I decided, okay, I'll combine the nose field and the ear field. So the sound and the smell began to interpenetrate. And then... The third or fourth step after that, suddenly a breeze came through my body. So my body began luxuriating in the feels of the nose and the ear. Luxuriating? To enjoy? Yeah, yeah. So my body... And in such a way, pretty soon by the time I reached lunch, I was in the full mind field. Okay. Now, Ulrike, where were you started? Ulrike and I in... in Berlin, which is the place I first tried to teach the Vijnanas.

[01:24]

We went for a walk around Kummerlanka. Kummerlanka. So it's actually the Krumer Lankavatara. The Lankavatara is the sutra. Ah, okay. I like that. So it's a nice little lake, two and a half kilometers. So we walked for the two and a half kilometers doing what we did briefly in this circle. Kazil Ulrich asked, how do you expect me to translate Vigliana? I can't even pronounce it. So I said, well let's practice them so you can translate them better tomorrow.

[02:33]

So we practiced them walking along you know, sort of half a kilometer in one field and then half a kilometer in another field. And we could, when we went into the body and then the mind field, We could feel the trees up the hill brushing our side. And the lake. We could feel the lake on our left side. And people approaching from behind, walking or riding bicycles and things.

[03:34]

And we actually felt pretty good. Okay, so what's the Alaya Vishnana? If you imagine Krumalanka, the lake, Krumalaki, I don't know. Is it Lankan? Krumalanka. Lankan. Anyway, if you imagine a little puddle, OK. So if you imagine this lake or the pond that may be out here in front of the building next year, you know, Giorgio is great. I mean, people are always coming to me and saying, well, we're going to do this, we're going to do that, we're going to clear the land here and do this.

[04:59]

And it never happens. But Giorgio showed me this place in the field. He said, what do you think, you know? And I said, oh, okay, it looks good. I don't know, there's nothing here. And next year I came and I think we did the first seminar here. It just appeared. Out of his active imagination. And then last year he mentioned, well, we're going to have a place to eat, and you know, it's a building, and bloop, this year, there it is. Bloop, yeah. You have to watch what you say to him, because if you manifest almost immediately... And next year I expect there will be a kitchen and a little lake in front of Moat.

[06:04]

So... I think... Anyway, I like being here. So... If you imagine that Krumerlanke had every leaf that fell into it, the impressions left on the water, the ripples left over were still there somehow and each leaf that fell to the bottom and rotted away and the branches that fell in and trees back in the 14th century Don't worry.

[07:18]

You can't worry. They always laugh at me. So these trees have rotted away. And some insects have skittered across the surface. We'd make a good team. Every impression that's ever happened to that lake is somewhere in the lake. Isn't there a song from the 30s about walking around Krumerlake?

[08:33]

Does anybody know how it goes? Ulrike, do you know how does it go? How does the song go? Not the tune, that's the word. Walking around. Yeah, sitting on the bench with someone. But if you walk around the Krumalanka, and it's really the Alaya-Vijjanyana, You can hear the strains of this song rising from the lake. Strands of the music. Threads of the music. Yeah. Yeah.

[09:59]

So the alaya vijnana is like everything that's ever happened to you, every impression is in your alaya vijnana. And this storehouse is also called the repository Repository means where to rest? Yeah, like a warehouse where things are deposited, where things repose. Yeah, that's depot der Eindrücke. Now, if we imagine sort of the eye consciousness.

[11:22]

And nose. And mouth. And ear. Oh, ear. And nose. Tongue. Am I getting my bad habits back? Give me those tongue. All right. Now, if we imagine that your script is sort of in here somewhere. Now, that mind is here. Storehouse of parts known together.

[12:40]

Parts known together. OK. Now, the idea of this is that some things are not, you see something, it goes directly into your . From the eye. Directly to the nose. Directly to the tongue itself. Or it may go from the eye to the mind. The sense of it is that millions of impressions are occurring all the time outside of your conscious, outside of your unconscious, but within the field of these perceptions.

[13:54]

It's thought that this, and some people think this is where all your past lives are contained too. But I don't teach that because I have no experience of past lives. I'm having trouble experiencing this life. So I'm teaching as much as I know. But the sense of it is that just a minor disclosure is the whole of you that has arisen from the complexity of impressions, memory, so forth.

[15:11]

But you can't retrieve this unless you experience the fullness of the fields of the visionaries. You can't experience these. These are not accessible to you unless you experience the fullness of each vijnana. Now, when something is bad, it's bad because it's working against the whole. So you're trying to change your life so everything is working within the whole. Okay. Now, exactly how this... functions, really depends on this spot right here, which is impulse, intent, willpower, and so forth.

[16:34]

So it's the kind of place where all these associations can be brought together. And if you're particularly ignorant or stupid or weak at this point, you don't have any access to these impressions. So what you're trying to do when you... So the world, how the world arises is simultaneously arising from the, shall we say, spatial dimension field consciousness and the historical temporal dimension of the life is new. So, as I'm standing here looking at you, the world is arising in the energies of you all in my field, and all your Vishnianas are arising in the field of ear, nose, mouth, eyes,

[17:49]

And simultaneously arising from my storehouse impression. And I have Depending on my state of mind and so forth, I have more or less access to this. So, now my access to this is not just... My access to this doesn't just arise from mental faculties, associations, and so forth.

[19:13]

It also arises from mental abilities. I can't tell exactly how Eric is translating it. But the effort to try to hear this and translate, which is new to him, is close to your own effort to understand. So I think it's actually good to have somebody who's not so experienced at translating something. Because actually I don't know what to say, I'm struggling too. Okay, so this alaya vijnana is not arising from mental factors. It's arising also from direct impressions my body is receiving from you.

[20:19]

They are filtered by my mind or my script. Direct impressions coming into all of my vijnanas. So in that sense, you are part of my mind. You are part of the alaya vijnana. So the sense of the storehouse is, it doesn't just exist inside me in some little place in the left corner of my lungs. The alaya vijnana is in constant interaction with everything you see here and that's the answer. Alaya Vishnayana is in constant interaction with things that you see, touch, smell.

[21:33]

So the Alaya Vishnayana is there, truly here with you. The Alaya Vishnayana is you. And the more you really know that and can sense that in your body, you can affect how I exist, because you can affect what kind of access I have to my alive vijnana. And practices like qigong, where you can affect people at business, or knowing how to affect the other person's use of their energy, their access to their consciousnesses.

[22:44]

So we have a profound ability to affect each other. Which is going on all the time. And mostly we're closing each other down. Or say, keep it in bounds or we might all fall in love. So practice in a way is how to fall in love without falling in love. Right. Now, I think I should tell the story of Horace Dobbs. Did I tell that in another session? Yeah, well, I can't get it.

[23:52]

Horace Dobbs is an Englishman. And we compare noses and we're sure they're both Englishmen. Are you English? Anyway, he was He was sitting on the beach once. He was a brain scientist of some sort. A head of a laboratory in England. And he was watching his son, who was 8 or 10 or so, swimming out to 100 feet. from the shore. And suddenly this large, perhaps 400-pound dolphin or something, was leaping over his son, who was trying to swim.

[24:53]

And Horace thought, Shit, I've got to protect my son. And Horace thought, shit, I have to protect my son. He had not really any idea what to do. He only weighed about 180 pounds. But he went swimming out there to compete with the dolphin, you know. Silence. Silence. And just about the time he got to the dolphin, his son lifted up into the air and began buzzing around the bay.

[25:57]

Like a motorboat. He was fleet staying. And Horace didn't know what to do. He was scared. And he watched for about 15 minutes while his boy kept going around, you know, etc. And finally his son came right up to him and sunk into the water beside him. And, uh... And Horace said, how did you do that?

[27:11]

And his boy said, he or she did it. So Horace realized something was going on that he didn't understand. So he swam ashore. swam ashore and said to his wife, I'm going to quit my job and study dolphins. And his wife, Wendy, being a practitioner of affirmative mind, said, okay, I'll get a job in sports. So he founded Worldwide Dolphin Watch. And now it's quite a large organization and he studies dolphins all over the world.

[28:28]

Now he told us this story at Cortona and we took him to the train too. And we had a good time with him talking with him and getting to know Wendy. So one thing that Horace did is he brought an old woman. Do you remember how old she was in her 60s or 70s or something? Anyway, 70s. She'd never been in anything deeper than a bathtub. So this 70-year-old woman was never in anything deeper So, So, can you translate for me all the time?

[29:49]

You're losing a job over here. Okay. So, he brought this woman in who was terrified and happened to be, had been for years and years depressed. Yeah, yeah, but she was terrified also. Yeah. See? It's usually you don't start telling it yourself until the third time you translate it. Can I translate that? Yeah. Okay. And Horace said that dolphins, if you have a bunch of people get in to swim with the dolphins, and the ones who are real sure of themselves and confident and want to do it, the dolphins may not pay much attention to it.

[31:11]

They pay attention to the ones who are scared and unsure of themselves and so forth. Sie konzentrieren sich auf diejenigen, die unsicher sind. So this old woman was let, now you can say it, terrified down into the water. But you said terrified. I did? I don't think so. But that's all right. I said it last time. Okay. Okay. And the dolphins swam up and just for a little while put its body slowly against this old woman. And for a long time... Maybe I can hold your hand now.

[32:26]

Maybe both hands. And for a long time, I don't know, maybe 10 or 20 minutes, it just stayed against the woman's body. And this woman couldn't swim. She just had all these life preservers on. And finally, the dolphin began moving her around the back. And when she finally finished and she came out of the water, he asked her how it was. And she said she'd never experienced such pure love, such completeness before. According to Horace, she hasn't been depressed since.

[33:34]

Now, that's not so different from the understanding of Buddhism. The more you can relate through the wholeness of the Alaya Vishnayana and the wholeness of the sense fields. You give people a tremendous sense of well-being at home. Someone asked the attendants, the monks who travel to Dalai Lama, what it was like to be with them. They said, we don't know, we just feel happy all the time.

[34:49]

We just feel joyful. So the more you can practice the wholeness of your being, the more you actually change the language of the world. And you change the language of the way we speak to each other. The more we speak to ourselves within wholeness and to others, the more this world will find its true being, in a good sense. The more you can be this way and others can be this way, the world can find its true being. And to do this is called technically Buddhism, to create a Buddha field.

[36:04]

Now, say that the Vienna gang practicing in Vienna, each of them sees 20, 30, 50 people a day. And sitting in Cecily's house. And Florian with his Chakpuri Tibetan Buddhist medicine center. This center here in Rastenberg. this being together in all of our imperfections, but with this sense of whole and present too. You begin to create a Buddhafield. And... I began to see you getting worried over there.

[37:20]

And it said that a Buddha field creates the conditions for the appearance of a Buddha. That's why Sangha is as important as Buddha and Dharma. Because a Buddha can't be created just from his or her own practice. That's the early Buddhist idea of the arhat, created from its own practice, no matter what the world is like. But in Mahayana Buddhism, your own practice is of course part of it. But you need the nourishment of a Buddha field for your practice to really flow.

[38:24]

So we also say, it takes a Buddha to recognize a Buddha. So a Buddha, if he or she lived in Vienna, wouldn't even be recognized unless in the Buddha field. And it's also thought, and it's been my experience too, that a small Buddha field in a big city that reaches here and there into the city, Maybe 10 people or 75 people or 100 people. Can change the whole character of a city in 5 or 10 years. And how people treat each other. No, this sense of the Alaya Vishnayana being everywhere here, that you are part of my wholeness, is again called, just to fill you in on these terms, you get to understand them,

[39:46]

It's called the Tathagata Garba. Tathagata means thus coming, thus appearing. It actually means thus appearing and disappearing. And the Garba means both womb and embryo. So in that sense, this is an embryo-womb field that's creating everything, that's very creative and creating you on each moment. I put here maybe some too small, but can you see it here?

[41:12]

Can you see it all right? I put here five skandhas and eight vijnanas. And that's your work. Mm-hmm. That's your personal world, how you exist in your sense fields. And how you put your personality together in a non-graspable way. Yeah, that's good. Tathagatagarbha means this world. And that's how this world exists as intelligence and consciousness. And Dharmakaya actually Dharmadhatu means all world. And it means also space. So this is all the possibilities, worlds within worlds and so forth.

[42:33]

And it also means space. And this also, just if you're interested, corresponds to the Nirmanakaya Buddha, the Sambhogakaya Buddha, the bliss body, and the Dharmakaya Buddha. Yeah. Yes, that's the rough, the translation of a lion is usually storehouse.

[43:38]

But it's a kind of static translation, and I like repository impressions better. But it literally means storehouse. I guess the last thing I should I could give you today. Is this teaching I'll try to give you a sense of.

[44:46]

Well, actually, I'd better do this one first. So I gave you the first three dharmas here as practices. Now, as someone said to me yesterday, what I'm saying is quite philosophical. And Buddhism is inherently philosophical. Because it's a description of the world. Because it assumes and locates itself in the understanding that How the world exists is how you exist.

[46:02]

But Buddhism is never philosophical in the sense that it's separate from practice. You can't practice something like automobiles are the opiate of the masses. You cannot practice it. But each of these things I'm telling you is first of all a practice and second of all philosophy. Okay, so you understand where this wholeness fits in now that I've explained the Alaya-Vijjana. So the six vijnanas and the latter two are a practice of wholeness. No, because I don't know it by myself. I spoke about this some at the lecture in Vienna the other day.

[47:27]

So we could say in a way that When you practice wholeness or the fullness of form, then you're also closer to emptiness. The simultaneity of everything arising at once The other side of that is emptiness. So, one of the dharmas is to begin to experience everything with a sense of completeness and wholeness. Also, as I said, a simple sense of completing each thing you do, each little act.

[48:28]

And simultaneously to realize the impermanence of everything. How everything exists in so much absolute independence that it only has a momentary existence. Everything is just momentarily existing and disappearing. And the closer you get to that feeling, there's a kind of, as I said the other day, ease that begins to appear in you. The closer you come to this feeling, the more it arises or you feel in yourself the feeling of lightness, Or a soft fluid feeling begins to appear in you.

[49:39]

Or a kind of melting or merging feeling. And the boundaries of interior and exterior space begin to kind of not be there so much. And you don't have to think representationally. And that turns into a sense of joy or bliss. You can feel it the way your breath moves in your body. And throughout your body. And really a kind of exquisite It's also very close to sexual feelings, except it's not over so quickly.

[50:49]

And as I said the other night too, we're a little bit afraid of joy. What do you say in German, a happy donkey skates on thin ice? But in Buddhism, we're all happy donkeys. And we don't care about the thin ice too much because we know it's emptiness. We're always skating on emptiness. And there's a kind of, with this bliss often appears a kind of brightness around things, a kind of radiance. You begin to see things with a kind of more brightness than form.

[51:54]

And this means you are beginning to have a direct taste of the undivided world. Or a direct taste of emptiness. And this taste actually, when you begin to have this, this is the experience in meditation or one of the stages called one taste. So that brings us to the last dharma, suchness. And suchness is, again, tathagata is... Thusness, suchness. The coming and going. The mutual co-arising. The mutual co-arising. of form and emptiness, of the divided world and the undivided world, of the alaya-vijnana and the tathagatagarbha.

[53:25]

And there's the sense that, yes, you exist on a practical level in representational thinking, And you occasionally have a taste of the undivided world. Kind of blissful feeling or radiant feeling. A kind of unexplained joy or ease. But it's soon replaced by your representational world. The divided world. When this begins to happen more and more simultaneously, so simultaneously you are able to live in the representational world, which is the world of grief in the big sense of grief.

[54:31]

Because we could say that grief is the way you mourn the loss of so many things in the world. The loss of connection with the people that we know we're part of. The flowers that die. Out of that grief we continue the process of living. We continue this world through compassion and it's a kind of grief. At the same time there's this freedom and joy that exists simultaneously. Where we don't have to continue the world. Where the world doesn't have to be continued. Can't be continued. We can only just give it away every moment.

[55:44]

And that's emptiness. And joy. So there's this mutual rising of grief and joy. And again, the mutual rising of form and emptiness, divided and undivided. The simultaneous emergence of joy and sorrow, of emptiness, of emptiness and of emptiness are divided and divided and divided. And the fullness of your own inner world.

[56:44]

And the exterior world as the kind of womb of possibilities. And the feeling of all that non-conceptually. With one foot in the world of the undivided world and one foot in the divided world. Is called suchness. And is the definition of a Bodhisattva. The Bodhisattva is not a Buddha. The Bodhisattva is one who lives in all these simultaneously arising worlds. The Bodhisattva is the one who lives in all these breathing in the grief and breathing out the joy. The grasses grow with our grief and grasses grow with our joy.

[57:46]

The spatial dimension of our being, you can give it away, and it reaches everywhere. And this one, the more temporal boundaries, limits of our existence, is how we continue the world, take care of the world, Knowing what can help others, what can last. And knowing the limits of exactly how we exist in the world. In the sutra it keeps coming up as reality limits, the experience of reality limits. And the first one, the essence, means that you can begin to, with all of the eight vijnanas, feel this

[59:08]

dimension, these two dimensions of being. And maybe I can say you can feel it as a fluid kind of spot in you. A kind of inner toothache that feels good. It's both kind of pain and joy at the same time. And you can feel how your existence, your animation, your Life comes out of this feeling. And you can condense that down. And you can open that up. And that's what this is. The dot means you can condense it down to an inner feeling like a little jewel. The dot? The dot. So it's this little spot of grief and joy.

[60:25]

It's a kind of fluid, open feeling. And as Dharmakaya, you can expand it till it reaches everything like space. And you can bring it back down. And that's what's shown in the statue here. You can look at it more carefully in a little bit. I'm afraid I can't draw it larger. Is this right hand, this is Manjushri, the right hand is cutting illusions and delusions. Die zerschneidet Illusionen und Täuschungen.

[61:30]

And the left hand, if you look carefully, just between his thumb and forefinger, there's a little tiny something. Und an der linken Hand, wenn man ganz genau hinsieht, dann sieht man, dass es inzwischen dem Daumen und dem Zeigefinger etwas sehr Kleines And that little tiny something is mixed up with the robes and so forth. But if you follow it carefully, it stretches around here and is the stem of this lotus flower with the volume of the teaching on top of it. So this image of a bodhisattva means if you cut through delusion this tiny homeopathic jewel this sort of little spot of being the suchness of the divided and undivided world opens up into a flower which has the teaching on top of it.

[62:42]

So that's the teaching of the practice of the eight vijnanas of wholeness. And I think that's enough for today. Now this is the vision of the sutras. And if you can keep a sense of this vision in you, it will begin to work in you. And it will change the conditions in you and in the world toward wholeness. And there are many things we have to do.

[64:00]

But this is a good thing to do too. And if you look at your own innermost request and your own inner vow and hope it might be this thought of wholeness, which is called bodhicitta, which I have here somewhere, the thought of wholeness or the thought of enlightenment.

[65:01]

Okay, why don't we just sit for a little bit and then we have to help

[65:04]

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