Yes, Anna? I am learning right now that views, idealizations, world views or beliefs can be so strong. That when something happens that doesn't fit into one's own set of beliefs, that it can go all the way into one's body and bring forth symptoms. Yes. It's called trauma. Sometimes.

[01:02]

Yes. But it has a lot to do with one's views, and it's a very good learning territory to see how strong our views are. Pessoa calls it the corridors of thought. In other words, he says something like, how do I keep my experience from disappearing into the corridors of thought? Yes. Yes. To add to what she's saying, we have developed a small dialogue group with Sangha members.

[02:25]

And what we are practicing there is a kind of... unrestricted speaking where whatever arises can flow into the conversation. And one experience is that I can notice then what kind of views are present or active in me that I usually don't notice. And in my own speaking to myself, I call it the walls of the mind.

[03:30]

And one strong experience that arises from these dialogue rounds is that distinctions are views that before were very important to me. that they actually dissolve and that then I can free myself from them. But the practice in this dialogue round then really is to just give these statements into the shared field of speaking, to make them audible for other people, and then also to have a sense of free-floating attention.

[04:55]

Yeah. Yes, Uschi. I sometimes try not to shout at people, so to be silent about the opposite. I sometimes practice to not yell at people. So that's like the opposite of what Christina said. Not yell at people. This is probably a good idea. Even without Buddhism. But to keep silent, even though I think that I'm right. Yeah. This is important to learn. It is very hard. That's why it's important to learn. Yes, Andy? Yes. Is there a difference between a situation where everything dissolves

[06:14]

Because where everything dissolves because it interdependently puts... One statement puts the other into relativity, relativizes the statements. Is there a difference from this situation to a situation where it dissolves because you allow yourself everything? Where everything is allowed to be there. This sounds like it's your own personal and personal but all of us need to have a similar experiment in noticing how you function. So I can say yes to both, that there's no difference and there's a difference, and that this is for you to have fun with.

[07:39]

Also, ich kann zu beiden Ja sagen, dass es sowohl einen Unterschied gibt, als auch, dass es keinen Unterschied gibt. Und eben, dass das an dir ist, damit herumzuspielen. Yeah, that way you make it your own. Also, auf die Art und Weise eignest du dir das selbst an. Okay. Yes, Eric? Ich schreibe nur seine Erfahrungen, aber ich schreibe auch seine Paragraphen. Does Pessoa write, describe his experience, or does he also describe his practice? He doesn't describe his practice. But I would say that his practice is Hishiryo.

[08:55]

And Hishiryo is a Japanese word which means it's usually translated as non-thinking. And Dogen says it's probably the most important single word in Zen Buddhism. If you want the spelling, it's H-I-S-H-I-R-Y-O. And he's writing it down. Okay. And not only is non-thinking a mistranslation, etymologically a mistranslation, but it's an example of our inability to notice another cultural possibility.

[10:04]

So my translation, not that I know anything, but my translation through practice, which is closer to the etymology, is noticing without thinking. And that etymology is not understood by Western translators usually because they think noticing is just noticing, like I notice the trees, so what? But we could also spell noticing, k-noticing, K-N-O-W-T-I-C-N-G. Und diese Übersetzung wird von westlichen Übersetzern normalerweise nicht bemerkt, weil sie denken, dass bemerken eben einfach bemerken ist, so wie ich die Bäume bemerken kann oder sowas. Aber wir könnten im Englischen zumindest noticing auch mit kn davor schreiben und dann ist es so eine Kombination aus erkennen und bemerken, also erkennen des bemerken.

[11:28]

Because noticing is a form of knowing. In yoga practice. And it's a noticing outside the corridors of thought. So his practice, I would say, his practice was, not that he did Zazen or yoga, but that he always was in situations where he noticed without thinking about it. And I, before the break, I was obviously speaking with Fernando Coa and his heteronym, Alberto Stajero. And since some of you just came up, repeat a few of the sentences I said.

[12:30]

Is that I would say that Pessoa, from my point of view, clearly was an enlightened person. That doesn't mean he knew how to deploy the experience in a way that the experience educated him in a Buddhist sense, but it did educate him in a poetic sense. In what sense did he develop? Not in a Buddhist sense, but in a... Yeah, a poetic sense. Okay. Now, Pessoa himself says that when Alberto Saeiro appeared to him as a heterman, another within what Pessoa called his theater of being,

[14:09]

He called it that March 8, 1914 was the triumphal, most extraordinary day of his life. That's probably an enlightenment experience. And we call this his Buddha personality. Now, the reason I'm saying this is because there's a teaching or a view in later Buddhism particularly in Zen, that we're already Buddhas.

[15:13]

Now, this does not mean, again, in Buddhism, yoga culture, I've said this so often yesterday, but I'll say it again, everything is an activity, nothing is an entity. So you can't know yourself because that's a kind of entity way of thinking. You can only explore yourself or explore your experience of being alive. No, I mean, this is, if you're a serious practitioner, this is a huge difference.

[16:21]

If you sort of go through the world thinking, I want to know myself, instead of recognizing the heck with that, I'm just going to explore aliveness itself. So the statement that you're already a Buddha only makes dynamic and dramatic sense in a context where everything is an exploration. So recognizing that we are already Buddhists, if we take that as a dynamic of exploration,

[17:23]

In other words, we explore the aspects of our life in which our Buddha dimension, our Buddha nature might be hidden. So Pessoa is a guy like us and by his kind of alienation from his society he ended up exploring this alienation with an extraordinary thoroughness hat er begonnen, diese Entfremdung mit einer außergewöhnlichen Gründlichkeit zu erforschen.

[18:24]

And discovered what he called Alberto Buddha. No, no, Alberto Cicero. Und hat das entdeckt, was er Alberto Buddha genannt hat. In Germany it's Heinrich Buddha. In Portugal it's Alberto Buddha. In America it's Sam Buddha. Pay no attention. So on March 8, 1948, the triumphal day of my life, which made all my life make sense, Am 8. März 1914, dem Triumftag meines Lebens, an dem mein ganzes Leben Sinn ergeben hat. Now, I gave you an example of Hishiryo.

[19:26]

Ich habe euch ein Beispiel von Hishiryo gegeben. To notice without thinking. Zu bemerken ohne zu denken. Now, to say non-thinking, how do you practice non-thinking? It's just an abstraction. Even though in the koans it says, think non-thinking, but that doesn't help your practice too much. But noticing without thinking, is the most important single practice, Dogen says, in Zen Buddhism. And what does Pessoa have Alberto Buddha say? Alberto Saero writes, what matters is is to know how to see.

[20:41]

To know how to see without thinking. To know how to see when seeing. And not to think when seeing. Nor see when thinking. What could be clearer? I mean, it's basically a definition of Hishirio. Yeah. He also has this wonderful thing.

[21:44]

He says, I'm a discoverer of nature. I bring to the universe a new universe. Ich bringe dem Universum ein neues Universum. That's an experience of enlightenment right there. Das ist eine Erleuchtungserfahrung genau da. And I bring to the universe a new universe because I bring the universe to its own self. Und ich bringe dem Universum ein neues Universum, weil ich dem Universum ein neues Selbst verleihe. And this very good compilation of its poems is called a little larger than the entire universe. And this concept of a little larger than the entire universe or bringing the universe to the universe. It's another example of what we talked about yesterday.

[23:00]

That there's no outside. The outside is a kind of inside. And if you want to practice in a realisational field, you always see the outside as an inside. And as he says, when thinking, you don't see. You have to train yourself to not think in order to see. Und wie er sagt, wenn du denkst, dann siehst du nicht. Und du musst dir beibringen zu... You have to train yourself to... To not see when thinking. Or know when thinking you're not able to see. Du musst dir beibringen, wenn du nicht...

[24:04]

And of course, it's a simple fact that all out there is in here, because it's my sense of... You're my sensorial field. I'm sorry, you're stuck with being my sensorial field. You didn't come here to be my sensorial field, but, you know... And you can see now why Buddhism says there's six senses rather than five. And we are calling these sources. They're more sources, six sources than six senses. Now I'm just giving you some basics, basics of the yogic worldview. And if you want to practice in a realisational field, it's very good to practice

[25:30]

conceptually grasp and then embody the basics. So you actually know whenever you see anything, you're seeing your own sensorial field. And that sensorial field is divided into six dynamics. The five physical senses. And mind, which has a dual function. There's no hearing without the mind making sense of the hearing. There's no smelling of fragrance without the mind participating in the fragrance. So the five physical senses are accompanied by mind.

[26:52]

But mind is also a source of experience because we have recollections, memory, etc., associations that arise. So the sixth mind is also a source sense. So what does that mean? That the five physical senses are five pieces of a pie. And there's a lot of other pieces to the pie. In fact, an infinite number of pieces. We're only seeing five little pieces. Five or six little dynamics of the world.

[28:14]

Five, really. Dragonflies and dinosaurs and rabbits, they see a different world. So the world we see is only one of the many worlds that are functioning in this dynamic. Chaosity. Like there's complexity, there's chaosity. I do these cookie words because I just want it to be clear our experience doesn't fit into our words.

[29:16]

I mean, we can use words to target our attention, but that's all they are. Okay. So, one of the basics of yoga, one of the basic yoga shifts. Now, I spoke yesterday about You know, I'd really like to listen to you, and here I am rapping away, and I'm sorry, but, you know, there's a momentum here. So yesterday I spoke about shifts. And one of the things I've recognized more and more strongly over the half century and more I've been practicing.

[30:32]

How significantly different the East Asian yogic view is from our Western view. And that makes it in some ways harder for us to get an intuitive sense of this yogic worldview. Even though we'd have Pessoa living his alienated life and probably drinking a little too much in Lisbon, Lisboa. So it's our human capacity, but there's the corridors of our own culture.

[31:33]

But we have the advantage that the difference is pronounced enough that it allows us to precipitate shifts. But we have the advantage that the differences are so strong in the foreground or are so explicit that they make it possible for us to predict our own shifts, our own shifts. So the whole dynamic of Zen practice is developed to, and the teaching, discipleship is developed to precipitate shifts. The whole dynamic of Zen and also the relationship between teachers and students is based on going ahead of these shifts.

[32:57]

So there are a number of shifts, which I mentioned yesterday, which arise from the difference between East Asian yogic and Western cultures. And there are some shifts which are inherent in yogic One shift is you no longer see objects without also seeing attention. So it's attention to attention is a basic yogic shift. So I probably can't say it often enough. So my attention is hidden in this object.

[34:10]

Because I think I'm seeing an object. Yeah, but it's actually disguised. The object disguises my attention. Yeah, so there's a... What's really happening is attention, but we see the object instead. The Zen practitioner trains him or herself to see attention simultaneously with the object. And to notice every time you see an object and think it's an entity and you forget that it's also your attention which has turned it into an entity.

[35:17]

And you have to be quite rigorous. You just don't give yourself any excuse, exception, for not seeing attention on every object. And then there are consequences, cost benefits to seeing attention simultaneously as the object. So you begin to feel the fact that you are filled with attention and the object is your creation through attention. Du beginnst dann zu spüren, dass du von Aufmerksamkeit durchdrungen bist und dass der Gegenstand deine Schöpfung ist.

[36:41]

And I then feel, if you're my perceptual, this perceptual field, I know that it's being created within my attentional field. So then I can feel each of you are an attentional field, it's not just me. And your attentional field begins to vibrate and oscillate with pulse, with me. So that's a kind of knowledge, a kind of connoticing. And the other side of that bandwidth of noticing, that attentional bandwidth and depth with, band depth.

[37:53]

It's only part of the world. It's only five sensorial pieces in mind. So it means that most of what's happening here is a mystery. Not accessible to consciousness. Okay. That's the elephant in the room. That there's a lot happening here that's not accessible to consciousness. No, I like the best example I've found for to illustrate that consciousness is a function, first of all, a function of knowing, a functional way of knowing and not knowing itself.

[39:08]

Again, I've mentioned it quite often, but Emile Girard, a French ophthalmologist, Not an optimist. Not an optometrist. But he was optimistic. Now, What's interesting for me, because I have this sense of history already, is anyone could have done this since the invention of glass and mirrors.

[40:17]

But why did Emile Girard do this? Because the general sense In the late latter half of the century in Europe and France, in the latter half of the 19th century, when there was a recognition there's no God space, Now, God space means there's some space outside this from which a creator can create. But there is space outside our consciousness, but there's no God space that's universal. Now, this is just part of yogic culture.

[41:29]

Whether it's true or not, it's essential to yogic way of viewing the world. So right now, it's not that space starts here. Space is something here. Space starts in me. I'm space. I'm 70% water and mostly space. So space is continuous from here, from the middle of me, but everything is the starting point of space. Space is constantly starting. To say that space is constantly starting is formulaically presented as form is emptiness, emptiness is form.

[42:36]

Okay. Okay. So what he did, Mr. Gironde, Monsieur Gironde, was he put a mirror up. Because now he realized we're all, whatever this is, is being created by all of us, so let's look at how we're creating it. We're not born with a fate. We're also born with A fate we create.

[43:50]

So what he noticed is when he was reading that and looking at things is that the word psychotic means jerky in French. What he noticed was that his eyes actually were going like this all over the place, jerky movements, scanning to create the image in his brain. What's extraordinary about this, it's obvious, is he could observe it in the mirror, but he couldn't observe it in his consciousness. His consciousness just edited it out. So consciousness edits out all kinds of things that are going on to create a functional consciousness which can protect us from tigers.

[45:04]

Okay, so this means that not only is there this, the present that I see as present, is a present that's unfolded within my sensorial field. But that it is, and it's limited to what my sensorial field can know. Now the yogic practitioner also then is aware of the sensorial field.

[46:22]

That's one of the shifts, to become aware of the sensorial field. And then he or she is simultaneously aware whole lot going on outside your sensorial field. Then the next question for the practitioner is, can we tap into what's going on outside this sensorial field? And the answer is yes. And it's conceptualized as the Alaya Vijnana. Or it's conceptualized as the elephant, the animal awareness nature of Samantabhadra. OK, so I have this beautiful statue I got through Mikhail.

[47:27]

Of this feminine Samantabhadra, the bodhisattva luminous practice. Sitting with deeply samanic eyes. while the elephant is sort of smiling and eyes are open. So the elephant is in the room with eyes open, this animal awareness we all have, while consciousness can tap into it through samadhi. Also steht der Elefant im Raum, mit den Augen weit geöffnet, dieses animalische Gewahrsein, das wir alle haben, während das Bewusstsein durch das Samadhi dort hineinreichen könnte.

[48:50]

It's sort of like trying to work with that just to let things come up, not in the corridors of thought, but quite independent of the corridors of thought. That's like listening to the elephant. Is that clear? So lunch is at 1, is that right? And it's only 1210. And I would like to go into the present as a construct.

[50:09]

But I think we need a second break. And also I would be happy to put off going into the present as a construct. If you have something you can give me which... will be a triumphal day for my life. Okay. Thank you for translating. So maybe 15 or so minutes?

[50:47]

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