That's the pause that refreshes you. Okay. All right. These six dharmas are an attempt to do something complete like that. So first of all, as I said the first night, you just name the flowers. So I invite you all to look at the flowers and just name them, flowers. Flowers. Blume. doesn't it change your mind your state of mind it's different than if I say this is a flower so you begin to occasionally practice that you're walking out and you look at a tree and you start your walk

[01:16]

Walking. You're locating yourself in the world and in your body that way. Okay, now let's take the next one, appearance. Now with this one, this one with appearance, You peel the name off it. So it's no longer flower. You don't even know what it is. You just feel it in your body. Your senses. It's just the appearance. You don't know what it is, but it's appearing. I think it affects your breathing. Depending a bit on your posture.

[02:24]

So, appearance. Now, when you do something like that, use a word like appearance, you're using a word to point at the undivided world. Now the undivided world doesn't mean exactly there's a reality out there that's divided and undivided. Because you're also that reality. So it's a way of being. And you shift your way of being from a divided way of being to an undivided way of being. So it's just appearance. Maybe more proprioceptive way of being. And we can look at, feel the world sometimes.

[03:32]

We don't know what the world is, but there it is. Or here it is. Now that sense of being able to take the names off something and be in the world without knowing where you are, what it is, is really important. And we practice with that sometimes with the word what. Everything you look at, you say, what? What is it? What is that? What is that? What is that? Sounds like I'm an immigrant. Just a minute.

[04:33]

And when in koans somebody says, the teacher says, what is it? In koans sagt manchmal der Meister, was ist das? Yeah, or what is in a context where they use it? Dieses was ist in einem Kontext. Like, what do you want? But to say, what do you want? They're pointing out this practice. Anstatt dass sie nur meinen, was wollt ihr eigentlich Okay. I think it depends very much on what you're looking at. If I don't have any problems, I look at a flower or a tree to feel that oneness is the flower or the tree. But it's different if I look to renown or something else. And I can't have this feeling of oneness. You should... Can you say that in German? German? Yeah, you need more practice. armpit armpit I chose the flower because it's easy but we could use armpit or plastic Buddha

[06:04]

It doesn't matter what it is, it's just easier with the flowers. So I suggest you practice these things with the flowers on the breakfast table. And trees. But you begin to do it with everything. And maybe when you look at your friend or just a person, and if you begin to have that sense of just seeing the appearance of people, Without having any sense of liking and disliking. Or this is that kind of person and I really find that kind of person boring. You really kind of develop that way of seeing. That way of seeing actually leads to some remarkable things. Sometimes you might be in a crowd in downtown Zurich and a lot of people are going by and suddenly one face appears to you

[07:29]

Like, it could change your life. Somebody you've never met, and normally just a face, some bum or some old man. But suddenly you may see, in this crowd, there was a Buddha. But that doesn't come from, it comes from just, you know, seeing without knowing what you're seeing. And with that way of seeing, teachers appear everywhere. So it's really non-discrimination. But anyway, your question is great, but that's why I'm starting with the easy one. So next dharma here is associations. And here, you're not naming it, you're allowing associations Everything that comes up around it to appear.

[08:40]

It's not much different from free association. Except you're mostly not following up on the association. It's more simultaneous free association. You just let everything that comes up about the flowers Even if it seems to have nothing to do with the flowers. Whatever your state of mind is now, you're not dealing with the appearance of the flower, you're dealing with the appearance of your state of mind. You're beginning to sense the appearance of your state of mind. And on each thing you do or look at, the appearance of your state of mind changes a bit. And again, it's not something we notice usually. But you can begin to bring this to your attention. What is the appearance of your state of mind?

[09:58]

Now, I'm not going to go into the next three dharmas. And I may not have time, but if I cannot do it in the afternoon, but the ability to just see the appearance of something without naming it and to be in the state of mind that comes with just naming and be able to feel the appearance of your mind without thinking or discriminating about it opens you up to the next dharma, which is wholeness.

[11:01]

Which is a way of proceeding in which you're proceeding wholeness or mandalic wholes. You don't have to get up. That's expressed sometimes by a circle. I can't remember the kanji, but a gate in it. And that means that when you perceive wholeness, it's a gate mind. It opens you up to the world in a different way. Okay. Now, it's almost time to go to lunch, so let's just sit for a few minutes.

[12:07]

Oh, but this, I remember. These arise from this. of the great connection between the skanda of form and all these things which give you form. You want to say that in German? . OK. This word here is vijnana. This word here is vijnana? The main school, Zen, is primarily based on Yogacara school.

[13:30]

And the Vishnayas are so central to Yogacara school that another name for the Yogacara school is the Vishnayana Baddha. And its practitioners were called traditionally Vijnana Bhattas. Okay. But these Vijnanas, while they are the word for consciousness... They're actually the practice of the form skanda. Because this is as form arises in the eye consciousness. And form as it arises in the ear consciousness. Yeah.

[14:31]

And that's before feeling, perception, association, etc. are added. So if you practice each of these, you practice first just as the form or signal arises. And then you add feeling. You see all the feelings that arise through that vision. And likewise how perception associations arise. And then in a sense get absorbed back into the field. So say you're in practicing the the ear field consciousness.

[15:43]

If you really have created a field of ear consciousness, you'll hear the sound of those birds and children and things. And then you may have, oh, birds. And then it gets reabsorbed back into the field and you forget whether it's birds or not. So the field has more integrity than the object of the field. The object. The field of hearing has more integrity than the object of hearing. That makes sense? Now, when you are practicing this, one of these, you practice with one of these

[17:05]

fields being active and the others become dormant and you let the dormant fields come into the active field and you practice this now and then in homeopathic doses Let them weave into the text of your day. And if you practice occasionally with each one of these as primary, you can eventually perceive all of them simultaneously and all of them are active, not just one or two. Now, Almost all of us, by cultural bias, this is the active, the eye consciousness is the active field of awareness.

[18:18]

And all the others are gone. Most of us have no sense of smelling something while we're doing things. And if you're sitting with people, say, in a restaurant talking, people shut out all of the sounds, information. And if you say to somebody who's sitting with you, what was that song that's on the music? Well, they didn't even hear the song. It's certainly part of your sense fields, but we tend to make them all dormant except this one. Now a blind person, you know, makes this one the primary one, usually, or the others.

[19:32]

And blind people have an extraordinary ability to walk through rooms, to feel somebody coming in, to... People have an extraordinary ability to go through rooms, to feel things. But if you're in a place where they suddenly turn the lights out, we're helpless because there's so much in here. So anyway, it's quite simple. You tend to practice each of these until you can bring all of these into one. It seems to me that process-oriented psychology particularly emphasizes bringing this one into your attention, the proprioceptive body. Because we are primarily in this field, the body becomes a territory of secondary process.

[20:38]

If you were equally balanced in all these fields, the your primary process would be here too. But it would be harder actually to separate primary and process because it would be happening in all of them, primary and secondary. Okay. Now, I would like to To make this make sense, I have to tell you something about this one and this one.

[21:39]

We've done enough with this. We spent almost all day yesterday on the five skandhas. Just as a little help to me as a teacher, how many of you feel that I've given you too much this time? And you don't feel nicely overloaded, you feel too overloaded. Now, I'm going to keep doing what I'm doing, so I'm not going to be hurt by what you say, so please tell me. Some of you think it's too much. No? But, yeah. It's probably the first part.

[22:41]

Yesterday. No, now. The second part is clear, the first part. What was the first part? Yesterday? No, now. The first part of what I said wasn't so clear. About how this is a practice of form? Okay. The connections. But let me just say one thing, is that teaching something like this, it's important that you're a little bit overloaded. because if you're not overloaded you're still sort of capable of thinking about it and analyzing and etc you should be too tired to do that it should be just it should be just going in you know But I don't want to overlook it.

[23:53]

Okay. If I look at this, the formskanda, now these are in a sense a mindology practice. Yeah, or psychology practice, right? It's not science. Or it's a kind of science of consciousness. So this form skandha does include this as a physical object. But what it's really about is your perception of this as a physical object. So I can perceive this as an object in my eyeballs involved And as I said, I can create a field that arises because of my looking at this.

[24:57]

So now I'm emphasizing the field that arises in each consciousness, sense, because of the world of form. And in that sense, this is a practice in this skanda. Okay. Now, by creating a field consciousness that's not attached to the object of perception, You're creating a very open state of mind. And something happens in that open state of mind when it's not attached to an object of perception. And you begin to then be able to perceive more subtle objects of perception, which you wouldn't have noticed if you emphasized the object of perception.

[26:18]

Now the idea is that we are actually perceiving a great deal. We're perceiving a great deal that falls into the categories of conscious perception, unconscious perception, non-conscious perception, and maybe orphans. In computer, you can have things floating in your hard disk which have no directory, no name. And there's no way to get at these bits of information that float in computer space.

[27:19]

Okay, so you can buy programs like Norton Utilities which clean them up, but... Yeah, okay. So... The sense is that if... If this is your eye consciousness, That can't be. Can you sort of see that yellow circle? Okay. No? No? All right, I'll just... Is that better? Yes. Okay, it's the field of eye consciousness. And within that field of eye consciousness you have your usual consciousness.

[28:35]

And within that field you also have your unconscious scripting, things that you're scripted for, but you're not conscious that you're scripted for. It might not be that big, but it's... But there are things that are outside that are being perceived that are outside any way for you to know you're even perceiving. So these things go right into the storehouse consciousness. And also these things from your conscious script go in the storehouse consciousness. And these things that are non-conscious or beyond consciousness are also going into here.

[30:06]

There's no way to have access to the fullness of this storehouse unless you create a fullness in your consciousness. Now one of the ideas here is, as I started out earlier, is this idea of inclusivity. So you have something that's bad. Why is it bad? Because it works against the whole. Okay. So it's bad because it's only a part. Okay. So if you can put that part in a whole context, repeatedly put it in a whole context, so it doesn't work against the whole, Then that thing which was bad before that you tried to get rid of works in the fabric of your life in a different way when you experience wholeness rather than partness.

[31:15]

So you could say that the psychological dimension of this is a purification process. But purification through wholeness rather than getting rid of. So if you can practice more and more each of these in wholeness, which is this diamond, You begin to have a fuller relationship to the storehouse Okay, now So I need to show you more about the storehouse of consciousness And how it works here.

[32:21]

But would you be willing to go out for a walk? Okay, so let's get our shoes and go out for a walk. At least that little bit of practice of the Vishnayas. And I hope you got some sense of the territory of experience. Now, I think what we only have time to do is for me to finish giving you this overview. And then perhaps we have time to sit for a little bit and then we will say sayonara.

[33:26]

I mean, what did Peter say? Okay, now I mentioned that Ulrike, I mentioned the Krumalanka earlier. And Ulrike and I first practiced these things so that she could translate them walking around the Krumalanka. Which I realized was the Krumalanka Bhattara. And it's a two and a half kilometer round lake. Now, if you imagine a lake like that or a lake here, Lake Constance or this lake here in Zurich. If you imagine that a lake like that that every leaf that's fallen to that lake, the impression of that leaf is still somewhere in the water.

[34:43]

Even a branch that fell into that lake in the 14th century and has long since rotted away Still the impression of that branch is still there in the lake. It remembers not only the city of Zurich, but that lake remembers the ancient life around this lake. At the same time as the lake is a repository of all the impressions that have ever happened to it, It's still immediately responsive to every tiny insect that skitters across its surface.

[35:45]

And to the many reflections, the black-green reflections of the leaves. And where you can see deep into the water through the reflections. Now, if you imagined a lake like that, that is an image of this storehouse consciousness. And everything that's ever happened to you, and some teachings they say all your past lives even, are playing in an intricacy of impressions or moments. Now this isn't exactly memory.

[36:51]

And it's not exactly unconsciousness. It's the foundation of consciousness and unconsciousness and so forth. Now, where is this lake of Where does it exist? Is it in your right shoulder? Is it in your brain? No. It doesn't have a location in that sense. It's the whole of your physical body. It's like the woman who the pain in her back released and these many times when she felt existence was perfect came out.

[37:57]

So the memory is not here and it's not here or these impressions. They're in between things. You can't have much here, much here. You can have an infinity of things here. And if I bring this up, it brings up many things. And so forth. And also as you may have felt when we were... doing our practice there in the park. The location of the laya vijnana is also outside you. Many of the impressions of the laya vijnana are stored in the sound of a child on a tricycle.

[39:06]

And there's no way to have access to it without the tricycle. Or the sharp sound of the ball being kicked. So that sharp sound is also your alaya vijnana. So in that sense, this phenomenal world is your storehouse consciousness. It's not limited to inside or outside. Do you understand? So you can't say it exists and you can't say it doesn't exist. If you try to grasp it, it's gone. But you can activate it through the practice of the six vijnanas.

[40:15]

Now, if you are functioning primarily through your conscious or unconscious script, You will pull out certain things out of this. But you won't activate this as an alive part of you. Now you may have felt while we were standing in the park practicing this that you were What I mean by saying you're maturing your mind continually. When we walked back, walking along that street, did you feel a little different? So if every day you again practiced in homeopathic doses, weaving these old practices into your text, it starts to mature your mind continually.

[41:23]

And as your mind continually becomes more mature, for example, if I put this Buddha up here, Actually this is the Bodhisattva Manjushri. If you bring your attention to this for a little while or the flower or my staff or the rug in front of you as a field of light It really doesn't make any difference whether it's the Buddha or the rug. You are not just seeing the rug or the Buddha. You're ensuring your own mind continuum.

[42:26]

You can do that a little bit every day or now and then. Pretty soon how things happen to you will be different. In other words, if something happens on the waves of the ocean, just doesn't happen in the waves anymore, all the water feels to the seven miles deep of the water field. So when things happen to you, you feel them with height and depth. And a spaciousness. Now being in the sense that being is understood in Buddhism, being is divided into essence,

[43:28]

And its extensions. Essence and its extensions. Temporal and spatial. And spatial includes the sense of a reality limit. And so... So if you practice the wholeness, that's the fourth of the six dharmas, the wholeness of each of these sense fields, and you begin to also see in wholes, now I'm not going to go into the practice of seeing wholes,

[44:40]

and a mandalic seeing and dharanic seeing or dharanic memory. But the various practices that lead to wholeness in your seeing. So you see relationships with the wholeness. Now, when you see that way, that's form as wholeness. When you see form in the usual sense, that's form as delusion. Now, so you see form as wholeness and At the same time, you know it's all impermanent. All simultaneously interpenetrated.

[45:49]

And the more you see it that way, a kind of brightness appears around everything you see. The idea that Buddhism is only used so, or that it is only used separately, is actually a misuse. But still, the situation is, when you learn or happen to have a cultural base where you exist more in these skandhas, in other words, you use perception and you use representational thinking, but you don't live there. then you begin to develop more sense of the subtle body. When you have more sense of the subtle body, that's how you relate to people.

[46:52]

So it's almost unavoidable that the Javanese do that. Because they certainly simply have more sense of the subtle body than we do. Yes. question. You know Japan, and many times in the newspaper I read that Japanese working people have difficulties because they work so hard. Suicide rate is very high. So I don't know if it's true or not, but you know Japan. How many people are really practicing this Buddhism in Japan? How this works out really in the practical life? Because we hear How many people in the West are really practicing Christianity? But in the West, we are a Judeo-Christian culture. whether we practice Christianity or not.

[47:58]

And they are a Buddhist culture, whether they practice Buddhism or not. And a Buddhist culture emphasizes this place more than this place. Whatever way you, anything you teach or are can be misused. So maybe the idea is if they practice the words, they might not misuse it. Yes. No, in fact, it's not practicing it, but using it, which is the problem. And I only use this as an example to say it's really not real esoteric. You don't have to become a shaman to do this. Now, I would like to give you... How are we doing for time?

[48:59]

I want to present the three and three dharmas. And it's fairly simple. And then I think we'll take a break. Baming. Pirates. Sets. I'll explain. Sense impressions. Associations. And then we have three more. Wholeness. Emptiness. Now, in a sense, these six dharmas, the first three are practices related to the five skandhas, and the second three are practices related to late Mahayana Buddhism and the

[50:37]

Six vijnanas. Or the eight vijnanas. You'll see later why. Sometimes say six and sometimes say eight. Now I again hope it would be nice if we can do the weather's tells and there's a big parka. There's a big park out that way, which about a two or three minute walk we can walk to. Okay. Now let me use the... You can sit down. And I'm going to... Okay. Now we have to talk about the sense of where you live.

[51:45]

All right. Now, do you live in, we, most of us do live in representational thinking. It's like we do various things, but when we feel at home, we feel the continuity of self in representational thinking. Now, you don't want to get rid of that, but you want to change home base in Buddhism, and there's various ways to do that. Which glasses? Which one? I'm sorry. Do you want some water? Okay. So, one practice is to reside in the light continuum. Now, this morning when we did Zazen, we have all these church bells.

[52:47]

And as I said yesterday, there's a point at which suddenly you begin to hear the bells and the birds differently. When you do that through the practice of Zazen and the changes that occur, you are actually residing, at least for a little while, in the sound continuum. And in a similar way, you can reside in the light continuum. For example, if I have this glass, this glass is also light reflecting on it. You only see it because of light. Now when you look at the glass, because of our cultural training, you see the glass, you see the object. But you can also see the light which makes you able to see the object. And you can kind of shift.

[54:05]

It's like one of those games where you see a face and it's an old person's face one way and a young person's face the other. It shifts. So you can make that kind of shift out of seeing the physical object to seeing the light. And I can see the light of this room as the primary thing I'm seeing, not the objects in the room. Okay. Now, I think that's really what's going on for people when they go sunbathing. Is that people will go sunbathing even to the point of being burned and ruined for a month. for a particular kind of experience they have, sunbathing. So you're lying down on the beach or wherever. And the sun is strong enough to move you into the light continuum so you see the pinkness of the blood in your eyelids and you feel the warmth and you actually representational thinking stops and you don't care where you are or how long you're lying there

[55:39]

And then usually sounds change. You can hear children playing on the beach and seagulls. And you don't care. It's wonderful. You hear them off there. And you've shifted to living in the sound continuum. So I think it's a direct experience that the heat of the sun moves you into the light continuum which moves you into the sound continuum. And it's a vacation and a relief because you're outside representational thinking. So it's actually a kind of meditation. People go to these sun parlors to get fried. Meditation. And they say, so I look beautiful, but I think it's for the experience. Oh, you've got a lot of... She's saying that when it happens consciously, when this would happen consciously, then it would be something different.

[57:21]

But when she sees all these people lying around being baked in the sun and it doesn't happen consciously, then they become like... I'm not making moral judgments about... I'm not making moral judgments about sunbathing. I'm just trying to mention something that is familiar to us I'm not recommending sunbathing but what I'm saying is right now while I'm talking to you I can occupy myself with representational speaking thinking and reside in the light continuum as home base. And I can talk, I can do things, but that's not where I'm living.

[58:26]

And one of the visionaries would be, I can also reside in the continuum from your eyes. and the continuum from your eyes. The eyes are one part of the body where you see the divided and undivided world. So, I can also reside in the sound of her voice. Or the sound of my voice. So I can feel it being shaped into words, but I can feel the kind of hum through the voice while I'm also speaking, shaping it into words. And when you begin to hear the hum of the voice, You're in the form skanda. Which isn't up there anymore.

[59:29]

But, so, and you're more in the subtle body when you hear the hum of the voice than when you hear the the separate words. So these are just basic practices you can bring to your daily life. You can be working at your desk, and if you're working in representational thinking, And you're residing there. The residence there creates anxiety. Jeez, there's seven more pieces of paper here, and I've got to get this done, and I've got to make this phone call. Because your other skandhas, including emotional needs, come into the representational thinking.

[60:33]

And representational thinking can't satisfy them. But say you're at your desk. And you're residing in the light continuum of the room. You feel at ease. And you do this thing. And then you do the next thing. But where your anxiety and emotions are is not in these little things. Now, if someone comes in the door and says, we just went bankrupt. You may lose it. Because if it's big enough, you have to deal with it. But most things don't require anxiety all the time. Anxiety is necessary. If we didn't have disease, you wouldn't have an immune system. and if you didn't have an immune system we couldn't leave this room so disease is necessary so that we can move around and do things and in a similar way anxiety and suffering is necessary for the kind of being we are

[61:58]

But you don't need to suffer about whether this piece of paper and that piece of paper is, you know. Yes. Yeah. Yeah. Well, ruthlessly. What I mean is for a period if you want to practice this you have to take the consequences of not getting some things done. But if you are willing not to sacrifice your state of mind, if you take as a simple rule, I will not do things that sacrifice my state of mind, my state of mind is where I live.

[63:12]

It's more important than my apartment or renting a bigger apartment. Okay. Once you really reside there, I'm sorry to tell you this, but you get more work done. But if you try to do it so you get more work done, it's probably not going to work. Now, the general access to this, the light continuum, the sound continuum, are refinements on beginning to reside in your breath. Okay, enough? Let's have a break. Yes? Yes? Yesterday I just had these five standards in the world, and suddenly for the three lowest standards, it's always the world needs the one which is looking at the things.

[64:30]

Needs me, that I see, consciousness, etc. And for the two upper ones, it doesn't need me. I'm in the way. And I would like to know where is that transformation from? But that's why... Do you want to say that in German? Yes. Okay. That's a good observation. That When you're in the last three skandhas, particularly the last two skandhas, they need, and these skandhas are designed that way, the latter skandhas require a more defined self.

[65:51]

And they create a more defined self in order to function within them. The earlier skandhas still require a self, but a less defined self. So in a way, you have the ship of self. Then you began practicing the five skandhas to have a self which you can participate in its creation. Then you move your sense of location to the earlier skandhas. And then you need a less defined self. Then you get more in touch with the subtle self and subtle body. But once you begin to feel this,

[66:52]

You can have a more defined self when you need it, and you can pull back from that and have a less defined and more subtle self. Exactly the kind of questions you asked, again, people asked over and over again. And to answer your questions, the five skandhas and the eight vijnanas, We're attempts to answer these questions. Okay, so let's have a... It's 11, 13. Let's have a 15... I want to bring something up here.

[68:29]

This word for consciousness is vijnana. And this is vijnana. And these elements are again, this is solidity-like. I'm just putting this on for, it's not me. So these are ways of experiencing the world. And an element in the world, when you, at the same way there's an element of earth and there's validity in the world, there's an element of consciousness. So there's consciousness there and consciousness there. And these are practices of consciousness. The question is, how does this consciousness arise?

[69:33]

How does this consciousness arise from here? And how does consciousness arise but also give the sense of individual identity? Now, the distinction between karma and dharma is this sense of sequentiality as a way of perceiving and simultaneity as a way of perceiving. But also karma is graspable and dharma is non-graspable. So when you reside in these Skandhas, you're producing more karma. When you reside in these skandhas, you're producing less karma. Then you're more in the realm of dharma.

[70:34]

Look at that. I just want to get you. Again, most of this teaching comes from the Lankabhatara Sutra. And so here's just a statement in the Sutra. O Gotama, the name of the... O Gotama is all oneness, is all otherness, is all otherness, is all bothness, is all non-bothness, is all subject to causality, is Since it arises from manifold causes.

[71:43]

Now, to deal with questions like that, Buddhism produces koans. Like this, the famous one of Yakujo and the Fox. We don't want to lose Helmut. Yakujo said to his group I found this last time I gave a lecture this old man came up to me Who is at the back of the lecture hall. And he said, I was able to appear briefly at this lecture. But actually I'm a fox. Because hundreds of years ago, I was practicing Buddhism. And someone asked me, and I was a teacher of Buddhism, and someone asked me, can you be free of karma or not?

[72:46]

And I said, yes, through practice you can be free of karma. As a result of this answer, I've been a fox for 300 years. And that's presented as a koan. So what would you say to him? Because the teacher, Yakujo, says something to him which frees him from being a fox. And the next morning they all go out and find a dead fox. He says, there's a dead fox on the mountain. And they all go up and they do a burial for the Zen teacher. he probably found the fox earlier in the week and did this whole number and here's some other questions again oh Gotama is all unexplainable is all explainable Is there a self?

[74:03]

Is there a no-self? Is this world real? Is this world unreal? Is there another world? Is there no other world? Is another world existent and simultaneously non-existent? In these worlds, is there liberation, enlightenment, or is there no liberation? Is there an intermediate existence? Is there no intermediate existence? And so on. So I think it's interesting. These guys were hard-working guys. Trying to get this stuff out there. Okay. I'm hard working. Make this clear. As are you. Okay.

[75:05]

The first of the Bhikkhavishnyangas, it's quite simple. Like, do you have a windshield? Do you have eyes? Okay. It's eye consciousness. Now, the sense of eye consciousness is extremely important. Okay, we have the eye. And it sees an object. And normally, when you don't see an object, You're not seeing anything. What Buddhism says is there's one, two, seeing consists of three things. Eye, the object, and the field of seeing.

[76:05]

And this is absolutely essential idea of Buddhism. Now, again, let me give you my standard example. To give you a feel. This is a staff. And if you concentrate on it, you can finally become one-pointed. Can one finally be directed to one point? And the ability to become one-pointed is essential for this practice. So you can concentrate on this and finally eliminate all thinking but this concentration.

[77:08]

And you can be concentrating on your breath or on mu or anything. Now that you've established concentration on this, I take it away. You can still maintain your concentration. The concentration arose through an object of concentration. But I can take it away and you can maintain the field of concentration. Okay, so you have a field of concentration without an object of concentration. Now I can bring this back up into the field without disturbing the field. And that's called, is a one subtle understanding of vipassi.

[78:09]

When you can create the one pointedness, that's shamatha. When you perceive this from the field of concentration, that's vipassana. Okay. Now, when you are practicing meditation, some of you, you will come to a point where you're sitting, maybe perhaps in a sashin. And it takes time to settle down. And suddenly you feel extremely settled. And all thoughts disappear.

[79:15]

And there's just a kind of field of light. And you are really concentrating. Or it's effortless concentration. And then you say to yourself, oh, this must be samadhi. And it disappears. And you lose it. But that's a lot like when you're having a dream and you try to understand the dream, it disappears. So when you can maintain the field of concentration, you can have the thought, this is samadhi, and it doesn't disturb it. In other words, if you develop the field of concentration and I put this into it and disturbs it, That's not a field of concentration. When the field of concentration is established, it's not disturbed by what you bring into it. That's clear enough? Yes. Okay, so when you can establish a field of eye consciousness, in a very similar and resonantly similar way, then you can get an idea of what eye consciousness is.

[80:38]

Okay. Then we have ear consciousness. Nose Tongue This is really very simple. Body Mind Associations Here we have intent. Imagination. Intent, imagination. And here we have storehouse.

[81:38]

repository of immersion. One, two, three, four, five, six, seven, This is also called the seed storehouse. . The first four are part of the fifth.

[83:05]

It's all part of your body. The eye, the ear, the nose, the tongue. Yes and no. You can say that these four... are included in here. You could say that these five are included here. And these six plus the world are included here. This is the point at which they work. Now, as Barbara said to me, in the break... Pause. As Barbara said after a short sort of pause...

[84:07]

this could be taught over six months or a year. Or ten years or six weeks. But normally this would be taught over quite a long period of time. You know, for a whole week you might work on this. But I'm not here more than once a year. So I want to give you Make this clear enough that it works in you. And can you mention what you're going to the opera last night, what you said to me? Yeah. It was a very good experience for me too. It was an opera put together from pieces of 200 or hundreds of different existing operas.

[85:14]

What did you say in German? What did you say in German? See, that's what I'm hoping happens. If you get this feel of this, then it starts appearing when you go to the opera or appearing when you do something. Without that experience of it, it won't make sense. I mean, this can't be understood intellectually. Okay. So let me... Let's see, how much time do we have? We have about 20 minutes.

[86:16]

The backbone in Zen has given up. There, you can see it. Oh, by the way, since you asked about a mentor, I thought I'd show you the difference between a mentor and a trained therapist. Yoda, you know Yoda. I went to Disneyland and I loved it, so they gave it to me. Disneyland. And now it's clear? Yeah. And Ulrike and I both wear them sometimes. Actually, George Lucas, who created this guy, his wife used to come to my lectures at Greengill. He's an acquaintance of mine. Anyway, court jester of Buddhism.

[87:22]

Somewhere between Jedi and jester. Okay, so let's sit down for a moment. Through the dharmas a little bit. Then we'll sit and have a break at our lunch. So if I take these flowers again. And we practice this first dharma. Now again. Dharma is an effort to perceive things in units. to try to get to a level where things, how things actually exist.

[88:35]

Now, in very early Buddhism, Dharma was attempted to be a kind of atom. They tried to find the smallest units of reality. As I've said many times, the effort of, say, the Lawrence Radiation Lab and their, their linear accelerator. What's the big one in Europe called? Cernium, is to try to discover the atom, the charm particle, et cetera. And we've tried to do that outside, India tried to do that inside. India put tremendous intellectual and experiential energy into discovering the elements of existence inside.

[89:37]

And they reduced things to tiny dharmic units. And then they discovered that these dharmas, just as the physicists did, are infinitely divisible. So the emphasis shifted from being... Units of reality to being perceptual units. And they actually assigned a length of time, which was the smallest length of time you could perceive something. And actually some psychologists have done studies of how quickly you can perceive something whether lines this way or this way. And that is very similar to the length of time, almost exactly the length of time the Buddhists came up with. So that sense of a perceptual unit now means... practice, the sense of completeness when you do something.

[91:06]

If I can take these things, like I took the box and I separated the parts out, at what sort of, what is the unit of perception? All right, now the word vijnana up there, For consciousness. Jhana part means to know. And the V-I-J part or the V-I part means parts. So the word means to know the parts together. First to know the parts and then to know the parts together. Now, you've already seen how fruitful taking consciousness and separating it into form, feeling, perception and impulses can be.

[92:03]

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