Excellent. Okay. So what happens as you go this direction is you become more subtle. And begin to notice the subtlety of non-graspable things. distinctions, begins to create a different kind of consciousness. The process of the five standards is a process of educating awareness, of awakening awareness within consciousness. by making consciousness more subtle and awareness more educated.

[01:01]

Zazen is literally translated not as meditation, but as search. So this is a process of making you consciousness, making your consciousness such that it can absorb the world. That's why concentration is such a good term, because it tends to concentrate on this, meaning it excludes absorption in you. Okay. So, as you become... All right, now, Ulrike presented these as a perceptual... ...formulation. Again, I'm going to take a break any time.

[02:22]

Now? Okay. So I'll come back to this. We've got to talk with you about it as a meditative stage, not as the sexual stage. Okay. I would like to pose a question. Yes. The logic connection of the contents also change when I go back further. That's right. It's only possible to see or feel two completely different things, different in the time and different in the content.

[03:27]

When you also begin to have the skills to transform your consciousness as it's being formed. For example, normality. that I can't stay on consciousness, I have to grow the other soul. Yes, that's right. This is the move toward do-ad, this is the move toward non-do-ad. I don't know how she can say it, but it's very important that this impulse is understood also as intention. Is that it? Tensions. OK. This is fun. Exactly. And I'd like to take this opportunity to thank Giorgio and, of course, Christiana and the Largic family, Cecily, others, who with so much love have shared this Rostenberg place and this beautiful building, this new pond, which wasn't here last year.

[04:29]

It's not even finished. I know you're mortgaging your future, but, you know. Last year you said, would I propose something that makes it here? I see it because other people speak about protests, but I realize... Yeah, every Jewish says, I'm going to do this. I don't think about the con. I said, yeah. Well, she comes back, and nothing has been done. So I'll make another prediction this year. I'll give it some thought. Just to be in the realm of the possible, but a stretch. Yeah, I remember when I first came here, we had the meetings in the Schloss. And he came up here and said, there's nothing here.

[05:29]

And next year, it was here. OK. Are there any questions you'd like to bring up right now before I get into it? I think psychotherapy always comes from the second to the fifth block, yeah? Yes, to this, yes. I think I had a formal correction. But most time, you're ignoring the first kind. My intention would be, okay, I work more with the first kind than the third group. It's not that I'd have this on day-to-day service. I think one question Peter had while I was explaining it at the beginning was whether unconscious emotions in which skandha they are, and my idea was actually if something is unconscious we can't say it's an emotion, because an emotion itself includes some perceptional process.

[06:55]

So we started a discussion about this, which I found rather interesting. Should I say it again in German? So Peter asked the question, now unconscious emotions or suppressed emotions, where they are to be met. And my feeling was then rather, when something is suppressed or subconscious, we cannot actually speak of emotions. Yes. If you had, say, a person, a client, or one of us, Derek Park, if you feel something welling up inside you, you feel uneasy, and six months later you change your life completely. You feel something welling up inside you. You feel uneasy and so forth. And then six months later you change your life. I think we have to say that well and up is a... is in the feeling and the perceptual realm, but it hasn't gotten through the crust of consciousness.

[08:13]

So this sense is grasped. It's grasped by your body as illness or disease or tight shoulders or vomiting your food or something like that. It's still a perception. It's a blasphemy. Okay, now, feeling is the one... that in fact is understood in Buddhism to accompany all others. It's always present. Perception is not always present, but feeling is present underneath or within perception and within associations and within consciousness. So feeling is a possible, is a vehicle for continuity.

[09:25]

Now also, when you get, these are, In this area you have what we call referential states of mind. Referential states of mind, they make comparisons and so forth. It's important to know that what Buddhism means by bliss and joy the Sambhogakaya body, for example. These are non-referential states of mind. They don't arise from any cause other than being alive. Okay, so in this sense, Buddhism is often called nihilistic, pessimistic.

[10:53]

From this point of view, Buddhism is profoundly optimistic. Or positive. Because it means that being alive itself is a positive experience. And if you get out of the referential states of mind and feel your continuity and non-referential states of mind, is called rising mind or bliss or joy. These terms used in Buddhism, rising mind and sinking mind. Sinking mind is loaded with doshas. It's called burden carrying, what Buddhism talks about.

[12:07]

What carries the burden of suffering? The burden of suffering is carried in referential states of mind. I rush over there to hug someone on edge and I fall in the pot. I say, it's just like me, I'm always tripping, I'm a clumsy, I'm supposed to be a Zen teacher, and I fall over. This is sinking mind. By fall, I say, boy, is this cool. Come on over there and then jerk your arm. That's rising mind. Okay, in rising mind, we're not joking about it, maybe this rises from non-referential states of mind and tries to push into this and we try to keep it out.

[13:22]

This is just a repetition of what you said before. This mind that arises from these states of consciousness that are not in reference to each other, it always tries to push down against these states, this consciousness that has come from the Five Skandhas, that is always in reference. And in fact, our Western culture has a suspicion of joy that goes back to Greek times. If you're too happy, suffer in the town, watch out, don't get too excited, and that's it. Okay. Now... Okay. Okay.

[14:47]

Now, as a meditative state, let's just look primarily at the form. Okay. It's to meditate on the four elements. Meditating on the four elements means you meditate on solidity, fluidity, heat, and space. So, Buddhism, in a sense, you can say, Buddhism, you can say, really starts with the recognition of the preciousness of life. And this precious human body. Okay, so in a way, to get to know this precious human body, you spend some time meditating and noticing its solidity.

[15:52]

You feel the solidity of the floor. And sitting down, you feel how your bones support you. And at some point, and you might do that for days, and in Zen practice, we tend to use words, solidity, solidity, solidity, solidity. I look at Siegfried and I see solidity. It's very much like practicing, we also practice the word what, you know, what is it. And that would be a refreshing thing to... start each session with a client. Who is it? So you don't even know who's coming in the door. So you work with solidity.

[17:07]

And then after a few weeks or next day or whenever you want, you work with fluidity. And you feel the fluidness of your body. You feel how your bones even respond and your skull actually moves. Yeah, and the difference in opening up your backbone or letting your backbone settle and stuff like that. And then you notice the connecting qualities or melting qualities or heat qualities. And how you bring energy into your consciousness. So your consciousness has a kind of brightness, your consciousness will absorb energy and brightness.

[18:24]

And then you meditate on space itself, how this space itself has a structure which allows you to be. And in that you practice like, again, looking at this room, you spend a few moments just feeling the room. So if you were practicing, again, with this skanda with a client, as they came in the room, Not think about them so much. Feel the room as they walk in. You'd feel their own kind of oil of the spirit. And you might notice the fluidity and the consciousness of what kind of heat it was, or melting.

[19:37]

Now, the important thing about this, the additional thing about this, is these qualities of the four elements are not only ways of noticing yourself, they also are continuous with the phenomenal world. So you notice not the tree, but you notice the tree. And so you notice not the tree, but you notice the tree. And the word, for instance, there's really no word for enlightenment. The word should be enlightening. And as soon as you see the word is enlightening, you can see that it's interactive. You're in a constant enlightening process. So, why did you start out with this as signal? By going backwards, you've turned form into something fluid and light and radiant. And you've begun to make the phenomenal world something which has a quality of awareness or consciousness.

[20:57]

You awaken the world so it speaks to you. So you can see now, by going back this way, how form not only becomes a constituent of consciousness here, it also gives a kind of consciousness in itself. Because you begin to feel form not as something dead, but as interactive and running right through yourself. Yeah. Now, what you also notice through looking at the five skandhas is the transitoriness of it, how everything's always changing. You also notice when you study your fluidity, there's no sense of self there. And that quality of fluidity in the phenomenal world, if you have a self, non-self fluidity, then the world has a non-self, self fluidity.

[22:43]

Okay, so you begin to see that in this transitoriness, there's no room for self as permanence or be inherent. But let's not completely, as the Madhyamaka school does, jump to the point in that there really is absolutely no self. If you understand the Madhyamaka as a philosophy, it's very close-knit. The school would have fantasized everything. But if you understand the Majamalka school as a process of uncovering the radiance, then it's not nihilistic.

[24:02]

Radiance? Radiance. Radiance and... presence and non-graspable mystery of not beingness as being. You don't have to translate. Okay. Now, yeah. Yeah. When I keep seeing a tree, and another tree, and another tree, relating each development to tree-ness, tree-ing, tree-ing, could that be that there is, at an abstract level, something that maybe resembles a tree, that all trees are manifestations of?

[25:15]

between you and the tree produces other trees, and worse between the tree and other trees produces other trees. But there's no tree itself back there. Treeness is a delusion. Treeness is a delusion, but it's holding things for a moment. For a moment, there's a treeness. As long as I don't believe it's the true, I can work with it. Yes, exactly. Is it like saying the tree exists out of non-tree elements and only in the interaction? Yes, does tree-ness appear? Tree-ness exists on non-tree elements, water, clouds, stone, and only in your relationship to it does it take on tree-ness. or in something other than your relationship to it. Okay, what I was saying is let's not jump to the idea of non-self too quickly.

[26:20]

Now, the two words that are used in Buddhism to say self-fulfillment are permanent, known, nor inherent. And why are those two words used? Permanence means you can't predict from the present into the future. This tree is not permanent. Every moment is a different tree. And talking with his friends last night, a very important point is that two times four is not the same as four times two. Another way of looking at change, a more accurate way of saying everything changes, is saying different is different.

[27:39]

Okay. So, Like what they said, there are no beings, only becomeings. Yeah, that's another. There are no beings. Okay. So, the question here then is, how are you becoming in this process? It's a study of becoming, and it makes us all very becoming. Do you know that expression?

[28:44]

To be, you're very becoming. It means you're pretty, you're attractive. So the process of becoming makes you beautiful. Okay. Now, when you practice the five skandhas, Still, memory and habit energy continue. Memory that has been laid down through the differentiation of ego keeps its habit energy, keeps its format energy. Also, die setzen diesen Formatierungsprozess ebenfalls fort.

[29:46]

Okay, is that clear now? The more you use the five skandhas as a way of functioning, you begin to lay down memory differences. Another way of saying the Paliadhyayana translating is the receptacle of impressions. The more you're involved in this interactive process of becoming, In which there's a subtlety of transitoriness, you start storing your memories differently.

[30:54]

Now, I didn't talk about inherent. the word permanent points toward the future the word inherent points toward the past so permanence means the world is not impermanence means the world is not predictable and it's not inherent means there's no origin there's no thing that was there at the beginning like it is We always talk about beginningless space and time as often in the chants. Okay, now the point I'm making here is that if you can find a sense of location and continuity which doesn't have inherency or permanence, then you have maybe a Buddhist self.

[32:11]

Because Buddhism has only imposed itself when it's a referential point of view that is established through the sense of inherency and permanency. Does that understand you? Okay. Now, what does this... So, all the things I said start to happen if you practice with the five skandhas. But as I said, not only does memory continue as formatted, but habit energy continues. Habit energy tends to see things as permanent or so-called.

[33:26]

To see things in terms of likes and dislikes. To be willing to deceive. or to feel a certain pride. Not a pride in being alive, but a pride in being me in contrast to other things. Pride, deceit, good and bad can only be carried in the ego as a vehicle. They can't be carried in this. So what happens is habit energy continues looking for these things, right? So it keeps searching like scanning, you know, you put your computer on fine through all the texts within, right?

[34:29]

Then this block here, shall I start again from the beginning of the text? So while you're having energy, keep going. I can't find it, I can't find it. And so what does that mean? It's the process of purification. So the habit energy is purified by attempting to find these things in the five skandhas and again. So The five skandhas then, the point I'm making, is a purification process in relationship to habit energy.

[35:49]

Okay. Now, the last thing I'll try to say, okay, is that The point I'm making here is that this does not change the formatting. While it changes the way you lay down memory, it changes your habitant. It does not change the memories you already have. Now, the emphasis on the home leader and also the majangaka position, If you create a special form of life where you only live in the five standards, and your home leader and your previous life, your previous memories are put aside,

[37:01]

And you lead a life that these are not awakened particularly. Okay, but there still is a psychological process. In Buddhism that's called the state or process of non-meditation. And there's four yogic stages in this. The first is the stage of one-pointedness. And the psychological importance of one-pointedness is that one-pointedness is the way of saying in one hyphenated word that you educated Awareness to be interior consciousness. And one pointedness, the first form of it, is the ability to count to ten in awareness.

[38:21]

One pointedness literally sucks the stream of consciousness out of conceptual mind into interior consciousness. So you begin to hear and feel everything inside. In such a way that you never feel estranged from yourself or lonely, because everything is happening inside of you. So one-pointedness is a way of saying you may develop an interior consciousness which absorbs your exterior consciousness. The next stage is non-discrimination.

[39:42]

Non-discrimination is the practice gateway into recognizing the field of mind itself. Now, I'm going through this not because it may be so useful to you, but just to relate it, plug it into Buddhism. So, the field of mind in which your stream of consciousness is now present. The third state is the perception of the phenomenal world as one taste or sense.

[40:43]

Which means also that you see how you see things. You see that everything you see is a construct. And here we have the reality name of Buddha, Tathagata. In other words, the experience of reality of the perceptual world as dustness is a name for Buddha. Okay. Then the fourth state is non-meditation, which means that awareness, consciousness, primordial mind, and so forth, are all now one experience. Form and emptiness are merged.

[41:56]

And When they're really merged, there's no effort. So there's no distinct. This is meditation. This is not meditation. There's no effort. It's all meditation. Now, this is understood in Buddhism at the point at which you mature your past experiences. The state of non-meditation purifies or develops and matures your stored memories. Now there are two problems here. Very few of us are going to get there. And you're not going to get your clients there very easily.

[43:05]

So we have to have another strategy. Plus, so this is one of the things in Buddhism, you know, you have to be so developed to even start working on your history that you might as well, you know, the women are gone. This is not quite true. Because every stage includes every other stage. And a certain maturing of your personality is occurring at every stage. But to really perfect your personality so it's lucid and transparent, it's considered to only fully happen in the state of non-meditation. And that's partly for the reason at the state of no effort, no one is doing it.

[44:09]

And as long as you're doing it, it can't affect your story. So then you need the help of another person, a therapist, or interaction with other monks, or your teacher, and so on. Now, to some extent, this thing presupposes a very special form of life where you could live this way all the time. And there's some teachers I know who live pretty much here all the time. They're more on the Buddhist side than the Bodhisattva side. They're in a wonderful space all the time and it makes everyone around them feel great.

[45:21]

And as long as you're around them, it's great. But when you're away from them, you're back in the weeds. So the question is, it's also good to have some teachers who are more on the bodhisattva side, which means they're always living in the weeds, but able to live this way in interaction. And I say this because I am so deep in the weed. But I cover it with nettles. OK, so... I'm one of them.

[46:31]

OK. What do you mean? The nest, the nettle. Oh, the nettle. Yeah, let's pull them up. What? OK. So if you live in the weeds, what you mean if you live a lay life, going to work, dealing where your entire occupation is defined by the interaction of people's agreed upon egos. And you have to form an ego to function. And you think, well, I'm blissed out. And you have to form an ego to function. You have to be willing to fight, to argue, to stand up to your point.

[47:44]

And these things not only are in themselves defilements or contaminating and something like that. But practice mostly allows you to see yourself so these things don't really contaminate you. And you're now laying down memory in a different way because underneath your ego you're perceiving this way. But still, when you bring into a formation an ego functioning with others also brings your story up. Okay, so what I would say at this point, if you have clients who practice, And you can get them engaged in this process to some extent.

[49:09]

And you can get them to really sense this as a field. You will make people much more present in what's happening to them. And you'll make them maybe a little free of their patterns so they'll start laying down their memory differently. And then you can more directly deal with all of the stuff from the past and not so much have to deal with the new messes of the present. Now that's what I would hope. Now the last thing is the sense of continuity of self. In other words, when you start seeing self as

[50:11]

characterized by two things, location and continuity. Or in terms of physics, position and momentum, or velocities. Okay. So, If your sense of, if you can, when you develop a sense of location that has real continuity, and it's not any perceptual, and you can move it vocationally, It also means you can move expanded, so your feeling of self covers your brain.

[51:36]

Which clearly happens with a mother and a child. In fact, her sense of self, his stage, might be more carried by Mark than by her. And in an emergency, she might take care of Mark's life and lose her home in some way. It's only an example of that self can expand part of the things. But when self is carried in ego or conceptual consciousness, it doesn't do that very easily. You can't have a baby every day, particularly as men. So when you can expand your sense of self to cover everything or to cover other people or be shrunk down to such a point that you can move it, this would be a Buddhist sense of self.

[53:03]

Which allows you a sense of location and continuity, but doesn't have permanence or coherence. And what I just described would be one way of defining Buddha nature in contrast to ego. Now, just to add a few small things. You could say that many of these teachings, like the first two parameters, generosity and conduct, generosity is a lay person's expression of emptiness.

[54:07]

Because if you practice non-attachment, you're practicing emptiness. And when you practice conduct, all you exist, you think you're practicing form. So what happens when you practice generosity and conduct, or all of the six paramitas, or compassion and mindfulness, you're actually weaving a thread between awareness and consciousness, between form and emptiness. So the six parameters, for instance, are considered fundamental practices of the Bodhisattva. Because they're weaking referential states of mind together with non-referential states of mind.

[55:34]

Which allows you to live the way life allows you to induce this way of living to others around you. I think that's enough. And I didn't think I was able to get, I didn't get to the same point I wanted to get to in terms of how we mature simultaneously, both the Buddhist sense of self or non-self and the R6 self. But I got to a pretty good point in terms of, we got to a pretty good point in terms of looking at self and its conduct and so forth. I needed your help in doing this. That's it.

[56:56]

Peter was just, and you were just at the Heidelberg seminar, so some of these ingredients that I've rolled into this are the same. But I think we came to a new point and some new clarity. And that was possible because you were able to follow this discussion in a way the ordinary seminar is not able to follow this discussion. Or at least he followed it differently. Thank you very much for translating.

[57:52]

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