of, so you can say it in German. She said something to me like, She needs something to grasp hold of at the same time as she saw, if I'm repeating it correctly, same time as she saw that everything is a structure and is limited in being a structure.

[42:06]

And that so everything is a structure like a language and everything can't be contained in a language. Yes, and so I said, and yes, Buddhism is not the truth, it's a language. And so she said, well, then we must have to go beyond Buddhism too. Okay, so what is the most basic teaching of Buddhism? The Buddha's first teaching. Anyone? Guess. Nobody? What? Why you didn't? Suffering, yeah.

[43:21]

Well, the Four Noble Truths. Suffering, there's a cause of suffering, and there's a stopping of it, and there's the path. That's the basic teaching of Buddhism, the Four Noble Truths. If Buddhism is anything, it's the Four Noble Truths So look at your card for a moment here. In the middle of the one, two, three, fourth paragraph, see the line, no ignorance? Yeah, look at the next line.

[44:21]

It throws out the four noble truths. No suffering, no cause, no origination, no stopping, no path. So this teaching throws Buddhism away. We don't even have Buddhism to depend on. What are we going to do? We're going to have lunch in a few minutes. What are we going to do? We have ten plans to leave. Leave everything behind. Did you say it in German? Leave everything behind. Yeah, that's good. To have that feeling. That becomes a way of being.

[45:24]

Now, before we go to lunch, does anybody like to bring up anything? I meant to actually just talk with you, but that took longer to say than I thought. Yes. I don't know if this is the moment, but I would be interested also in the two lines of the second last paragraph saying, in the three worlds all who does depend on prajnaparamita and attain unsurpassed, complete, perfect enlightenment. So I'm interested in the three worlds and why the enlightenment has to have three adjectives, unsurpassed, complete and perfect. Yeah. Okay. I will comment on that when we come back. So I think we're going to lunch.

[46:35]

And we, to 12.30. And does anyone have to leave? Is everyone okay? Is everyone okay? And you're just beginning sitting, I believe. If you get a lot more height under you, it will help you keep your back straight and your knees will touch. So when you try it at home, I would be twice or two and a half times higher than you are. And also, having your back more straight and your chin pulled in helps stop thinking. And if you sit, even if your back is straight, you kind of sit like this, it's almost impossible not to be, you know... You pull your chin a little and...

[47:50]

And your eyes, you know, are part of your brain. And you want to make your eyes just stop. Because if you can stop your eyes, your thinking is different. And if your eyes are moving like in REM sleep or awake, your mind is going. I believe in REM sleep, your brain is about three times as active as in normal waking. And I believe in the 50s, researchers first noticed it by watching the eyes move under the eyelids. So if you can make your eyes steady, it helps your state of mind and the way thinking appears. And this form as emptiness also means manifestation and non-manifestation.

[48:54]

So I think the basic training for a NOH actor is to be able to move the body but keep the eyes riveted on a point. And if I, for instance, took a point somewhere between Mark and you in the middle of the air so I wasn't looking at any person but I was looking at that point and yet I moved around in here it would begin to affect the way all of you felt. So the eyes are supposed to be quite still when you sit Now this stick was given to me by Suzuki Roshi

[50:17]

It has written on it something like the great cave of Zen enlightenment. So I'd like each of you to speak to me and to all of us from the great cave of your enlightenment and your delusion. And you don't have to say anything. I find it discouraging actually that so many of you don't say anything. It's my only disappointment with coming to seminars, how few people are willing to put themselves out at the level of saying something. But the practice of my passing the stick to you is not to get you necessarily to say something.

[51:54]

It's just a practice where we give each of you a moment. And you cannot say anything, just say hello to the stick and pass it to the next person. But I think we will start with our friends from Basel. And I think it's best to speak in German. Ich freue mich zu spüren, dass wenn ich alles hinter mir lasse, ich auch alles einschließen kann

[53:11]

I'm pleased to know experience that when I can leave everything behind, I can also include everything, and when I go backwards, I go forward at the same time. I just didn't know what it was. Can I just say something? It has been proven that everyone first says what he wants to say in German and then translates it himself, as far as possible. And if someone needs my help, he can tell me, then I can translate it into English. For me it is always decisive, not just the words, but the so-to-be. For me, it is very impressioningly important to experience yourself being as you are, which I can't translate in any words.

[54:29]

From what we have talked about, it is very decisive and important for me to feel again that the rhythm that I always find important in my life in order to live well, that there is a certain wave, a rhythm in it, a back and forth. That's why for me the zero and one and zero and two and zero and three is a very important That's very important. I learned that by living it's important for me as in a way or in a rhythm. So I change always from one thing and I start to feel it which is my real rhythm. And this yellow one, zero, two, just gives me a lot of help to feel that rhythm. and to be aware about this weapon. This is my first living experience with him and I have my own experience at home.

[55:57]

Thank you. first living experience with the NDP. I recently leaned against a wall to look at the clouds. It's not that high up, but from many houses. Everything fell, everything fell. And that's the moment, my condition. And I'm holding my little T-shirt. I can't go on anymore, I'm tired. I can't translate it. Recently I've been leaning towards a wall and I looked at the sky above me and the clouds moving along the sky. And then the houses opposite the wall started falling backwards. And ever since I'm in the midst of this experience of falling.

[57:00]

And that's why I need a teacher. I can't go on any further without one. I came into contact with the patient for the first time a year ago. I am still at the very beginning of the practice. I am grateful that I have made small steps forward in this year. In any case, there is no problem. There is still a lot of excitement. Some of you may remember that I was here last year and I'm quite a beginner and very grateful for the little steps I can take. Maybe some people remember my problem from last year, which I can sum up with the problem of extinguishing a forest fire.

[58:21]

And that's like you have to give up so much in order to start fresh. I don't think anyone can hear you in the back I want to thank you for the experience that you've given and for communicating Thank you.

[59:24]

In doing this, you know, you don't have to speak to me, and I'm not going to respond to anything, but I'd like to hear anything. I feel like I'm so confused. To the stick. Oh, good. Just talk to the stick. That's good. It's actually a secret microphone reaching to Buddha. In these two days I have realized again how happy I am to see that my head is very weak and that I am eating in my body. And somewhere it gives me the courage to trust my body more, and yesterday the desire for my body I've experienced over and over again during these past two days that my head doesn't really comprehend what you've been teaching, but there's this knotting inside my body.

[60:42]

So yesterday I came across the experience that I actually wanted to put my head inside my body. This is a tea. I had the first deeper experience with Zen. I meditated a lot, but Zen was always a bit too hard and complicated. I was thinking from the outside, from the imagination, and I am positively surprised. It took me in pretty much, especially with the teaching from Richard. and especially with the explanation that you do not have to stand on your head, but you can feel and feel a lot from your body.

[61:46]

The only thing I missed, because I came from yoga, is the body. I can feel the body even with exercise. I have never noticed how many people are sitting around and I have to practice. It was the first deeper experience with Zen. I was doing a lot of meditation, but today I wanted to share because I had the ideas of too much thinking about health and discipline and heart and all that. I was surprised, positively, and I really liked the way you were teaching, and the explanations that I took after understanding everything with my heart. I just feel like it's my body. I feel a little like life in it for me. The only thing I missed was the body experience because I do yoga and body meditation time.

[62:54]

So sometimes I just like to do some yoga to keep your body out and just be listening. All right, thank you. I have two things that concern me. One is that I am always busy with my cell phone planning and when I have to go to school. On the one hand, I have the feeling that I understand what singing is. On the other hand, I always have the problem with everyday life. How do I connect with it? discrepancy. For me alone, I can handle it, but then I have the claim that I have to go on with it in my life.

[64:00]

I don't know exactly how to do it and whether I have to do it at all. I don't know how responsible I am at all to do something for others and whether I have to let it flow into my work. So, I'm trying to say it's, I feel very comfortable in the ashram. It's recent, yeah, eventually. I couldn't imagine to stay there for a very long time, you know, never get out of it anyway. But then I have the problem with my regular life and I don't know, I still don't know, is it right just to find my own way for myself or do I have to do also something for other people? I feel somehow responsible but I don't know if I have to feel responsible or if I have to do something for other people. And if I have to, how do I have to?

[65:00]

When I come to Richard's seminars, I always have the feeling that I am entering a different time. The time seems to run slower for me, or to stand still, and it always shocks me when I see that the old speed is back in everyday life. When I come to the seminars of you I always experience that time seems to stand still or flow slower for me than in my daily life and I'm thinking about How is it possible that after the seminar the old time, the old pace comes back so fast?

[66:17]

Why can't I keep this time feeling, why can't I keep it in my daily life? After I have already done several sessions with other teachers and I was somehow never sure, I want to say, I have now, after I have When I saw Richard Baker for the first time three days ago in Freiburg at Michael Vetter's concert, he addressed me in such a way that I knew, I think this can be a teacher for me. And I am now very happy to have the opportunity to attend sessions and When I saw you for the first time in Freiburg, I felt that you are my teacher.

[67:34]

I had visited many different sessions before, but I think to be with you and to learn with you would be my way in the future. So I'm glad to know you and I am looking forward to the next session. I am now in a very difficult situation because my girlfriend has gone

[68:38]

And so my whole existence is at the ground, which I stand on. Shaking. So... I understand very well. So maybe you can give me advice what to do in such a situation when there is nothing more left, you know, so... Maybe this is a good occupation for my exercise. But often I am very sad and I don't know how to go out of this sad situation.

[70:09]

How to accept it? Maybe. So my question is, how can I transform the feelings or this problem, not to hold the girlfriend or... The first step is not to hold onto the stick too long. I don't know where I've been last year.

[71:34]

I've seen you here one year before. In Germany? I don't know where you were last year. I was here a year ago. We met here. But now I've seen you have been here. I don't think it's the relationship of empty and form, but I feel continuity. I don't want it to stand as form and air, but as continuity. Direct in the process. And that's a big help, as I know it's helpful. And in this seminar, I could think from the body.

[72:46]

This is very valuable. This, similarly, I could try to think from the body. It's a good experience. It's very important. Yes, now I feel also... I've been busy with a question since this morning. I'll just put it in the room. Not naming creates an atmosphere of timelessness. And even to have a state of mind through this Doramic Memory seems to be a possibility to digest a lot, so that I am internally busy.

[73:51]

And my question is, in what context, in a spatial context, I'm busy with a question since this morning. Not naming created an atmosphere of timelessness, of empty space, and having access to a state of mind by dynamic memory It seems to me it helps to digest the certain content. And now the question for me is, and I'm just with it, how from what is understanding are you dealing with karma, since this is content? And so I'm just going to do that.

[74:54]

From this seminar I take for myself a new approach to home, to let go. I am very happy that I am doing this in this moment as a task for me. And I hope that I can follow this principle for a long time. Something else that I experienced was that after yesterday's day, which was filled with a lot of new things, with a lot of new experiences, I was very relieved and full of energy. I enjoyed that very much and it also shows me that this path of meditation is the path that I want to continue. For me, a new aim is to let go, to leave things.

[76:17]

And I hope that I can reach this for a long time. And another experience that I had yesterday evening, after a long day with such a lot of experience and a lot of new things, I felt very light, very full of power. And this is also that I know that's the way for me to go further on. Maybe you should go here, so... Okay, go ahead. I came to Mersin Neu when I was in prison, and it drove me to a deep level. I fell on a deep cliff after this path. I also realized how far this path is and that I was already at the very beginning.

[77:30]

And it was very helpful for me to hear the 1, 0, 2 again, so that I could also allow myself a way to actually go through this struggle, not 1, 2, 3, 4. and for me it was the first time I came in contact with the Heart Sutra. And it felt it was a very deep journey, so this path you're aware of. And I said, what a thing I am, and how far away it is, and how fun it is. So for me it was very helpful when you demonstrate it's one, zero, two, zero, so that I can allow myself to take this path, which is written, and not want to think about it.

[78:39]

I'm over here, yeah. I had a nice experience during the last session, and ... Baker Oshie told us that thoughts are physical, and that the physical also has something to do with the mental aspect, and I heard that, and I thought, well, that's a nice theory, and I would like to believe it, but I would rather experience it, and ... I had a lot of pain in my knees when I was sitting, so I had the usual, and I slid after the vanishing balcony. and then I had to cover the film that I saw with Urs Peter in the cinema, and for me this film was like a sutra, it was a film, I just have to say something briefly, because it was after a novel by Isaac Singer, and it was about Jewish emigrants in New York

[79:54]

who have survived the Holocaust but are no longer able to find their way around it. There was an incredible amount of humour and tragedy in this film and also this coincidence of humour and tragedy and joy and pain, it was like a train track. I then thought of the hero, a man who suddenly has three women in the film, Because one of them is still emerging from Europe. With one he is married according to Jewish law, with the other according to worldly law. He is a terrible, a Casanova who no longer gets along. And I just thought of him now and I just had the intuition that this is Buddha. And then I really just felt it all, like suddenly a shower. I was very happy and I would have liked to sit for another half an hour, so I didn't have any pain.

[81:00]

The score, vielleicht, we'll see if I... Oh, now I have to use English. So I had a beautiful experience. You told us about the physicality of thought, and I thought, yes, it sounds very good, but I don't know better to experience it than to believe it. So the last meditation, The same thing I have seen a few times. But he said all the time. To this weekend I have the feeling that I didn't understand anything at all, but I felt a lot in my body.

[82:34]

Going back to that weekend, I feel I didn't understand one thing. This weekend? This weekend, yes. But it felt a lot in my body. What I have found very strongly, and I like to say this, is strong reactions, for example, My main perception during this weekend was maybe contradictions like for example in Sydney I'm longing for it to end and at the same time I wish it would go on. And the strange thing is that these contradictions make me feel very alive So it's a very strange feeling And at the moment I feel very satisfied and I would like to thank you both and all of you here

[83:51]

At the moment I am interested very, very good and I want to thank you very much and everybody. For me, it was the first time I saw them. It left me with deep impressions. And I hope that I will continue to follow them. And that I will be able to feel again. And to be able to feel it again. The calmness that I experienced again. And what I heard. That was my first contact with Zen and it left very deep impressions and I hope I can feel that again.

[85:24]

I didn't understand the Swiss German completely, so maybe somebody could shift in and speak Swiss. And I'm very grateful for the calm I've experienced. I have only recently realized how valuable my body is to me and that I am also proud of it. And I also experienced on this weekend that I also had the feeling that I did not understand anything, how the head works. My body has given me a lot so that I feel very comfortable with the many thoughts that have arisen in the room.

[86:26]

And I think that this experience now, where I have experienced this place of silence for the next time, Thank you very much. It's not long ago since I had the experience that my heart is very valuable to me. Now I'm here in this seminar and I don't understand very much as well my head, but my body gives me very good feedback and I'm really quite grateful to everybody. For me it is also my first contact with Zen and with Buddhism.

[87:40]

I have to say that it has been the same for me as for many others. At the beginning I was very confused and I did not understand a lot, especially expressions like Dharma and all these things. And then I heard that all of this is not important anyway, that these are just words. And then I set it to zero and listened a little to the inside. And then I realized that these are very strong feelings. This was my first contact with Zen and Buddhism. And at the beginning I was much confused, especially by the words like dharma, karma and all that stuff.

[88:51]

But then you said that words are not important and that nothing is actually important and you should forget everything. So I set all back to zero and I listened into myself and then I felt a lot of things and this was a very strong experience and yesterday evening I was completely relaxed and I think that the sitting will bring a lot of things for me as well, it will help me a lot and I think I will continue with that and I want to thank you and the group. After a break of maybe seven years, it made me happy to be sitting here with you again. And especially the focus that Roshi put on physical existence left a very good feeling in my body.

[89:55]

And I hope that this will continue for the next seven years. Thank you. After a break of about seven years it was nice for me to sit with you here and especially the focus of your physical existence produced a good feeling in my body and I hope that this feeling will continue for the next seven years. Well, I have nothing to say because all is said that has to be said.

[91:00]

Thank you. I can't translate it. Have you brought up skeptics in this? And now being here, I realized that I have to respect my religious needs more and take care of them better.

[92:04]

Because here I felt being in touch with my religious feelings, but also some freedom. And I don't know where I'm going, but I'm considering that maybe this could be my path. Was that the right message? I like the attitude of this day very much and for the first time I heard that Dharma means to hold and I would like to ask, what is it that we hold? And I also have a request that we could do a running meditation together, if the time is allowed. I appreciate the attitude of the day or of the seminar and have heard for the first time that Dharma means to hold and have a question, what is this that we are holding?

[93:20]

and have a request to be able to do a walking holding or a walking meditation if time allows.

[93:32]

@Transcribed_UNK
@Text_v005
@Score_73.6