The result is kind of frustration and she's kind of disappointed. Another person said he doubts everything first of all. The result is he became karate teacher. So what kind of outcome has it, the trust or disappointment? My question was? So regarding Hans Joachim's saying with the will is there a third energy of willingness and will and being ready and an energy that always wakes you up to be ready now

[01:12]

Or is there something which reminds me of being always about or ready to go? Okay. Thank you. Yes. In our group, number three, we noticed what dynamic it has to this process to talk about trust, that this kind of unfolds. During the talk there's some kind of unclearnesses which appeared, which haven't been there before. And then terms were discussed like blind trust, like concerning relationships, virtual teachers, but not here, of course.

[02:35]

Then we thought about, we noticed that trust is, we have layers of trust, to recognize it. Maybe we need maybe silence to discover trust or that we are being discovered by trust. And Renato works in a mental home. We had this idea, if you're completely crazy and your mind cannot settle down, then maybe trust isn't strong enough to touch us anymore. It can reach us. And maybe... As we are living, maybe are we already connected with a source of trust and love?

[04:00]

Okay, good. Thank you. Okay. I'd like to add something to Götze's group. of something personal. During this group I noticed that I have mistrust but also trust, that the mistrust is more towards myself or to others, what you yesterday called the structured. But underneath that During my practice, trust to Buddha nature is behind there somewhere. It's kind of strange, isn't it? On one side you have mistrust, huge, and at the same time you've got distrust on a lower, deeper surface.

[05:05]

Yeah. I'm from group six. We talked a lot about myself because I had lots of fear when I was meditating a few years ago. But it doesn't come back anymore. But I became so kind of lazy. What's concerning meditation? That I, for example, lie in front of the TV or I sleep longer. Bad girl. No, I'm just kidding I'm the same way sometimes What? Why do you think I practice with all you guys?

[06:20]

To keep me going. I need all these people help to keep me going. Excuse me for interrupting. Okay, so this fear came during meditation because I noticed that the thoughts got interrupted and this kind of interruption, this gap, made this fear come out. But I think this is less the problem but it's now this kind of sort of laziness is the problem. Or just that she does on purpose the other thing now.

[07:22]

Yeah. Even though she knows it's not the right thing to do but just then she does it even she knows it's wrong. As if she wants to try out this feeling how it is like if you do a wrong thing. But actually I really know it pretty well. You're getting used to it, huh? I understand. You started to say something a few minutes ago. Yes. Small addition to Group 3, to Andreas. I thought it was very nice. The discussion was very harmonic. We all opened ourselves and I just listened. And that I thought was very nice.

[08:40]

And we have, I think, found consensus on that the trust is based on to accept what is, whereby the difficulty But the problem is always to discover what is actually that what is, what actually is real and helpful in this context is the will or the intention that you want to be honest. Thank you. Can you also say what you said here and now?

[09:42]

I thought that was really important. Do you remember? I always try to stick to it. Would you go away from the concepts? This discovering what is goes the easiest if you're in meditation, if I try to be here and now and just notice what is. That can be inside of me, outside of me, but it's important to see what it is and to just observe how it develops, if there's something connected to it like something which he shouldn't do, or somebody blocked, or... That things don't easily come across, but they are always transmitted, kind of emitted by views, you know.

[10:55]

But really to accept what is, is, there is not anything else, you know. And that's really nice. You're stuck with everything, I know. As it is. Okay. I'm from group four, and we had little difficulties to find each other and to listen to each other. And we kind of interrupted each other when it was difficult to find a kind of thread to go into depth more. So we just had some different points, yeah. something that which we noticed that we talked a lot about trust that love wasn't so much so we'd like to talk more about love more in depth than I put in or added

[12:17]

That I, if I listen to Christian music or Gregorian music or when I go into church, have the feeling of that from a warmth of heart. It really comes from the heart somewhere. Yes, I feel I'm kind of rooted in there, even though I wouldn't call myself really Christian. And that I sometimes miss this quality in Buddhism. And then I ask myself, where do I find that and what is the equivalent in Buddhism to this heart quality? And how is that with this compassion that you just mentioned earlier? And also the connection to bodhicitta. That's my And somebody else maybe here says something more about that group. So the second part follows now.

[13:23]

In context of love we ask ourselves if in Buddhism isn't joy some importance to love more than in Christianity? That you start out from joy and in practice and you develop that. And he says, I really remember that in seminars similar to this one, people laugh a lot more. Laugh more. And she says, and how they laugh, I mean, they really laugh more openly. In other seminars than this one? In this one and other Buddhist seminars compared to Christian ones. There's more laughter in Buddhist seminars. Well, we're funnier. We're just funnier.

[14:25]

That's my personal remark. Of course, we didn't talk about that in the group. But on the other hand, we discussed about trust and we had this idea that there are steps of trust. And each step, there is also each time the possibility of misuse of trust. If that's connected to the connection of trust and belief, maybe. Maybe this has got mixed up sometimes, in our society especially. I think that's all I can say.

[15:32]

In our group, the first feeling was from some participants that you can't understand this bad feeling that came from some participants. thought it was too intellectual, they were kind of challenged intellectually by your talk. They didn't think that it was necessary so many different possibilities if they're so easy understandable words. We try to kind of take this. And I think it's important that some people say, I just can't get it that way or it's too difficult. And then there was this kind of shift that they found to see where their practice from now on could actually start.

[16:48]

So that was a nice shift. Important was the point that the experience didn't exist in a few people. They heard you, but could they really trust what they heard there? I thought that was important. I want to add here to this point. And for me there was an aspect that it wasn't enough intellectual at some points that I noticed how she could put stuff into her old concepts still, psychological concepts, scientific concepts. But I couldn't really find a Buddhist concept where I can sort things into.

[18:05]

Is it religion? Is it psychology? Is it philosophy? And then I had this other side where I would have really wished some more intellectual things. Okay. Another addition to the same group. We like to hear positive examples of trust and love, but in life we have negative, the dark examples more. mistrust, doubt, disappointment, worst case, suicide. There's no trust in life. How can we handle this?

[19:06]

What shall we do with that? We stay another week. I'll be here. Yes? It's maybe a help to know that Buddhism is not a religion, but just love made Buddhism to a religion. And maybe it's a help to know that, because the personality in yourself is created by consciousness. Not bad. It's very difficult to work with intuition and consciousness. It's not so easy. Yeah, I agree. Nika? I was also in group six in our discussions.

[20:07]

I think one point is also important. We talked about sasen creates trust. But sometimes in zazen there's fears come up and almost existential fears. And how this kind of interrupts the future practice and how you can overcome that and you can restart practice again. Okay. Oh, I think we should have a break. Not from each other. We'll have a break together. Okay. So let's come back at 11.35.

[21:18]

What time is lunch today? One? The same as yesterday. But if we're going to stop today, we're only really having a morning session. And we... Because there's always people who have to leave so early for Northern Europe and so forth. So we cannot continue discussion without Northern Europe being present. So when do you have to leave? Half past one. Okay, so what we'll do is we'll come back at 11.35. And then we'll go for a while.

[22:34]

And we'll pack bag lunches for them. We'll just see what happens. But we'll stop at some point. Before lunch. We have to accept it. Even if you don't, we'll stop before London. Okay, thank you very much. Responding a bit to the reports. Mm-hmm. And, you know, I'm sensitive to the often heard comment that I'm too intellectual in the way I talk about things.

[23:46]

That's probably true. And I will try to correct myself. It's also true, as you said, that I often feel I really didn't do enough. But really, in one day, basically, we've done a lot. And the best I can do is get you thinking and get you practicing. If that's been... to any extent accomplished, even for one of you, I feel good. But it's also the case, you know, that Buddhism, serious Buddhist practice assumes a conceptual understanding of what you're doing.

[25:00]

Yeah. That you can't go ahead with a practice really unless you have a conceptual understanding of it. Now this maintaining the one without wavering ist der Versuch, euch eine Praxis zu geben, wo es keinen großen konzeptuellen Vorverständnisses bedarf. In comparison to other traditional Buddhist practices, maintaining the one without wavering requires no preparatory stages, and the practice doesn't occur in stages. So it's a classic Zen practice.

[26:19]

You just keep trying to maintain the one without wavering. But in a Buddhist world, people know that there's no such thing as oneness. There's not one, not two. So there's no kind of theological oneness or unity. So I've already had to give you a conception. Sorry. Even about a practice this simple. And you practice this, maintain the one in three main locations of your body. Behind your eyebrows. Yeah, below your heart. And in your hara, in your tummy.

[27:25]

A little bit below your navel. So now we have to practice the one in three places. I'm sorry. There's no hope. And the one is always folding into another one. Okay. Now, I liked actually the way in which most of the groups thought about trust and love and etc., Because basically that's what we have to do. And it's very useful to take, as I really often point out, a distinction between feelings and emotion. If you just smear everything together, one thing I think we've all discovered is you can love everyone.

[28:31]

You can feel compassion for everyone. Isn't that interesting? You love someone or you can feel love for someone. But you can't compassion someone. You can feel compassion. I'm going to compassion you. Oh, no, you're not. Uh-uh. Okay. But we sometimes mix up trust with love. But it's not the same kind of animal. We can't trust everyone. So let me just go back to whatever you, whatever your interest, whatever your Something in you, there is aspects of trust and love.

[30:06]

These are very basic words. And there's also compassion and wisdom and so forth. And you can't just take the way English or German uses the word wisdom And say that's Buddhist wisdom. Not the same. So I think it's necessary if you want to practice, you have to actually look at how these words exist in you. Your own dictionary. Well, I mean, I use the word miasma. And I looked it up the other day and I've been using it wrong for years.

[31:10]

Yeah. And that's somewhat close to what I mean, but actually I didn't really understand what it meant. But in my own bodily dictionary, miasma means something. And in each of our own bodily dictionary, there's a meaning for words like hope, love, trust, wisdom. Practice means to sort this out. And meditation is a good time to do it. You bring up these things and see what's associated with each of any basic word.

[32:14]

You notice that you don't trust yourself. So then you can Don't just think of that. Notice, what do I mean by trust? But you don't do this endlessly. We're not trying to intellectually... create a kind of, you know, some kind of, you know, trying to just understand it. You want to examine enough that then you can practice. So according to your own capacity and intention, You explore something a bit. What is trust? What is love?

[33:16]

And then you see if you can practice trust. And practice love. Is this the same as practicing compassion? So you can ask yourself this kind of question, but you find out by practicing. You don't have to do it the way we did it or I did it. Each of you can do it as you wish. But however you examine something, you always turn it into practice. That's what it means to practice Buddhism. What is Buddha? Like that. What is self? All right, so let's just look again at the word trust.

[34:32]

Trust is an attitude. It's an attitude you bring to situations. You bring a willingness to trust if it's possible. Okay, trust is also a way of functioning. In any situation, you try to find what you can trust and let that lead you. So it's a way of functioning, stuck on the cliff, You wait till you can trust the next move. So I would say that's the ordinary senses of trust. Senses? The ordinary sense of the meaning of trust. Okay. Trust is a practice... is to accept the challenge that you don't trust yourself.

[35:54]

And really to see that it doesn't make sense to live your life if you don't trust yourself. So you more and more come into a way of trusting yourself. And you can practice with the eightfold path. Right speech, your perfect, complete right speech, your right actions and so forth. So you see, can you really trust your speaking? For instance, do I always have to think about what I'm saying or can I just speak and trust what I'm saying? Can I just trust my behavior? Can I trust my motivations? If you can't trust your motivations, then you reshape your life until you can trust your motivations.

[37:12]

And you begin to see that without trust you can't come into stillness. When we don't trust, that's expressed as being somewhat ill at ease. We don't like ourselves. The Dalai Lama said he has a practice, wrote that he has a practice. When he imagines himself at his worst in front of himself. So he thinks of himself when he's the most sort of selfish and impatient with people and so forth. And then he visualizes that person in front of him.

[38:18]

And then he says he visualizes a group of needy, poor people on the other side. And then he sits and he looks at these two. And he says, which one do I want to spend time with? He says, I always choose to be with the needy and poor, not with the worst aspects of myself. He says, it's been very useful in correcting my behavior. We have to use little tricks like this to develop our trust of ourselves. And to see we really want to be a person we can like. Okay. And then the fruit of coming into trust, the fruit of the practice of trusting, is first of all, of course,

[39:41]

Really coming into an ease with yourself. A deep relaxation. And I could say that the first zazen instruction could always be keep sitting until you come into a deep relaxation. And when you can do that, we will tell you the other teachings. It reminds me of... Lewis Thomas, I think his name was, who wrote The Life of a Cell. When they sent one of the first rockets out, they put a little thing in it about what Earth was like. Like a cornerstone, you know, you open up a building.

[41:02]

Some aliens are going to open this. He said, send them all of Bach. And we'll tell them the rest later. And someone was saying to me that when they sit they find areas in their body which are not relaxed. And when they breathe into those areas, breathe into those areas in a way that they relax, they feel the karma embedded in the body itself in that area begins to dissolve. And they really have a sensation of the reconstructing of themselves starting.

[42:27]

So this, at least what I'm saying now, isn't intellectual. It's just you have to work with your breath, work with your own intuition about what's going on in your body and mind. It is not so intellectual what I am saying now. You have to work with your own intuition to find out how it works in your own body. So we see that these words like trust and acceptance overlap but are different. And to practice acceptance leads into trust and to practice trust leads into acceptance.

[43:31]

And trust and acceptance lead into concentration. And leading into concentration begins to melt or dissolve dualism. Through trust and acceptance we begin to have a taste and experience of completeness. Completeness and wholeness At each moment we're in some way complete. At each moment, by definition, everything is working together and that is wholeness.

[44:41]

But this cannot be understood by the intellect. But it can be understood by trust. So you keep trying to... It's like an inward turning to trusting just things as they are. And when you don't have that feeling you know how to continue practice. And as you continue practice, the obstructions start dissolving. And we begin to feel more and more whole and more and more complete. And in completion, separations begin to dissolve. It's really almost like a kind of fire or smelting.

[45:54]

And this is also the practice of maintaining the one. We can understand these practices in this phrase of maintaining the one. Because in this practice you just keep bringing yourself back to this inward turning. which results in a deeper and deeper acceptance and a deeper and deeper openness and a feeling of completeness and you open yourself to a kind of wholeness and all-at-onceness. You kind of open an inner eye.

[46:58]

And sometimes this is in Zen metaphorically presented as an arrow which is shot into the shaft of the preceding arrow, which is shot into the shaft of the preceding arrow. Because your concentration just keeps going more and more into the target. The other image used is sometimes two arrows hitting in mid-air. So this also means to know the appropriate moment. When the lid fits the pot. Or when two arrows meet. And these images come out of an experience of developing a widening concentration.

[48:14]

In this case, the practice I'm giving you today is maintaining the one without wavering. Now, traditionally it's taught that you maintain this in these three locations. Which is actually related to the way we know the way we feel, the heart, and the way we act. And when you bring, and you can concentrate on any one of the three, In Zen practice, we emphasize primarily the hara in bringing our attention and strength here and acting through here.

[49:32]

Not in the head. Moving the continuity and identification with thought out of the head. And I think what happened to you happens to many people. Because when you start to sit, you suddenly see behind your thoughts and between your thoughts And that both challenges our identity and challenges our desire for a certain continuity to be in the world. And when we lose, we get afraid, we lose continuity, we feel crazy. So we want to glue the thoughts back together real quick. And then, even if we get past that, we get afraid that meditation may hurt us.

[50:33]

It already challenged our ego and challenged our more basic sense of the continuity of reality. What else might it do? I think I'll watch TV. Ha, ha, [...] ha. I'm not saying this is exactly how you feel. But this is how I felt. Yeah. But on the other hand, what's wrong with sitting this way? I mean, it's a little crippling. But basically there's nothing dangerous about it. You cross your legs and hope to die.

[51:49]

It was an English expression. We cross our heart and hope to die. So somebody, when you're a kid, someone says, are you telling the truth about, you know, and you say, I cross my heart and hope to die. Yes. Yes. If I'm telling a lie. So here we cross our legs and hope to die in order to trust. Why not trust this posture? And why not trust the absence of thought? Why not trust whatever you are? There's nobody else there but you. You might as well trust this posture. Trust what comes out. Now, one of the reasons we sit a very specific length of time And if you're practicing, it's good to learn to sit a specific length of time.

[53:10]

It's okay if you want to sit 60 minutes to do it or 30 minutes. It's okay. But the practice is to decide to sit 20 minutes or 40 minutes or something and stick to it. And when 40 minutes come, say, you stop, even if you want to sit longer. As I say, you don't have to always follow the rules. But that's generally the idea. And what happens? You break the adhesive connection between thought and action. Actions. Because one of our deep fears is we might think something and act on it.

[54:13]

And when you get really used to sitting and you know you won't move you won't scratch you're just going to sit there until the time is up. Yeah. So you can feel anything and know you won't act on it. And it's actually a process of developing an interior space. In which you can feel things but not repress them. Feel things fully and know you don't have to act on them. And this is crucial to really getting to know yourself. Yeah. You can choose what you act on.

[55:26]

So generally, in Zen practice, we emphasize here first of all, of a way of coming into action through the body, into activity through the body, First of all, instead of first of all through thought. And then we open up this chakra and this chakra. But these chakras also don't usually open up as a way of practicing till you develop the movement of the subtle breath up through your back and through your body. But you can work with this chakra before this opening process has occurred.

[56:41]

So, maintaining the one would be also to keep coming back to a feeling here of of centeredness. Maintaining the one would be also to see the space of everything and not the content in the space. Like the architect might see the space there before the building is put up. And I know I can go back to my house in Japan. Which has now been torn down. And replaced by a golf shop. And in my mind I can see the space. And it can appear as my old house and my little daughter living in this room over here and so forth.

[57:58]

Or it can appear as a golf shop. Everything can, you can bring yourself into maintaining the one space without wavering. It's without wavering. It's shifting. It's like my Christian friend practiced with every occasion God's love. What? Now you can also use this golden Buddha that we have now, newly golden Buddha. And I'd like to tell you a little bit about what the Restorer did with it.

[59:06]

But right now I'd like to continue with this talking about practice. Can it really be that time? My clock doesn't tell me no time or great time. This sense of... the ideal posture, you can feel in your own posture, even accepting your own posture. You can identify with this golden Buddha. And you can feel this golden Buddha inside you. And you can stay with this golden Buddha inside you as if it keeps expanding into your body and another way is to stay with a sense of what we call maximal greatness is that you feel I accept what I just did

[60:38]

It's okay. I could have done a little better. But you accept the way you did it. But you feel a movement toward the little better. aber ihr fühlt eine Bewegung hin zu einem bisschen besser. Okay, das heißt, ihr macht euch nicht schlecht, sondern ihr gratuliert euch, dass ihr jetzt dieses kleine Gefühl hin zu ein bisschen besser hattet. I didn't realize how much fun it is to watch you translate. Yeah, so that's the practice of maximal greatness. And we also understand that every instance of veridical I was wondering, how can I test her?

[62:00]

This was good. It sounds like vertical. Yes. But it means truthful, verifiable. Yeah. Veridical means truthful. Okay, so the sentence... Is that every instance of veridical or truthful awareness... Every moment of truthful awareness is a moment of Buddha's awareness. And truthful awareness means awareness free of dualisms. And it means, practically speaking, you dissolve dualism. Recently I've given the example several times of washing your feet with your eyes closed. When your eyes are open,

[63:01]

And you have to wash your feet. And you're getting older. They're way down there somewhere. Way down there. I mean, mine are looking up. But they're way down there in relationship to up here. But if you wash your feet in the dark, or with your eyes closed, your hands find your feet. And your feet find your hands. Is it your feet washing your hands, or your hands washing your feet? This is dissolving dualism. By concentrating on the sense of feel, you dissolve dualism. To think your feet are down there is dualistic.

[64:19]

To have feet and hands, you don't know which is foot and which is hands. If you try this, you can spend about 20 minutes washing your feet. Yeah. Or having your feet wash your hands. You can begin to feel the experience of less distinctions. Let's not think of an absolute situation An absolute condition of no distinctions. There's no such world. There's no such place. Even space is warped. There's only distinctions and freedom from distinctions.

[65:35]

There's no emptiness without form. There's no form without emptiness. A lot of people think, oh, there's some absolute condition where form disappears and there's only emptiness. No! What do I see here? Forms. And isn't it lovely? But I also feel the freedom from distinctions. So let's not think of an absolute state of no distinctions. Let's think of a movement toward less distinctions. so I can look at you and think about you and the more actively I think about you the more distinctions there are and I can move my sense of looking into the back of my eyes

[66:38]

Or the inner eye developed through trust and concentration. And most of the distinctions disappear. I start feeling you with a lot of bumps but bumps teach with its own quality and I feel myself more open to your developing or realized inner eye and I feel myself closer to your developing or realized inner eye To theirs or yours? Through this experience of dissolving distinctions, I feel myself more connected or open to your developing or realized inner eye. And this allows a feeling of connectedness, which we can call compassion.

[67:51]

And it is evolved through a deep trust in myself. A deep trust in things as they are, which does open one's inner eye. And practice is to keep opening the inner eye. Not saying, oh, my inner eye is open. Yeah, that's not... You say that, it goes... Yeah, slam shut, you know. Yeah. You keep opening your inner eye by dissolving distinctions.

[69:11]

By, in this case, as I'm emphasizing today, maintaining the one without wavering, feeling the convergence of all causation, A convergence too of trust and love and compassion merging into one inner seeing or inner knowing or a kind of embrace of thusness. an embrace of the presence of the present moment. I like another Rumi line. He says, love sits beside me like a private supply of itself. I like the word private.

[70:23]

It's not a public supply of itself. But it's always available. Perhaps reality, actuality is here as a private supply of itself. would you let flow into you and flow out of you by melting distinctions and you can practice it on your breath with each breath there's an arising And with the exhale, a dissolving. And if you get a little taste of what it means to dissolve distinctions, like to feel your feet are here, they're not down there.

[71:28]

Your feet and hands and everything is here in the heart. And if you get the feeling of that just by washing your feet in the dirt, then you can transpose that feeling to your exhale. A near and far melt together. So you can near and far melt as you exhale. And here and there appear as you inhale. You have to have some kind of practical way to practice. This is no big deal. It's only your intention. Your bodhicitta. To realize this mutually with everyone and everything. Mm-hmm. Yeah, I'm sorry to download like that.

[72:52]

Yeah, but we have to end early. And I'm There's so many things I'd like to touch on, come together with you about, but we have to stop sometimes. We don't want to starve the folks from northern Germany. Ha, ha, ha. While you're here, because I think that our Buddha in there is a treasure, I'd just like to say that he discovered that, I think I told you a little bit, through spectroscopy.

[74:07]

I forget how to pronounce it in English. Spectroscopy. Spectroscopy. Spectroscopy, yeah, anyway. It doesn't matter. Through a procedure, the restaurant... They determined... Spectrokospi. Yeah, you pronounce it differently in English. Spectrokospi. Anyway, they discovered the tree that made the Buddha was cut down in... somewhere around 1490 plus or so 30 years. Plus or minus 30 years. So it might be 1460 or 1520 or something like that. Yes, so that's... 100 or more years older than I had thought.

[75:15]

And we bought it for a song, so that's... I had to do the singing. But we bought it for about, at least, according to him, at least a tenth of what it's worth. We bought it from somebody who wanted to sell it to us and the tradition in Buddhism is you only buy something when it's really partly a gift. And he was Franz Clemens, who did the restoration, said that he's never seen work so accomplished, that kind of sculpture and woodwork, in Europe at that time. And I think the head is made of two pieces and the body of three pieces.

[76:27]

And they don't make it of one piece of course, because then it would check and split, so they make it of more pieces they glue together. And when the great spirit of Charlie knocked it over, The head came off and parts of the robes which were worm-eaten broke off. So instead of just doing a patchwork repair We decided to restore it. It was pretty expensive. 18,540 Deutsche Marks. And we get the taxes back, so that's 15,500. And he donated 26 hours. He imagined it was going to take 159 hours, and it took 26 hours more than that.

[77:44]

Forty-six hours more than that. Eighty-nine hours. Twenty-six. So he donated the 26 hours. And there were cracks as big as three millimeters. So he put those together. And he found two layers of gold, an early one and a later one. And some of the later gold had split off. And you can hold that up. The second gilding was only on the front. And what else about it?

[79:16]

Anyway, so he took all the lacquer that had been put on top of the old gold to make it look old. And then he created a base for the places where there was no gold left. And he put on 23 karat gold from old ducats. And maybe sometime we'd like to rebuild and restore the lotus base, individual leaves.

[80:19]

Yeah. It's a real treasure for this our practice and for Germany, I think. You couldn't get a Buddha like this out of Japan at this time. They wouldn't let it out. And someone's already given us 2,000 Deutsche Marks toward it. So I'm very optimistic. And we're also going to start the bathrooms on the 25th of this month. It's one of the weak points of this building is that there aren't adequate bathing and toilet facilities. So we're going to start with the toilet and shower area right beside the Zendo. And people have given us enough money to do that, right?

[81:19]

Oh, that's pretty good. We'll leave out two toilets. But anybody who happens to want to be around here around the 25th to save money, we're going to demolish the present one ourselves. This will be a good experience and practice in deconstructing dualism. So we have to bring these practices into the world. So it'll take, what, a few days or a week to do it? About three days. Andreas comes. Really? I think it's three to four days. Andreas took this wall out here and made this one room. Yeah.

[82:38]

He comes with a crowbar and a hammer and... So we're slowly, for us, this Sangha and for practicing together, we're trying to improve this building. And every six months or so we turn toward more distinctions. I mean, at least turn toward improvements. And I thank all of you for coming to the And I really do wish I could... I hope I am able to get to know each of you better.

[83:46]

Germany and each of you has been so nice to me, I, you know, decided to stay half my life. die Deutschen, und ihr seid so nett zu mir gewesen, dass ich doch entschieden habe, dass ich die Hälfte meines Lebens hier leben werde. Thank you very much. Danke sehr. And as long as I have good translators, thank you very much. You're welcome. So let's sit for a moment. And thank you, Gerald and Gisela.

[85:07]

And Iris. And Dieter. Michael Akosch. The residents who make it possible for us to do these teachings and seminars. And keep practice going here. Every day. Can't you feel a dissolving of distinctions? As you let zazen absorb you.

[86:10]

As you let stillness absorb the body. And you let the stillness of the body still the mind. Thank you all very much.

[88:01]

Thank you.

[88:02]

@Transcribed_UNK
@Text_v005
@Score_74.85