Anyway, these adharanas, the first three, if you practice them, they help to remove compartmentalization in the way you perceive. Now, it's really not so hard to practice these. Someone said, how can you go to your office and look at the wall and say, wall? Well, you just don't say it loud enough so your associate hears. But this way of practicing is sort of like homeopathic dharmic doses. It's very tiny little doses, you know, little tiny little actions that actually move through all of you.

[01:11]

So these practices, the first three of the dharmas, allow you to give you more skills at entering the five skandhas. Now let me define a dharma again. So practically speaking a dharma. is that a dharma is the smallest unit of perception or action in which you can reside and feel a sense of ease and completeness.

[02:14]

So what size a dharma is or what it is, is up to each of you. In other words, how can you, moment after moment, find a certain ease and completeness? So that can be like a turning word koan type practice for you. Say you catch the feeling of that. You say to yourself, geez, it would be nice to feel ease and completeness, you know, during the day. And I can't expect someone to give me a new car every day or something like that, so I feel good.

[03:28]

That would help, but, you know... I'd have such a problem with garages. Lest I was Rajneesh. Um... So if you caught the feeling of that and you thought, jeez, how can you... and you sensed it was possible, yes, you kind of recognized, it is possible to feel ease and completeness. I've had that feeling occasionally. And you even suddenly, while I'm talking about it, you suddenly have a memory comes up of when you felt some ease and completeness.

[04:43]

Or just now you for some reason catch the feeling of that. And then you take as a kind of phrase ease, completeness. Or complete ease. Or ease. Any kind of word that works for you in however you speak to yourself. It doesn't have to be a word. It can just be a kind of feeling. But a word is usually quite powerful. And to do that is called turning word practice or wado.

[05:44]

And again it's related to the idea of vowing. Because you're entering something into your homeopathic mind stream. And like when you say flower, by just naming you're changing how you see something. When you say to yourself like ease, ease. you are speaking to yourself, and you're not saying it within a grammar, this is ease or something like that. You're not using grammar and logic. The word begins to speak to the undivided world and undivided self as well as the divided world.

[06:47]

So you're talking to form and emptiness at the same time. You're using a word which is right on the edge of form and emptiness. Then the word can merge or disappear into ease and it just disappears into ease. Anyway, if you have that sort of in your background of your mind or present in your awareness, like a little vow that it's possible to be at ease and feel complete, You may, over a period of ten minutes or ten weeks or whatever, suddenly begin to have contact with the presence of ease.

[07:57]

In every situation. But in a funny way, you have to actually believe, know it's possible before it works. So that's where kind of faith comes in. Or if I'm a good enough teacher, you can catch a feeling of it from me and from practice. When you do something like that, also what you're doing is you're joining interior and exterior space. Now, another characteristic or part of the definition of a dharma, a dharma joins interior and exterior space.

[09:13]

So if I say, this is a flower, that's not a dharma. The way I say it, if I say it with my own sense of completeness, this is a dharma, it may be a dharma for me. But it really wouldn't be a dharmic practice. But if I just say flower, Flower. It points to the outside world. But also I feel it in the interior space.

[10:13]

Flower. Flower. Do you understand what I mean, sort of? So a dharma also is a way, or these practices are a way of... of joining interior and exterior space. And joining interior and exterior space is the same as is close to joining the divided and undivided world. If you don't have a feeling of interior and exterior space being joined, then you don't have much chance of being close to the undivided world.

[11:18]

So we could say that the practice is first of all to begin to create interior space. That would be like a first stage. And the second stage would be joining interior and exterior space. And the third would be from that place of interior and exterior space realizing the divided and undivided world. Now the word Sita, which is the main word in Buddhism for mind. Now, what it means is all the activities of mind.

[12:46]

It covers everything that's mental. It means that it includes not just your brain or mental functions, But it includes the way these lilacs or this face here with its lotus on it affects my mind and mental continuum. Okay, so in that sense, all is the preparatory or beginning practice. And the realisational stage is unity. Okay, you can't realise unity until you realise all first. Excuse me, what do you mean with all? All the ingredients of mind.

[14:12]

You begin to sense everything that goes with mind. So, prior to all comes the five skandhas. Now, these five skandhas are not original with Buddhism. They're in Hinduism and the Upanishads and they go way back. But prior to Buddhism, they're not Buddhist. What makes them Buddhist is the way they're put together. And they're put together differently in Buddhism than they're put together in the Upanishads. So I have to teach you not only what the wires are. I have to teach you how they're connected. And listen to the lecture with their stomach.

[15:34]

Actually, I might, but really I don't teach that way. It's because what I would do if I was, say I was living with you for two years practicing together. You'd ask me a question, say, or be sitting in the seminar, sitting up here and not in your stomach. I wouldn't say anything to you. I'd just ignore you. You'd ask a question and it would be like I didn't hear it.

[16:37]

And then one day I would notice that you were in the seminar in a different way and then I'd start responding to you. And it's not like I'm calculating consciously, it's just the way it works. So the teaching proceeds by kind of responding and responding less and how you respond and so forth. But still, somehow we've got to get to the point where we have this general picture. And I take your practice seriously, so I'm trying to give you a general picture. And this was actually my beginning practice. I just happened to, often the first year or two are the most crucial anyway in practice.

[17:51]

And definitive, although often you don't know what you're doing. And as I mentioned last night, I took the Lankavatara Sutra, where this is basically the Lankavatara Sutra teaching. And by the way, where this fits historically within Buddhism, is Mahayana Buddhism transforms the Abhidharma teachings. And the Lankavatara Sutra is the first compilation of this transformation. Or the first major compilation of it.

[18:56]

And so it probably took a century or a century and a half of the development and maturing of these ideas And some anonymous authors, probably authors, over a period of time, wrote what together they called the Lankavatara Sutra and pretending it came from the Buddha. But it wasn't in our sense like a forgery or a pretense. It's as if I now felt so identified with Buddhism that and what I was saying to you in writing wasn't coming from me. I could say this isn't just

[19:57]

the level of sort of way I usually think this is a poem. So I say this is a poem. And as soon as you say it's a poem, in some way it's anonymous. And anyone can read a good poem and feel they wrote it. So if I even went beyond the poem and felt this is a sutra. Like the Vienna gang here is working on the translation of the Herz Sutra. And if they together suddenly said, geez, we're really writing a new sutra. I just saw some of them in the back there saying, he wasn't supposed to know that.

[21:11]

So if they felt that and it came out of the Heart Sutra but was a new sutra, And we said, it was spoken by the German mind of the Buddha in anticipation of the Dharma reaching the West. So you'd start it with, thus I have heard. The Shakyamuni Buddha was deep in trance and he anticipated and knew of the Dharma flowering in Germany and Austria. Flowering in the German language. So he left this teaching in the mental continuum of meditation to be received by the Viennese gang.

[22:23]

I mean, that's what they did, you know, it was like that. Okay. And I'll put one more word here. Bodhicitta, which is enlightenment mind. Which equals, in the most fundamental sense, vow. Now, what we've all been waiting for.

[23:52]

And it's simple. You have a windshield wiper, or rather, you have eyes. And first is eye consciousness. And really, it should be thus healable. It's very interesting. The sound is quite different here than when you're here.

[24:54]

Okay. Next is ear. No. Nasal. Ah, tongue. Zunge. Body. Körper. And mind. And earpods. Head. Association. And sort of.

[26:01]

One, two, three. Now, the word for consciousness in the five skandhas The word for consciousness in the five skandhas is sita. So that's the Sanskrit word of birth. OK. So within the five skandhas, how is this manufactured?

[27:07]

OK. From the point of view of personality, okay, it's manufactured this way. And this becomes a substitute for self. From the point of view of the world, Consciousness is manufactured this way. Now again, in these visionaries, What characterizes these just like the five skandhas and like the six dharmas is we're breaking connections.

[28:25]

Or we're eliminating compartmentalization. So you're trying to take... Here, you're dividing by an act of imagination, you're dividing consciousness up into these four things. And in the jnana, you're dividing consciousness by an act of imagination and an act of practice. Into the fields of sense impressions. And how the fields of sense impressions are put together. And how the field of sense impressions is stored.

[29:29]

Now, isn't that basically a simple idea? You have the field of sense impressions. And then, actually, you have these four together make this one. And this one is activated or... glued together by this one. And it stored all these impressions. This is also called the repository of impressions. Are here. Okay. And so this actually connects this and this. So we can actually draw a picture. We put a point here. And instead it goes like this. So this is a very important point. And this point is also where vow enters.

[31:11]

Because this is also intent vow. Okay, now you can see that impulse and association is fourth here. before mine and here comes after me because it's the different electrical diagram. And here, of course, it's you. And these aren't exactly the same. Remember, these are clouds in which your imagination and intent give form to. Now one of the questions I'm trying to answer and one reason I'm doing this is because last year Gerald asked me to be in a conference or meeting here of psychologists who might be interested in Buddhism too.

[32:26]

So I, back in my mind, thought about how Buddhism is similar to and how it's different from psychology. And also arose out of questions that Ulrike asks, who's my best friend, and my best critic. And so we'll be driving along between seminars, itinerant preachers. Itinerant preachers.

[33:27]

Itinerant means you're homeless and you just go from village to village preaching. And she'll say, I've been translating this for two years and I don't know what the hell you mean. In fact, I don't even think it's right. And why are you shaving your head anyway? And I say, merde. What? Oh, yeah, shit. Is it great? It is great. Do you have to say that in public? Well, I was just showing people how you did to me. Do you know what I think I was thinking? I thought people would grasp me.

[34:29]

Yeah, because she can't sit and listen to it. Think about it. She actually turns off her brain, moves her intelligence into her cheeks, and tells her cheeks, go to work, and they go... Isn't it true? More or less. And blondes are known to be dumb anyway. I mean... Sit. Okay. She's proved to me that that's not the case. Okay.

[35:33]

Now, all of this vijnanas are posited on the fact, assumption, and experience of wholeness. And the sense of it is this principle, as I said, of inclusivity rather than exclusivity. It's like meditation practice through uncorrected mind. doesn't change you so much as it makes you more of who you've already always been. So these dharmas are important because if you practice meaning, And then you peel the names off and you practice appearances.

[36:55]

And then you allow just the appearance to be there at a sensory level. And then you allow all the associations to appear without a script or connected. you're moving toward wholeness. Now wholeness means, we could say in a simple sense, mandalic perception. Now I presented that idea to you in this seminar last year here. But it basically means to be able to come into this room and see it as a whole, not as this or that. And as I used speaking to you yesterday, are you going to go for good?

[38:03]

Yes. Okay. Okay. What is your name? No, your name. Manfred. Oh, two Manfreds here. Very good. Okay, no, not here. As I said to Manfred yesterday, and using this example, it's like a juggler. So when you're juggling, you can't look at any one ball, you'll drop it. So you actually have to physically look a slightly different way. And that's a different way of seeing.

[39:05]

You actually change your face and eyes a little bit. Then hold yourself a little differently. The only thing is I'm trying to give you a commonplace example, a familiar example, so that you can sense that this is another way of looking. To move toward wholeness. Okay. Now, this other way of looking and being is this. Now, I will write something else in here, which is, of course, three... considered three dimensions of being. I heard somebody said, I write in so many different handwritings and I must be a multiple personality.

[40:19]

Actually, if they talk to each other, it's probably all right. But I actually cultivated for some years writing in different ways. For one year when I worked for Grove Press, I wrote with my left hand. And I'm quite right-handed. So it was difficult, particularly since I had to do reports and write out things and stuff. But I found my left-handers didn't have habits yet. Ich habe festgestellt, dass meine linke Hand keine Angewohnheiten hatte, noch nicht. Was more responsive to moods. Und insofern mehr auf Stimmungen reagierte.

[41:20]

So I saw that moods would be more immediately reflected in my handwriting when I wrote with my left hand and right hand. Dann habe ich festgestellt, dass meine Stimmungen einfach mehr durchgehen, wenn ich mit meiner linken Hand schreibe, als mit meiner rechten. So I did that for years and after years I just, while in trouble, I went back to my right hand. Nach einem Jahr habe ich dann festgestellt, es ist zu viel Mühe und habe dann wieder rechts geschrieben. So first is essence. Second is horizon. Or units of temporal perception. We could also say the limits of temporal perception. And third is facial patterns.

[42:25]

Now, the sense of this is We cannot, you know, there's no soul in Buddhism. But we do have a sense of how do you exist on each moment? What is being? And there's an essence... That you can experience. There is a limit in the temporal dimension of just how much you can know in each moment.

[43:28]

So you can know the horizon of each perception. If you don't know the horizon, then you can't have a mandala, because the mandala has a sense of, there's a completeness to what I'm seeing right now. And that completeness establishes a horizon. So I know just where I stand now in the perceptual fields and how far they go. And that's from the point of view of time or temporal. But spatially, or in the sense of inner penetration, there's no horizon. It goes everywhere. In a temporal dimension it's limited, in a spatial dimension it's unlimited.

[44:34]

And this can be realized through bringing both together in an essence. And this is taught this way. This teaching is expressed this way in Zen. And I'll tell you why later. And many of these things are taught through symbols. And when you receive transmission, which is a ceremony that usually occurs at midnight, One of the things you're transmitted is a whole series of symbols which contain the teachings. And you're transmitted symbols because this teaching doesn't exist in words. And these are not exactly symbols.

[45:51]

It's not like the letter A or something. And even the letter A as representing all the prajnaparamita sutras is not a symbol because it actually means ah. So the Heart Sutra, as I've said, is the second smallest version of the Prajnaparamita Sutras. It also exists in 8,000 lines, 32,000 lines. But it also exists as... Okay, so now this teaching, wholeness is taught this way or indicated this way, which I forget, but it means a circle with a gate in it.

[47:04]

It means that when you begin to experience things through wholeness, it's a gate to the fullness of the world. Which is again going back to this principle of inclusion and exclusion. From the point of view of early Buddhism, you tried to exclude what disturbed you or clear your mind for a samadhi of emptiness, of no-thing.

[48:05]

Now, there's often a confusion because Zen is often a bit like Theravada Buddhism. And their samadhi means to clear the mind, to purify the mind. And purification is an essential thing. Part of practice. But purification in early Buddhism is through exclusion. And purification in more mature, perhaps later Buddhism, And inclusion means wholeness. And wholeness means the experience of wholeness purifies your mind.

[49:19]

The experience of wholeness, if you keep bringing, you don't exclude any part of yourself, but if you keep bringing all the different parts of yourself into wholeness, They change how you function. So this is the teaching that samsara is nirvana. That your problem is your enlightenment. But your problem is only enlightenment if you know how to practice wholeness. If you don't know how to practice wholeness, then your problem is just your problem. So this teaching of the Eight Vishnayanas is the teaching of wholeness. Okay.

[50:29]

Now, I'll give you one practice here, eye consciousness, and then we will stop for a little break. Okay. And then, if we have time, I want to practice these maybe outside or something. Okay. Now I'm taking I just because it's the first one there.

[51:50]

Now in the practice of I consciousness you are trying to shift to the field of I. First of all, let's keep your eyes closed. So you have no object of perception. But see if you can bring your sense of... location into your eyes. As you concentrate on your breath, this time concentrate on the physical organ of the eye. You can feel your eyeballs. Maybe you can feel the blood heartbeat pulse in your eyes.

[53:14]

Or in your eye socket. Now your eye is considered to be not just an organ of seeing, but also an organ of consciousness. And it's actually physically part of the brain. But whether it is or not, it's kind of viewed as a brain. And I am using the word brain only to emphasize that your eyes are a center of consciousness. Independent of your eyes seeing anything, they are an organ, a center of consciousness.

[54:44]

And maybe you can sense a feeling in your eyes, in your actual physical eyes and the sockets. So as you try to bring your sense of location into your eyes, Let your breathing respond to your eye consciousness. Feel your heart area. chest area in relationship to your eye consciousness.

[56:08]

Maybe even you can sense your shoulders within the field of eye consciousness even though your eyes are closed. Now maybe you can also even feel your whole body in the field of high consciousness. Maybe even you can, you're hearing my voice in the field of eye consciousness.

[57:12]

And maybe you can feel, sense, sense the whole room in this field of eye consciousness. And I think you may notice you're breathing a certain way. And there's a certain feeling to the breathing that you didn't have before. And that's not just because you're paying attention to your breathing. but because you're paying attention to your breathing through eye consciousness. Perhaps you can sense eye consciousness even on the back and around your eyeballs.

[58:20]

Now this is an act of imagination and intent. But it also has what we could call real results. Your breathing is now, you're breathing within the field of eye consciousness. And you're hearing within the field of eye consciousness. You may even be almost hearing color now. And maybe you see some light inside your skull Now you can open your eyes, just sort of let light come in.

[59:49]

You're not really looking at anything, but you feel the field of high consciousness. You're not located in your ears or any other place, just in your eyes. And your body is serving your eyes. And your breath is serving your eyes. And that bee is in the field of our consciousness. Your breath and body and everything you are seeing, the light you're seeing, all is serving eye consciousness.

[61:15]

Even as much as possible, you're not partitioning anything off. It's just a field of wholeness realized through eye consciousness. And maybe you will probably see a person in front of you with different colored clothes on. But you see it or feel it more like the person was inside your field of perception, inside you. Even your sense of smell is within the field of eye consciousness. As I said before, the first jnana is to move your

[62:32]

sense of location into the field of eye consciousness. Can you all hear me okay? And beginning with moving your sense of location into the actual physical organ of the eye, And from that you generate a field of eyewitness. And you can also do it by an object of perception, of eye perception, not just the organ of the eye. And from the object you're looking at, you generate a field of eye consciousness.

[63:59]

Now let's move our sense of location to our physical ears. As if you were sitting, a very tiny person in two parts in each of the openings of your ear. A little tiny, tiny person. You can hear the sounds from the birds that are much bigger than he or she. Much bigger than this little person sitting in your ear. You begin to feel your ear, almost as if you could move your physical ear.

[65:27]

Whether you hear something or not, the field of your consciousness is there. You may begin to notice there's a tapestry of sounds there, not just the birds. There are people talking in the dining room. And moving furniture. And there's automobiles and things somewhere. This is not something you can see, but you can begin to feel the tapestry of sounds.

[66:41]

And you hear each distinctly. But you also hear it all as one cloth. And again you notice your breathing comes into relationship to your ear consciousness. And you see that if you were walking, you were walking And you see that while walking you probably have a different pace when you walk from the ear field to the ear field.

[67:46]

Now we could spend a long time just in this field. But since I'm just introducing you, see if you can move this sense of ear-field consciousness. Or move it almost as if it was a unit. And move it into your nose. You can smell the grass. You can smell the people around you. Now the nosed consciousness is not something we emphasize much.

[69:34]

But if you bring your sense of location to your nose consciousness, you'll find that not only do you smell things you hadn't noticed before, But again there is a sense of movement or dance in your body that may not have been there before. You can feel all inside your nose. And this nose consciousness again is not limited to smelling.

[70:55]

It's also where you stand. Where you feel your cheekbones and your head. And even the sort of energy on top of your head. And how you stand is affected. Now let's move our field of nose consciousness into our mouth. Now you know pretty well that a field of consciousness is not limited to an object of consciousness. So that your tongue doesn't have to taste anything.

[72:18]

You may notice that your whole mouth is a kind of area of consciousness. Sometimes if you're upset, you'll notice your mouth becomes dry. As your eyes think in tears sometimes, your mouth thinks in its wetness. And you can feel the wetness of your mouth. And you can feel, if you swallow once or twice, how it affects your consciousness. It changes your posture slightly. In fact, our sense of balance is closely related to a sense of feeling, centered feeling in your tongue.

[73:21]

Perhaps you can feel the root of your tongue in your throat. It's all part of the consciousness related to the tongue and taste. Now you hear the birds and so forth differently. But you feel your body much more directly. Now let's move this field of tongue consciousness into your physical body. As if your body was a field. And you can begin to feel the people around you.

[74:37]

Even with your eyes closed. The person on your left feels differently than the person on your right. There's a different kind of space you can differentiate. And there's a different heat. It doesn't just come from the sun. And in this field of body consciousness, first of all, you notice solidity.

[75:44]

Your bones. The earth pressing against you. The weight of you Your hips Stomach Chest Arms Elbows Hands Ears Skull Eyeballs None of this is thinking, but all of it is proprioceptively alive. You can even feel the person behind you. And as you become more sensitive you can feel the feels of the other people around you.

[77:06]

It feels differently from your stomach than from your shoulders. Or from your hips and thighs. And you can begin to see that your thighs are, if you relate to all of us standing here with your thighs, it's a little different kind of consciousness than if you relate with your stomach or your chest. Not only is there solidity in your body, there is also a kind of fluidity. Pliancy, softness. You can feel that softness, particularly as your eyelids are on your eyeballs. And you can locate that feeling of softness of your eyelids everywhere in your body.

[78:34]

And in that there is a kind of fluidity, as if your body was also liquid. Now let's move this sense of body consciousness together with eye and nose and ears. This is how our mind consciousness is made up. The mind consciousness is to feel all these areas, these visjanas, together at once.

[79:35]

You are not just relating your mind consciousness to representational thought. Or to your eyes. Your mind consciousness is made up of your nose consciousness. The fragrances are there. You can feel them rippling in your mind consciousness. You can feel the root of your tongue in your mind consciousness. And the wetness of your mouth in your mind consciousness. And the birds. Now to know each of these vijnanas separately,

[80:50]

as a field of consciousness in which you bring all the others together. Each field can include all the others. Where you can include body consciousness and ear consciousness and not eye. You could begin to see where your strengths and weaknesses are. What consciousnesses are not developed or you don't notice? What combinations give you the most poetic feeling? Or clear feeling? Or sense of the deepness of your emotions? Or grief.

[82:18]

Or joy. These grief and joy play in the fields of our, the continuum of our vijnanas. And in our mind consciousness. So I'd like all of us to now slowly someone at the edge start walking and lead all the others. We'll slowly unwind and walk out through the middle of the field and then over toward lunch. and then over to lunch.

[83:18]

We can use five minutes. And while you are doing this G-meditation now, look for a vijnana or emphasize them all. Whatever you like. Someone at the edge, please start walking so we can unwind. Is he speaking loudly now? Oh, it's good, a bit louder. And tell me if I make it too long. We can hold hands if you want.

[84:23]

Maybe after mistakes. I don't know. If you reach for my hand, I'll know you've made a mistake. Okay. And... This was a rather primitive experiment to try to give you a feeling of the Vishnianas. But I hope if I can show you what the Eighth Vijnana, the famous one, the Alaya Vijnana is. Yeah, the famous one. Sometimes the Lankavatara Sutra is called the Teaching of the Alaya Vijnana. Sometimes the Lankavatara Sutra is called the teaching of the Alaya-Vijjana

[85:36]

Much of this sutra is an attempt to account for our experience in the world without the idea of self. To account for? To account for, to... Erklären. Erklären. Unsere wahrnehmung. Unsere wahrnehmung der Welt zu erklären, ohne es selbst zu verwenden. Now, one of the differences of, I think, Buddhism and psychology is that in Buddhism there's no therapist. There's no idea of the therapist. And the therapist, I think, is a... concept which is connected to Christianity.

[87:02]

Because Christianity emphasizes individuality, individualism. And as Giorgio pointed out the other day, individualism and contemporary democracy is one of the gifts of the West to the world. It may not be the final form of government and society, but it's probably the best one we've got going now. But this sense of the individual in Christianity is the individual and his or her relationship to God.

[88:07]

And later Christianity, that's often mediated by the priest and confession and so forth. The priest and confession. So it seems to me that in many ways the therapists have taken up the role of mediating individuality. Und ich glaube, dass viele Diabeuten die Rolle übernommen haben, wie die Verhandlungen vermitteln. Zu vermitteln zwischen der Person und der Individualität. This idea of the therapist doesn't exist in the rest of the world.

[89:14]

You have an uncle or aunt you talk to or a good friend, but not a trained professional therapist. Now, mentorship is a tradition within Buddhism. So I'm, you could say, a trained mentor. But I'm not a trained therapist. I know quite a bit about it, but I'm not really a trained therapist. Now Buddhism, the psychology of Buddhism, if we call this a kind of psychology, although there's not exactly any idea of psyche, still, there's no... This is meant to be done by yourself.

[90:33]

The teacher gives you the description, but then it's up to you. So I actually think there's quite an important role for the therapist in Western Buddhism. Now, particularly as therapy develops away from the solving of problems. Away from, but also to include, it's okay, it's the solving of problems. I said it develops away from the solving of problems, but I actually mean to include the solving of problems, but a wider perspective on that. Now, it's assumed in Buddhism that how the world exists is how you exist.

[91:54]

So if you don't have a clear view of the world, you can't have a clear view of yourself. So the vision of how this exists is also the vision of how you practice. So how does the world become part of us? Or how are we part of the world? No. Karma is an idea in early Buddhism that emphasizes how the world and our experience in the world makes us. And Dharma more emphasizes how we make the world.

[92:55]

And so dharma and karma are two ideas in intimate balance within Buddhism. Now, Ulrike and I, as I said, Although this was my early practice of Buddhism, because I read the Lankafasara Sutra sort of paragraph at a time over two years, practicing each practicing, trying to understand each paragraph before I went on to the next paragraph or next page.

[94:14]

And I went through the sutra twice. But as I said earlier, I practiced it in a way that just came up. I didn't understand it anywhere nearly as well as I do now how it fits together and works together after we did our sort of circling in together. And then when we unwound the snake. And then as we unwound the snake. No, not snake, snail. Snail, okay. I was wondering which of the vijnanas shall I practice?

[95:32]

And when I suggested to you to practice one or the combination I thought well I'll practice them all together but when it finally became my turn to start walking I heard as I took my first step I heard an airplane oh so I said okay the ear channel is good enough Perfect. Yes, very good. So I kind of opened up into the field of the ear, hearing, hearing, and then suddenly, after the third or fourth step, grass entered my nose. And suddenly, after the third step, the smell of the grass came into my nose.

[96:50]

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