Can you explain the difference between ego and self? The difference of the position, what is it? Would you please explain the difference between ego and self? Well, ego and self are, you know, kind of current ego, especially current psychological terms. They don't have much relevance in a sense to Buddhism. And in various psychological approaches, Jung and so forth and others, self has different kinds of meanings.

[01:03]

I guess we can take ego to mean something like self in the service of oneself. I mean, it's part of a system, ego, id, and superego, and so forth. There's no such system in Buddhism. Like that. Yeah. So ego tends to mean something like, I think for most people, a kind of selfish self. Your egotistical means you only think of yourself. Primarily. But self as I'm using it, I mean that through which we function in the world.

[02:11]

with a sense of separation, connectedness and continuity. And I'm also using it to mean our experience of identity, of identifying the world as belonging to us or not belonging to us. And that's also understood in the terms of so-called greed, hate, and delusion. Which also means that you think that you can possess the world. And in an extreme form, that's greed, to be attached to Hate means to think you can get rid of the world, push it away. And delusion means to be confused about the whole thing.

[03:19]

In order to talk about something like this, we have to establish something. We have to establish self. In order to see the functions of self, or to free ourselves from self. If we don't establish anything, we live in a kind of miasma. But this establishment and disestablishment is more fundamental to Buddhism than is obvious at first. Das ist wirklich was ganz wichtiges, charakteristisches im Buddhismus, viel mehr als es von vornherein scheint.

[04:40]

But maybe I'll come back to that. Aber vielleicht komme ich da noch mal darauf hin zurück. But at present, we need some term like the self. Aber im Moment brauchen wir einfach so einen Begriff wie der Selbst. And then to say, ah, yes, we establish the idea of self. Und dann zu sagen, ah ja, wir etablieren solch eine Vorstellung eines Selbst. And then we further establish it Giving it a sense of permanence and inheritance. Then you can say, oh, what happens to self when we take the sense of permanence away? All this kind of thinking I'm presenting to you now, is for the purpose of opening up your zazen and your mindfulness practice. And let me say dharma practice. And then you might ask, when does mindfulness practice and sasin practice become dharma practice?

[05:53]

And I'll leave that for later. So, she shouldn't be the only person to ask questions. Yes. Yes. I feel a conflict between intention, this practice of intention, and connectedness. Connectedness seems to be kind of openness, and intention kind of closing. Could you comment on that? No, it's not that. I mean, we always have that basic problem. How can you speak about the uncompounded?

[07:11]

Or a freedom from structures? When the very statement is a structure? Yeah, well, if we don't, we'll never have a sense of the uncompounded. So we can see that if I say an unstructured experience, the words themselves isolate me in a structured consciousness. But if I can't even say that, I'll never even see that I'm isolated in a structured consciousness. Do you understand what I mean? Punishing myself for not being a good teacher. Yeah.

[08:30]

Well, it's again another way of saying we have to establish something in order to free ourselves from the establishment of something. But you can have an intention to be open. And the intention to be open can shift you into a mind which can be open. Even though the intention is framed in a mind which by the nature of framing is framed. How do I hold this intention? By repetition. And by words.

[09:32]

And eventually by the feeling behind the words. You let the words... activate a kind of feeling which is bigger than the words. And then you let the words disappear. And then the feeling can penetrate more deeply. Yes. Now, can you say this in English, or do you want her to say it?

[10:43]

Yes, please. It's not so important to have, when you imitate, the practice of breath. But in this morning, you will just then practice that breath is one of the most important factors to interpret this moment. Continuity addresses one of the most important things. How to practice a bit of the breath. Okay. Okay, since that's rather a big topic, let me come back to it and see if anybody has some other questions. Okay? Yeah. Yeah. I have difficulties with connection. I noticed yesterday that it was already connected. That's too much for me.

[12:12]

I can say with the flower that it's good that we are together, but yesterday I had a bad feeling and fear and a feeling of illness. I thought, oh, damn it. And at the same time, it somehow overshadows me. For me, a kind of difference or distance is integrated into this connection. Okay. Okay. He's saying he has a little bit of a problem with the word connectedness.

[13:19]

He's trying to feel into it and feel it out, but he doesn't quite know how to really locate it because he also has a feeling with it like he's overwhelmed. Like, yes, he can really feel a connectedness with the flowers. That's really fine. But yesterday he felt also the presence of maybe a little sickness or too many people being overwhelmed, so... I guess, how do you find a balance between this merging and yet kind of respecting your own boundaries? So could you please just, in a few words, maybe lay out what this means, this connection? Okay. Okay. And this is a craft.

[14:23]

And you're trying it out. And these invisible factors like how we divide the world up into here and there that we take for granted are the most powerful things in our life. And when we start messing with them, it starts to destabilize the whole way we function. So you start, as you say, you start allowing yourself to feel a little more connected. And then you have boundary problems. You feel overwhelmed. You can feel other people's sicknesses as contaminating you mentally and physically.

[15:28]

So then you have to approach this so you don't feel overwhelmed. And then your practice changes into why do I feel overwhelmed? Or how can I negotiate this so the feeling of overwhelmed is less or I get stronger? And this question you've asked Or your brother. Is one of the most basic ones I hear. And one of the hardest to answer. Because we don't want to armor ourselves. But we do need to seal ourselves. So what's the difference between armoring yourself and sealing yourself?

[16:44]

These are just two words. You can feel so unprotected but so centered at the same time that virtually nothing can disturb you. There's no self there for you to feel contaminated by other selves. And so maybe I can try to come back to this a little bit more. Because everything I'm talking about is related to this kind of question. Anyway, all I can say basically is if you continue, you find a way.

[17:58]

That's a good answer to all questions. Discussion period is going to get much shorter from now on. If you continue, you will find a way. Next. Next question. What practical question? I don't know how to get out of it. Is there a way? My question is more a practical one.

[19:21]

Sometimes when I meditate, you know, I get caught and involved with too many thoughts and thinking comes up and overwhelms me in the sense like I start dealing with the past and the present and I try to get rid of it. That makes me angry or whatever, or tense, and then I can feel it on my breath. And I get really disturbed breath and at some point I just have to stop meditating because the problem with my breath is getting too much. So how can I get out of this? The problem with your breath means it's hard to breathe? What's the problem with your breath? The breath just won't go down anymore into the body. Yeah, as if someone is really pushing into my chest. Yeah. Well, meditation practice best proceeds in a monastery.

[20:50]

You know, I'm sorry. Because you're sitting with others, and somehow the sitting with others carries you away. in a physiological sense that it's harder to do on your own. Now I'm speaking now. And my words are formed from my breath. And the way I would say it is actually there's the words and then the words are rooted in sound. And the sound is rooted in breath. So my speaking now is a kind of humming. A kind of humming that I bring into words. But in my feeling I'm turning it always at the same time to humming and to breathing.

[21:53]

And it does seem sometimes when you're meditating that the breath gets so chugged up with the words, the term of breathing words instead of breath. And that kind of thing is more likely to happen when you sit by yourself. Because in fact, most of our life is thinking. And when you sit down, you just sit down and open yourself to more thinking. One thing, when you breathe, do you visualize a circle?

[23:09]

Yeah, this helps to do. So you visualize a circle as you exhale. I'm responding to your question too. And that circle comes out on the exhale. And on the inhale, it feels like your breath is coming in from down here. Then you exhale. Now that is quite important and useful to do that. It's useful because it moves the breathing down in the body and so it's not up here. And there's also the tendency as we concentrate To stop our breath.

[24:20]

Like a watchmaker doing something very carefully stops his or her breath so that he can be steady. So when we stop our breath, it usually happens up here. And so this is a kind of correction to stop in your breath. It also allows your breath to open up into what we call the subtle breath. And it also allows you to become concentrated and have your breathing continue. So you can become very concentrated and your breath can become very slow, but it will still very slowly continue. And as it becomes more subtle, you begin to feel something like the breath coming up your backbone.

[25:30]

And then there are also psychological blockages. Okay, because It takes quite a few years usually, unless you very specifically, which Zen does not do, emphasize kundalini practice. It takes quite a few years for your backbone to open up. And most people feel that this subtle breath stops somewhere in the middle of their back. And strangely, when the subtle breath or energy moves up the backbone and through your body,

[26:34]

The ordinary idea of self, of a permanent inherent self, dissolves. So the way your energy, subtle energy, works physiologically is connected with self, how we identify ourselves through self. Once this process of breathing more deeply outside the realm of thinking It begins to happen. Our ego side of self starts to block the process. Because our ego or our usual sense of identity feels threatened. So it does not want us.

[28:05]

In a way you could say that I'm not just speaking to you, of course, I'm just speaking to you. We could say that ego wants to control the breath. And breath, spirit, inspiration, etc., all are the same word. Soul and spirit are all related in breath. So these deeper senses of identity, which is what soul and spirit mean, are opposed by our narrow sense of self. And one of the things I would say maybe you're noticing is that to breathe past words is to breathe outside of self.

[29:08]

But But look, when you're sitting down, you're not doing anything. You're just sitting there. What's the big deal? What's there? It's just you sitting there. But all this suffering and trouble can come up. Just because you don't change your position very often. So it's very interesting. What happens when it's just you and you don't change your position very often? A lot of stuff starts happening. Change your position. Okay. As I always say, you can put your arm on a... Say you just put your arm on a table. And I ask you to leave it there for four hours. While you do other things, your arm will start to hurt.

[30:22]

And you'll want to move your arm. But you could go to sleep and leave your arm there for four hours. So what's the problem? the problem is consciousness consciousness needs to you know can't just leave things alone so the trick of meditation is to create a state of mind like sleep that can leave you alone but is aware So it's quite interesting, I think, very interesting, that when we just try to have no movement, so much agitation happens. But immediately you can see that there must be a way to get under this agitation And there's no, again, simple answer.

[31:32]

You have to hold the deep intention and knowledge that it's possible. And keep trying in the craft of your own being to find a way to let that happen. That's the same answer I gave you. Just keep doing it and you'll find a way. It's just a little more complex way of saying the same thing. Because your intention and understanding it's possible begins to make it possible. Perhaps knowing that you're breathing outside of self You can begin to have a skill at doing that.

[32:50]

And then you can more create the space where you can explore all these things which we need to explore often from our past and potential future. Okay, sorry to give you such long response. I don't know, maybe I haven't been in Europe for a while and I have such a good translator here. Maybe I could make things simpler, I'm sorry. That's wonderful. She likes to exercise her translation abilities. Make it more complex, you know. Yeah, I need a little workout. Yeah, right. Okay, anything else? No. No. No. Okay. Okay. You know, often I feel so bad because I'm unable to concentrate.

[34:16]

I feel like a failure. No, you are. Yeah, du bist ein Versager. Du bist ein Versager. I was worried that would have... What a terrible failure. Du bist ein schrecklicher Versager. There's worse problems. Es gibt schlimmere Probleme. You know, one thing I do notice in Germany is that when people speak to me about practice, a word that seems to come up a lot, I'm almost learning the word, is gewissen. I don't know quite what gewissen means, but I'm getting a sense of it. When that happens, it is natural that it happens. As much as possible, you want to just stop having comparisons. The first The first mental activity, maybe I put it that way, is acceptance.

[35:51]

And all of practice is based on the priority of acceptance. Whatever is there, you say, oh, this is me. And you don't compare it, say it should be something else. The shoulds come second. Acceptance comes first. So whatever your practice is, that's your practice. If you're just sitting there thinking, you don't have to say, well, I thought the whole time. Don't you say, that was a thinking the whole time, Zazen. Today, maybe I'll have another thinking the whole time, Zazen. And the dynamic of acceptance begins to change things. Okay, so... Okay, I'm trying to figure out what time it is.

[37:15]

I can't read my clock here. Ten to four, I think. No, past four. My goodness, the day is disappearing, isn't it? Someone else? Yes? We've already got the answer. Well, sometimes I experience eerie meditations with boredom and falling asleep or going to trance or to something, to space, I don't know where I am and suddenly I have to return to the world again. And I say, oh, there is no meditation. I already have the answer. Okay. Deutsch, bitte. Ich habe manchmal von Langeweile und sehr The boredom barrier is a tough one. It's the next to the last defense of the ego.

[38:35]

The ego says... Oh! The ego says, geez, this is getting serious. But this person sits down and armies of Buddhas are appearing. I can't win. So the ego says, I'm going to just bore the shit out of this person. Oh, this is so boring, this Buddhist stuff. Here you are, the most extraordinary thing, each of you, that the entire cosmos knows about. There's nothing that we know about in any planetary system as complex as each of you.

[39:38]

And you're bored with yourself. You'd rather watch TV. So that's the ego's defense. The last defense is you're going to go crazy. And you can seriously start thinking, this is going to make me crazy. And that's really a tougher one to get through, if you have that, than boredom. Well, it's an interesting question about why Buddhism emphasizes breath so much. I don't know if I could answer it.

[40:51]

But I suppose there's two reasons. Three reasons or so. One is that it's an autonomic physiological activity which we can also control or affect. It's much harder to control your heartbeat, but you can control your breath. So it's an inner-outer activity that we have some control. And what's interesting, when you start to pay attention to your breath, You think your breath is just going on and it just goes on. But actually you're subtly controlling it all the time.

[41:51]

And when you start bringing attention to your breath, At some point you begin to notice that I can't let go of my breath, I'm actually controlling. And it's a big step in practice when you can just let breathing breathe itself and yet you can bring your attention to it. Okay, so that's one reason. Another reason is it happens during the 24th. As long as you're alive, you'll be breathing.

[42:55]

So it's something you can bring attention to that is always available to you. It's not just in practicing Zazen. Although when I've done yoga practice with teachers, they've emphasized breathing into each posture and so forth. And we emphasize that in Zen some, but more we emphasize just the presence of breathing. And another is that the, a third reason is that there, Bringing attention to the breath has a powerful effect.

[43:56]

And maybe I could give one last reason. On the last breath is the dissolution of the self. When you die, there's a dissolution of the self. There's a dissolution of the constituents. Now, when I was first starting practicing, and when somebody died, they would say they entered nirvana. I used to think, that was just a nice thing to say about the person. Because they didn't really realize enlightenment during life, their lifetime. So now that they're dead and can't argue with you, let's give them the bonus and say they were enlightened. And maybe that's part of it, you know.

[44:58]

You're dead now, let's at least say you're in nirvana. And in most of Buddhism we can't say you're in heaven, so we at least can say you're in nirvana. But there's a more fundamental reason. Because you can consider death a kind of involuntary enlightenment. Because we define enlightenment not just as some kind of popular idea. But within Buddhism, enlightenment is the dissolution of the self. The dissolution of the constituents. And you could say that the Heart Sutra is a recipe for how to die. So what Buddhist teaching is, if you find yourself dying, wake up one morning and find yourself dead. Not what I expected this morning.

[46:16]

But it will happen to each of you. Sorry to remind you. The Buddhist practice is to begin the dissolution of the constituents. Meaning consciously begin to dissolve the four elements of solidity, liquidity and so forth. And then you begin to dissolve the sense fields. And the skandhas, what's called the aggregates or constituents of self. And it was just reborn on the other side. I like that.

[47:41]

I had the message from the other side. And you have to say that in a slightly different tone of voice. The other side. Yes. Is it possibly the same way when I develop or establish an inner observer, like this is a speaking Nicole, this is a breathing Nicole, this is whatever Nicole, and then I use the establishment of this inner observer to sort of dissolve it into the self?

[48:51]

Is this a similar process of establishing and dissolving? Yes. Wonderful. No question. And this is necessary to do it in this sequence? No, no. You can choose your own. But if you're practicing, you usually find, when you do meditation, in a sense, we're preparing for death. Because you can begin dissolving the constituents in your zazen practice. And you get familiar with it enough that at the time of dying it's quite... Okay. The moment of dying is understood to be something you can move back into each breath. And you can have a feeling of breathing the world in and breathing out and disappearing on the exhale.

[49:58]

And the world comes back in and disappears. So that we can have a break in a moment. Let me just speak about the effects of bringing attention to the breath. Again, let me emphasize again, that it's a practice that you can do every moment of your living and waking and sleeping.

[51:00]

So it really gives you a chance to shift your continuity to body, breath and penile. And you have a constant... reminder that you haven't done it so I would like to say I would hope all of you in your lifetime come to the point where your awareness is always with your breath You can all do it for a few minutes. And it's because you have a sense of the permanence of self That your attention keeps going back to the self found in thinking.

[52:11]

Yeah. So that implicit sense of a permanent self is dissolved It's thoroughly dissolved. When one day you notice, yes, pretty much all the time I do not stray from my breath. And I think usually it happens so imperceptibly that it's only after it's been the case for some months that we suddenly notice, yes, I don't any longer stray from my breath. And if I stray from my breath, I find my way back to my breath without any effort. It happens naturally. So this practice not only brings the sense of continuity out of

[53:18]

the stream of thought into the body, breath and phenomena. But it also, just bringing attention, attention or intention is mind. So you're bringing a manifestation of mind called attention To the breath, which is a manifestation of the body here. So you're weaving mind and body together. Mind and body are not separate. But mind and body are not one either. Aber Körper und Geist sind auch nicht ein und dasselbe. Die Beziehung zwischen Körper und Geist wird kultiviert.

[54:33]

Und die wichtigste Art, diese Beziehung zu kultivieren, ist die Aufmerksamkeit zum Atem zu bringen. Und das hat viele hundert Jahre gedauert, bis das in der buddhistischen Praxis entdeckt worden ist. And I think to start out, it's useful to take an inventory of your breath. To notice how various states of mind and mood are related to breathing. And how you can breathe within those states of mind and mood and how you can breathe outside those states of mind and mood. And also to take an inventory of the physical aspects of breathing which are primarily for The exhale.

[55:44]

The pause at the end of the exhale. The inhale. And the pause at the top of the inhale. And you can begin to bring awareness to those four aspects of breath. Okay. There's some things I would like to come to in relationship to our sentient world. And I'd particularly like to speak to the sense of the pause, the dharmic pause. The pause in which realization can occur.

[56:45]

But we'll have to leave that for a while. And perhaps come back to it later this afternoon. And certainly tomorrow. Now, we only have, Martin and Nicole, this room and that room, is that right? We don't have any other rooms. Do you have a room downstairs? Because after our break, I would like us to break up into small groups and have some discussion together. So here we have two spaces and one in there, that's three. Do we have a fourth?

[57:47]

Yeah. What? Downstairs can be used to? For one. For two groups. For two. Okay, so we could have four groups then. Two here and two downstairs. Okay. And I know some people object to doing that. And some people, actually after a while you get to like it. But I have to sell the idea I feel every time. But it's really important to speak about this in your own language in German. And to share some experiences, your experience of this practice. So maybe you could speak to a couple of things. How does one continue practice? What have been the turning points in practice for you?

[59:01]

And what sense do each of you have of this sentient rather than a thinking world? You can speak whatever you want, but I make those suggestions. So let's have a break. And maybe five to five. We can divide into these four groups. Is it good to count or should we just allow people to pick their friends? Because I have to maybe go one, two, three, and all the ones. It's like kindergarten. We want to count.

[60:05]

All right. One. Two. Three. Four. Yeah. One. Two. Yeah. Five. Four. Okay, just do it. You both had one. Wow. Yeah. Oh, one, two, three, four, five. You can count in German too, you know. Five. Yeah. Yeah. Five. Right. Four. One. Five. Four. One. Two. Three. Four. One. Two. Three.

[61:08]

Four. One more time. Two. Three. Four. One. Two. Three. Should we go around again? Okay. So one, two, and then downstairs three, four. Okay. And so let's take a break. And thank you very much for your patience. Well, of course, I'd like to be able to have a review of everything you talked about.

[62:13]

But we have to give up dinner. And I still don't understand why there's 13 ones and 10 twos. And I still don't understand why there are 13 ones and only 10 twos. Maybe it's better to see a one. But there were 12 fours. And an uncounted number of threes. But maybe tomorrow we can have, in the discussion, we can have some review, a little bit at least, of what we discussed. Yeah. Going back to this question of breath, I think we should stop pretty soon, but I'll talk for a little bit maybe.

[63:45]

One of the things that characterizes Zen practice is there's a lot of specificity given to the posture. You're taught to enact an enlightened posture. But most of the rest of the instructions are rather general. And the conceptual reason for that, I think, is because Zen, more than any other Buddhist school, assumes the evolution of consciousness. So Zen doesn't want to give you a very specific map, because if the map is too specific, it assumes a known goal.

[64:49]

So your practice can have lots of specificity, But you keep wanting to try specific things for a while, but basically let things keep, try to profoundly leave yourself alone. Even to the extent of letting your knees do their own meditation. And your shoulder does its meditation. Thinking does its meditation. So less and less there's a you that's doing the meditation. But we do want to work with the views

[65:49]

as I've said, the world in which you meditate and practice mindfulness. Now Ludwig Wittgenstein, he says something that's obvious, but interesting to note in its obviousness, There's nothing in the visual field, in the visual scene, that tells you an eye is seeing it. Do you understand? I mean, I can look at you, I can see all of you, but there's nothing out there that tells me an eye is seeing it. Maybe a camera took the picture. So there's nothing that tells me that a mind is seeing. And that's something we have to remind ourselves of.

[67:12]

Practice is to remind yourself of such simple things. That it's a mind that sees. Now, I don't know if I can make this clear, but When I look at you, there's an outward movement of seeing. There's actually a kind of movement of seeing. I feel, if I look at you, that there's an energy drawn out, there's a movement drawn out. That's from a subtle practice point of view, important to note. Important to feel.

[68:33]

And it may be related to some of your experience. If you notice that there's this outward movement, then you can begin to practice with a seeing in which there's a movement inward. If you can notice the movement, then you can reverse the movement. And a taste of it is what's called soft eyes. Where you don't feel your seeing on the outer surface of the eyes, but rather there's almost a physical sensation that the seeing is on the back of the eyes.

[69:49]

And I think you can actually get the feeling of that. I think it's like some sort of thing in Aikido and martial arts to have soft eyes. So different kind of seeingness, seeing and readiness with soft eyes. You're not grasping at the world, but you're letting the world in. So again, I'm just here trying to give you a feeling for something that's a little different than our usual way of seeing. Now this morning I talked about the surprise involved as a blind person. finding your that this was not a glass but a bell and and and one koan is um Daru and Yunyan are speaking and uh

[71:14]

One asks, why does Avalokiteshvara, the canon of Bodhisattva compassion and wisdom, have so many hands and eyes? Sometimes it has eleven heads and a thousand arms. And an eye in each hand. And he says, the whole body is hands and eyes. And he says, I'm changing the story a little bit. Simplify it. He says, that's okay, the whole body is hands and arms, but that's only 80%.

[72:38]

And he says, well, what would you say? It's like searching for your pillow at night. You don't know where your pillow is. That's interesting to express it that way. Maybe life is like searching for your pillow at night. We know a lot, but what exactly is this life? So we should use our intelligence and all, but there's a dimension of us that can be like searching for the pillow at night. And I've often pointed out the anecdote of Suzuki Roshi. Someone asked him, what do you notice in America? He said that you all do things with one hand.

[73:52]

And the whole custom in Buddhism is to do things with two hands. As a practice. And actually... Steven Jobs and Steve Wozniak, who developed the Macintosh computer, were practicing Buddhism with Kobachino Roshi. It's two different Steves. Steve Wozniak and Steve Jobs. And they... the mouse where you use two hands, one on the keyboard and one on the mouse. And now they have computers where you can, you know, there's a trackpad right on the computer and you use one hand. But I find it different to use two hands.

[74:55]

To have a feeling of bringing things together through your hands. So the whole world being hands and eyes is a way of describing a sentient world, not a thinking world. So there's this movement of seeing out and you can have a sense of when you look at things that you bring the feeling in. So I'll just give you that as a suggestion. What's for now?

[76:01]

And when you begin to do that, You not only have a shift in view, but you have a shift in location. Usually we're actually, in fact, locating ourselves outside ourselves. So what I'm suggesting now is you have a shift in location. In experiential location.

[77:03]

In perceptual location. Now that's about as much as I want to say now. Because it's the end of the day. And I would again want to come back to this pause. But to give you a sense of the power of finding a timeless pause in your life. I need more time. So we'll have to try that tomorrow. So to be continued. Let's sit for a few minutes.

[78:05]

Thank you. Maybe we could practice with a phrase something like returning each perception to the source.

[81:09]

In English or German. Some different word. We turn each object to its source. We're turning the bell to its source. Just try it out. See what happens. turning the bell to mine. I think we've accomplished a lot today.

[83:32]

And I think we have enough understanding together. But tomorrow, perhaps we can put some of this together. So we understand and can practice more thoroughly. At least I hope so. I have that feeling. So shall we start tomorrow at the same time? Ten o'clock? I'll see you tomorrow at ten o'clock. Bis morgen, da sind Sie. And thank you again. So I'd like to start off this morning with anything you can tell me, share with me and with the others about the discussion in your group this afternoon.

[85:46]

We should start with you. She wasn't here yesterday, so... None of you were in the groups yesterday? So... So we had a discussion about anger and how to help the children and also how to Get out of the fixation and identification with anger.

[87:14]

What can you do to to loosen up this identification? What can one do to fixate on a certain situation where the expression is born? and there are many ways to find some typical activity for the abandoned like that to get out of. OK. Thank you.

[88:15]

It seems to me in each group there would be some things that come up that that makes sense for practice or makes sense of practice for all of us. And then I would hope that each of you feels a responsibility to try to share that or make that clear for all of us. In the sutra, the Buddha hardly has to say anything because some of the disciples bear their shoulder and ask a question, something for the whole group.

[89:27]

Even though I'm sitting on this excessively high podium, even more so, I need help. I think we just, after Zazen, need a little time to just arrive. I think we need a little time Yes. In our group, the theme of continuity of practice was the subject. And everybody is presenting his practice or talking about his practice and how he or she integrates that practice into the erode of his own life.

[90:46]

An interesting suggestion, what he did was telling that she was putting little things everywhere where she was working and to remind her of being mindful It helps, yeah. For some person it seemed a problem. We had an accident there. Being mindful, as you said. Trying to be mindful. This person has a lot of suggestions. Mindful. Mindful in the business and trying to sit at conferences or at deals.

[91:57]

And it was often about what the laws are talking about, the Shakespeareanism, which is something that has not been particularly discussed in practice. Why not? Using the practice of all the worldly concerns. Okay, Deutsch. Yes. So we talked about the continuity of the practice and he gave me the example of his practice and told me what was important. Thank you.

[93:11]

is a little bit similar. It's also about the continuity of practice and how practice can help in work or with your business but also on the other hand how everyday life is too fast or too engaging that you cannot remind yourself of practice and how some people do it or don't do it and how you get frustrated that you can't keep can't integrate the practice into your daily life and another aspect was like You don't, you practice what you practice and you don't practice what's in books. So you kind of, what you're doing is good enough, you don't need to live up to the book standard. And some people about practicing this phrase and how really fantastic this helps with the phrase that it's almost frightening and the other kind of stuff.

[94:44]

And then in the end, some people spoke or asked about what they do when they see it.

[94:56]

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