Maybe we should make it 15 minutes. Oh, you think? I really want to have people recognize that time is an approximation. No, we understand that. We've lived with you for long enough. Sound like that. You haven't lived with me long enough yet? No, not yet. You like it to be exact. How was it to be out on the boat? Amazing. Oh, good. I'm still on the boat. Oh, okay. Okay, all right. I'll try it out. Yeah, I'll give it to you today.

[01:02]

Can you change that? Okay. Okay. Do you want to do the introduction? There's Paul Rosenblum. He seems to be alive. Oh, yeah. That's good news. After flying and landing in San Francisco. Uh-oh. You want to do the introduction? No, you go ahead. Okay. [...] Welcome back.

[02:02]

Welcome back. Okay, so as usual, this is an opportunity for just questions and answers. And given the nature of those three lectures in one, there should be a lot of questions. If we look at the nature of the lecture with three lectures in one, then there should be a lot of questions. Okay, and as usual, please again, and I see some people do already raise their Zoom hand. If you have a question, also wenn ihr eine Frage habt, bitte die Zoom-Hand heben und ihr im Raum bitte eure richtigen Hände oder andere Körperteile. Hans-Jörg, dann fang doch mal an, bitte. Thank you for your lecture, Roshi.

[03:10]

This lecture has stirred things up in me. Oh, goody. I mean, I hope, goody. Well, partly I got a little nauseous throughout the whole thing. Seasick. To be intimate with my field of mind. And today you said, with your own field of mind, or with my own field of mind. In the past, when you've used that quote, that Dogen quote, you've said to be intimate with the field of mind.

[04:12]

And today you said, with your own field of mind. Yeah, I was changing the emphasis a little. And you said... You talked about subjectivity as being different from the concept of self. And you spoke about subjectivity in distinction from the concept of a self. And for me, in connection with the parameters, it's actually quite clear For me, suddenly in the context of the parameters, that's suddenly actually quite clear. Also diese Partikularität eines Seins, das Ich Bin, in Beziehung

[05:20]

So this particularity of my being, of this being that I am, in relationship to everything else. That's subjectivity. I don't have a specific question. The whole thing is a question. All right. Thank you. Let me add that part of this is coming from my experience of when you are located in interstitial circumstances, interstitial particularity, Also lass mich vielleicht hinzufügen, dass das hier kommt aus meiner Erfahrung von, wenn du in nicht Umständen, sondern diesen Innenständen, den innenständigen Einzelheiten verortet bist.

[06:28]

I find and I know that the tradition finds that you begin to experience each situation as a kind of satisfying completeness. It's as if your senses take hold through the practice of attentionality. Your senses take hold of whatever is happening next to you, going in a car by a window and so forth, feels complete and makes you feel complete. And it may be simply that you have completely stopped comparative mind. So you don't make comparisons, and without comparisons, things just start feeling complete and feeling complete.

[07:53]

Okay, someone from Crestone. Good morning. Thank you. So this question is, I think the question is about having a sense of completion and being engaged in the moment completing itself. How to maintain also a sense of the alive ongoingness of everything when sometimes what I experience is that there's like a stop.

[08:57]

Okay, so my question has to do with this feeling of completeness and also in the middle of things, to activate this feeling of completeness again and again. And at the same time, that you stay in the middle of all the ongoing things that continue, that you stay in there. Now, the best I can say in relationship to that is as you refine and come into the depth of this practice, you're perceiving the field of mind more than the objects which stop or don't stop. And in the field of mind, as Dogen says, the spring wind never ceases.

[10:07]

Okay. For now, thank you. Reinhard? Yes, Ruscha, I would like to thank you again for reminding me of the distinction between godliness and awareness. So I wanted to thank you for this distinction between whatness and wholeness. here quite as very positive.

[11:10]

Usually it is the case that one says that it is only a subjective thought, that it is articular, that it is not really essential, but I have understood you in such a way that subjectivity cannot be removed from the living being. So the way that you've spoken, my feeling is that you're speaking about subjectivity as quite a positive element. Definitely. Yeah, that it can't be separated from aliveness. I think that's good enough for now, okay? Subjectivity, what I mean by subjectivity is a way to approach the the life decisions you make as a person. And that exists. And if we emphasize too much no self, then you don't have the subjectivity which takes the precepts.

[12:13]

How to say this, I'm still experimenting with. That's a good point. Subjectivity is what receives the praise. If you don't emphasize yourself all the time, you don't have the power of subjectivity that you need to navigate through life and make decisions. But thank you for making that point. I mean, from what I'm saying, I've struggled with, for many years now, Heidegger's idea of being, but being really doesn't exist in Buddhism. The best I can say right now is what exists in this context is a field of subjectivity from which you order your life.

[13:23]

Yes, like you order food from a restaurant. Order, you mean bring order. Yes. Okay, it's a good clarification here. Thank you. I'll have 23 lives, please. Exactly. With ketchup. Okay, someone else. She's not on the screen. You have to look there. What are you doing over there? I've always wondered about that whole point of the world coming towards me.

[14:30]

And it's always been very difficult for me to have such an experience. And now as an emphasis in my practice, that's what I've been focusing on. And the way I approach that is for there to be a wide feeling and to just let all sensory events, just perceive them and let them come towards me or let them meet me. Good. My question is, what do you think, like how should this practice be engaged, or what do you think, what else could I do?

[15:40]

Just pay attention to what you're doing. You have a good instinct for practice, and trust it. Don't make comparisons. This is what you're doing? Okay. Trust the intimacy of your mind. Also, du hast einen guten Instinkt für die Praxis. Vertraue einfach deinem Instinkt. Das ist das, was du machst. Und vertraue dieser Vertrautheit deines eigenen Geistes. Motion. Steve. Hey. Hi. Hi. Thank you for your talk. Thank you, Nicole, for your efforts in translating. They're wonderful. You mentioned this distinction between whatness and whoness and sort of defined it as... being in the particularity of the context as the what-ness. And that gives rise to this field of subjectivity, which is distinct from self, but is a kind of who-ness.

[16:44]

And in that context, you use a term that I wanted clarification. I think you said dynamic action. Dynamic activity. Dynamic activity. Is that comparable to the Japanese term Jūho, or Jūhoī, dharma physician. Yeah, probably so. The cypress tree is a dynamic activity, even though it looks completely still. Yeah, okay. And dharma physician is something I've struggled with. It's sort of like, it's the dharmakaya. It's the allness at onceness of thisness that's thatness. And that is this dynamic activity. Yeah, like that. English doesn't really get there, but you're approaching it. Yeah. Okay. All right. Thank you very much, Mushin. And I can't resist asking Paul the Rosenblum Roshi, you look like you landed safely in San Francisco.

[17:45]

Yes, I did. Oh, good. And how are you feeling, healthy and well? My mind is a little mushy. So we took Paul to the airport and had to wave goodbye. I'm glad you got there safely. Okay, someone else. Oh, hi. Sure. Why is it so difficult for us to be with the world?

[18:50]

What do you think? What do you think? I don't think that I'm just afraid of the opinion of others, but that there is something else that I don't know. I'm losing control. I think it's not just our fear of what other people think of us, but I think there's something else maybe in the direction of losing control or something like that. And maybe even something underneath that. Yeah, probably so. I think most of the problem we have is cultural. I think a big part of the difficulties we have is cultural.

[20:05]

The culture gives whoever is born into that culture all kinds of rules, behavioral rules, so your parents and the society can control you. The culture in which you are born gives you so much of a rule, that you can only behave like this and that, and then the familiar rule comes along, and so that a kind of control arises. Rules and unsubstantiated beliefs. Rules and unsubstantiated beliefs. If you take all that away, like some parents may not give so much of that to a child, that's a different way to bring up a human being. I find a quite wonderful movie a German filmmaker made of a tribe of people who live in the Andes, and it's called The Elder Brother Speaks, something like that.

[21:22]

It was 20 years ago or something. It's a very nice film made by a German filmmaker from a native tribe in the Andes, and the film is called The Elder Brother Speaks, or something like that. And the community of people pick at birth, I believe, a certain number of people who look like they can have the capacity to live through their own sensorial world. Something like that. And what this tribe does is that they choose, shortly after birth, And once you're chosen, somewhat similar to the way tribes or groups of people choose shamans, They bring these young people, I think usually only boys, but it shouldn't be only boys, I think, they bring them to a cave and bring them up in utter darkness for ten years.

[22:43]

And then when they're out and initiated in various things, they seem to be able to look at the world without categories. And when they come out of it, and then there are initiation rites and so on, then these children are apparently able to see the world without categories. The intention is, and it can be possible, that you mostly know the world without categories. You can bring in categories or you can use the categories. Or be free of the categories.

[24:01]

Okay. Yeah. Anyone else? Yes. What I've learned in my short stay here so far is that it's important to be attentive and very kind with oneself. Do you think that one should also be kind to one's pain and accept it so that it will then disappear?

[25:12]

Well, you're kind and accept your pain, whether it's going to disappear or not. If you've got conditions, it doesn't work. Okay. Anyone else? Yes. We're calling it a day. Calling it an afternoon. thank you very much danke euch allen thank you And next week we have Ryuten Roshi speaking to us from California. Am Donnerstag. Also nächste Woche gibt es einen Vortrag von Ryuten Roshi. Die Vertiefung zu diesem Vortrag. Good luck with that, by the way.

[26:15]

Also Ryuten Roshi aus Kalifornien am nächsten Donnerstag. Und dann am Sonntag wie immer Baker Roshi. And my Sunday lectures are over for a while? No. I have some more? Yeah. Oh, okay. We have a few more parameters to go. Oh, yes, that's true. All right. Goodie. Thank you. Nice to see you all. Schön, euch alle zu sehen. Bye-bye. Bye-bye. Oh, dear. Now I have the problem of wanting to jump into the screen.

[26:55]

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