And you can do that with German, and it's hard to do that with English. Were you practicing with a teacher? No, well, you only... I followed the U.S. directions, therefore I practiced for myself. Yeah. And you were just practicing at home. Well, that's to be expected. Zazen meditation will change the way you see and do things. And often it will threaten your friends. I'm not saying it threatens your friends, but often does.

[01:11]

And your friends intuitively try to get you to stop meditating. Because you're becoming a person who might not be their friend or who's different than the person they made friends with. And in the same sense, you may, as you are a friend of yourself, you may kind of be a little hesitant to continue or try to talk yourself out of it. You know, not speaking. It's specifically about you, I don't know enough, but just in general that's the case. And sometimes you can be struck by an immense sadness in practicing. Because you may come to see that much of the way you put yourself together And what have been powerful experiences for you seem from another dimension, another point of view, are really quite unimportant or could have been understood very differently.

[02:51]

And so you can have a kind of sadness that you put so much energy into a life which could have been seen differently. This is one of the reasons again for a place like Crestone. This is a period of kind of adjusting yourself to these changes allowing them to happen. Man kann dort eben eine Zeit verbringen, wo man diese Veränderungen zulassen kann und sich ihnen anpassen. And being in a protected space where things are taken care of, meals and so forth. Und man eben in einem geschützten Platz ist, wo man sich um einen gekümmert wird und Essen gebracht wird. Where you can allow this incubatory winter schlaf to happen. Wo man diesen incubatorischen Winterschlaf einfach zulassen kann. There is a kind of hibernation you go into through meditation practice for a while.

[03:56]

Particularly if it's really affecting you. In other words, a person for whom meditation is mostly cosmetic... But don't forget the root of the word cosmetic is the same as cosmos. So the other side of something that's just cosmetic sometimes can open up much wider than you think. But in any case, for a person for which meditation is mostly cosmetic, or gives them a feeling of well-being, which is certainly important, but it's not changing their being, They can meditate more easily in their life.

[05:06]

But if it's more powerful than that or changes you more deeply, then there's the problem of how do you cope with the change. And certainly part of the change is feeling estranged. Or feeling everything becomes somewhat foreign. Or more familiar and unfamiliar at the same time. Or becomes unreal. Everything starts feeling unreal. You don't know where to settle your reality. And if Zazen is affecting you more, it will start affecting you physically. You can be standing in a department store or a shopping center or something.

[06:13]

And suddenly not know whether you're standing upright or not. Or not know how you know whether you're standing upright or not. Or everything may seem black around you and you may feel like just falling down behind the counter in the shopping center. And you have a little stop and you think, oh, okay, here's the counter, here's the, everything's okay. But this goes back to Kant's idea again, which I'm going to have to discuss in some detail. He says the essence of human existence is the integrity and continuity of self over time, of self through time.

[07:25]

And that experience is how we orient ourselves. And if there's suddenly a gap in that experience of the integrity and continuity of self over time, You suddenly won't know where you are. Or exactly how you knew anything. Did the previous moment exist when I came in the store? Will the next moment exist? Am I going crazy? Probably not. You're just experiencing a little meditation in the middle of the store. Where you drop out of the continuity of self over time. And you get used to it after a while. It's a little vacation you can take all the time. Now, would you mind telling us all the dream you told me a few minutes ago, or the vision?

[08:47]

Yes. I had the illusion that I was a birdcage, and then I realized that I could get out of there, and that was also nice, but then I realized that outside of the birdcage there was another birdcage, and so on, and so on. And then suddenly I knew how I could go back, if I was a birdcage, that I could also go into an inner birdcage, and so on. You don't have to translate it. This is a classic dream or a classic vision. Now, it's also personal to you, so you have a personal history around it. Now, I will only speak about it more from the classical side. What would I do if I had such a dream? Or a vision during meditation? You all got the image, the picture that he presented? Now, this is, from the point of view of Buddhism, a kind of thinking that occurs in images.

[10:14]

And images are more basic to our way of thinking and existing than words. And as I've pointed out many times, language is based on really visual perceptions. If I say that you are sitting in the center of the room, That word implies a visual periphery center. Something up or down, downstairs, upstairs, that's head, foot, you know, visual again. The word to perceive means to seize, physically to seize. Tables have legs.

[11:27]

So our language is built on a number of visual images. Now, one of the essential visual images in language that we take for granted that I should probably remind every seminar, is one of the basic spatial images that's built into our pre-thought consciousness, is that space separates things. And in meditation experience and in yogic cultures, space is more, connects things.

[12:30]

But our language and our basic assumptions that are prior to language just take for granted, assume that space separates. So all of your perceptions, and when you see something, that perception is already guided by the idea that two things are separate. And there are many such prior conceptions, assumptions in our thinking. So Buddhism begins with right views or complete views The first teaching of Buddha is views, not thoughts.

[13:42]

And how you change your views, which then change your thoughts. Or how you study your views. So that's all to say that in Buddhist thinking images are a more powerful and fundamental way of communicating than thought. So that you just get used to thinking about yourself in images, in zazen, as well as in dreams, And getting to use it as a language which you don't have to translate into words. Our tendency is to try to turn these things into words and give them meaning. First of all, I wouldn't turn this into words and meanings, except I'm going to try to talk to you about it.

[14:58]

First, I would take it as a... a profound reassurance of location. Because I'm perceiving that there's a structure of consciousness, this cage, which limits me. But I don't really have to worry, because if I get outside that, there's another cage to take care of me. And another cage.

[15:59]

And so, no matter how much you free yourself from the structure of consciousness, there are still other structures of consciousness that are larger. The freedom itself is a structure of consciousness. And seeing that it goes back into smaller and smaller cages, I would think, goodness sakes, I wouldn't think, rather, I wouldn't think, oh jeez, I'm stuck in this cage. I'd think, thank goodness, I could be in those smaller and smaller cages. I've already made it to this cage. Hey, look, there's another one. I can pop into that one. And then I would use the visual images and play with them. First of all, when I had such a vision, I would try to get a physical feeling of the vision.

[17:17]

So you can recreate that feeling in meditation and then produce the vision again. And you do that by kind of feeling or taste to it. And then, so then I would get in this image and I would expand the cage and expand it very big and then bring it down and get used to doing that. And then, if I see one cage after another, I'd say, what? Let's pretend I don't, let's say I don't see the bars of the cage. And I don't identify with the bars of the cage.

[18:19]

I think I'll identify with the space between the bars. And I'll expand the space between the bars. See, I'm talking with myself using the images. Okay, now what gives you the right to do that? Who's in charge? Who's doing it? Yeah, no one knows. And... So maybe you shouldn't do it. This just came to you out of the sticky stuff of time. You'd better not interfere with it.

[19:21]

You didn't bring it there. You ought to... You didn't make it come so let it be. And that's the fundamental attitude. But you can still play. And how do you make your consciousness your own? And who's owning your consciousness? Again, as I keep bringing this up it's a very difficult question to answer. Probably you can get a feel for it, but there's no real answer. But as I laid out the sense of our cultural history not having the biological environment as part of it, And we can say that our cultural consciousness has a membrane that interfaces with the environment.

[20:31]

And that membrane has very little real information about the environment in it. So we can speak about a culture has its own consciousness. And if culture can have its own consciousness, so can you. Who has culture's consciousness? I think for now you can just accept culture can have its own consciousness, so can you. Now I'd like to stop at 12.30 about. I don't know what time restaurants open, close and so forth, but 12.30 is a good time, don't you think? And maybe a little after 12 or toward 1 they're less crowded.

[21:32]

I don't know. Oh, it's Saturday, isn't it? Okay, we'll try. I'd like to ask Ulrike if she would present on this newspaper here the five skandhas for me. Usually I do it, but she's done it two or three times for me. I wish you'd told me a little earlier. I lose the vision of David here. Is it okay if I do it in German? Do it? Yes, right. And I promise I won't translate for you. You can do it in German words, too.

[22:57]

Can I also talk about them a little bit? Sure. Just say anything you want. I'm trying to learn. Skanda is a Sanskrit word, and it's often translated into English as heap. Heap means heap or clusters. I think cluster is the better translation. but it means five heaps or five clusters. And often in psychological and philosophical terms, they talk about clusters within perceptual frames of, you know, et cetera. So it's a pretty good term, clusters. Yeah. And in the Heart Sutra, which many of you have chanted, it starts out, Avalokiteshvara Bodhisattva saw that the five skandhas were empty.

[24:03]

So the very first teaching in that talks about the five skandhas. And especially with the first scan, I had a pretty hard time imagining that I could only perceive the form of something and nothing else. And then I thought about it, especially as a biologist, how one can perceive the form of something without associating it. And then I thought to myself, maybe this is something like a signal that simply comes. This signal is now taken up somehow, sometimes with sensory organs or other receptors that one has inside or outside. And the next stage, the second heap, the second skanda, is the feeling skanda.

[25:04]

Here, too, there are, of course, immediately difficulties with the translation, because the Sanskrit word has to be translated into English first and then into German again. Yes, the feeling or the feeling comes rather now. I can say that now this signal, this form that one has taken up, will now be loaded, so to speak, with a feeling content or a content that is on this, on the level of feeling. I think it's important to put down various words for each of these. Do you want to translate what I said? Because after all, as I said last night, our topography includes San Francisco, Tokyo, Beijing, Berlin, and they're all on top of each other.

[26:23]

And there's dimensions of our interior landscape that haven't been mapped yet. So in this ancient Indian tradition they tried to make this map. A map of a process, not a product. But still, there are Sanskrit words with particular meanings. And then I translate them to English words. And then you're translating into German words. So you have to check up on all of this back into your own experience to see if your own experience fits this map. You can only use the German and English words as sort of, you know, suggestions or guideposts, but really you have to find it out in your own...

[27:30]

So this is just to suggest a way of looking and studying yourself, but it's up to you to use it. Don't get stuck to these particular words. Yes, that's all. So, we now have a form that is now loaded, which is filled with such a filled content, and then comes the scandal number three, that is, in English, perception is often translated into German with perception. It helps to put the top back on in between.

[28:39]

One pre-answer. And this creates a kind of recognition or a cognitive process. And at this point the past comes back into perception. And the whole 1, 2 and 3 are marked as perception. And the 4th Ganga, we see it in green. The images that come before the perception, they come out of the feelings.

[29:49]

Yes. I think, is this where the structure starts happening in three? The structure starts happening in two at the level of assumptions. So basic views, attitudes, assumptions, space separates or space connects are in two. And it's in impulses which the main organizational process occurs, associations and so forth. So here on this level, after such a cognitive process has taken place, in terms of recognition, a self-organizing process takes place here, where other things find their way in, for example associations, which is very important.

[30:50]

I just happen to have a question. Why is it translated into impulses, this fourth skandha, the Sanskrit word? Because it's the hardest one to translate. And D.T. Suzuki back in the 30s translated it as confection. Because confection means something that's brought together, made together. But it also means a pastry or candy. So that wasn't too good a translation, was it? Particularly when they're trying to make Buddhism serious. So associations is probably the best word in some ways.

[32:10]

But association doesn't have will in it. Association doesn't have a sense of movement or, you know, motte, motte, you know. But impulse has the sense of, you know, a movement or will in it. So here you have association and volition probably. I answer these things fairly easily. But you can't imagine how many thousands of meditation hours over many years I've put in on this. Trying to answer a question like, why impulse? Why impulse? and then beginning to notice if he had an impulse, and then beginning to notice that impulse, where impulse comes in and how it moves, and then beginning to see impulse or volition in the skandhas.

[33:29]

It doesn't mean I'm consciously thinking about it all the time in many hours of meditation. But the basic practice of the five skandhas is technically to keep the five skandhas in view. So how, in the midst of your thinking activity perception, how do you keep the five skandhas in view? So practicing keeping them in view, after a while you begin to see them functioning in you. And although I know it's not much to show for 30 years of meditation, you can answer these kind of questions fairly easily. But if you ask some tough ones, I won't be able to answer.

[34:56]

Okay, go on. And this scandal is now emerging from these five, but at the same time includes all the others. I have a question for the fourth. Could one say that while associations took place, a kind of networking also arises from things that were previously separated? Is it possible that in the fourth skanda, where a situation happens, I'm creating a sort of network where I all of a sudden connect things that have been separate before? Yes, definitely.

[35:56]

If this sequence is kind of important, how can form be formed before perception? How can form be before perception? How can C form as form before perception? Yeah, yeah, that's a good question. Because perception is... C.T.S. Eliot has a line, something like a muddle of imprecision in perception. A muddle, muddle is like a puddle of mud and a muddle all mixed up, you know. Of imprecision, imprecision.

[37:03]

In perception. In perception. In, in perception. and most of us it just doesn't our whole culture is directed toward a kind of efficiency which allows us to accomplish things in the outer world and that it's very successful But it has very limited language and clarity about how to describe inner processes. Okay, so to use the word perception, can I introduce a term here? Let's call this upstream, all right? Now, some of you again who are in the Sashin have seen this introduced before, but it takes a long time to get the skandhas in view.

[38:17]

So this is only another attempt to help you get the skandhas in view. So this is downstream. Okay, so this is a... Perception occurs here. So perception is an upstream of here. And perception is to seize hold of something and give it shape. So it's an upstream word used to describe a downstream process.

[39:18]

This is downstream. Yes, but you said upstream. I meant you're using a downstream term... Well, maybe I did. Are you using a downstream term to describe an upstream process? I said it the other way around. Oh, all right. Sorry. Really, there should be one term for this and a different term for this. But because we don't make that fine a distinction in English at least, we use the word perception for both.

[40:29]

And there's also a distinction in here you can see from very mental or just consciousness only. To the physical world here. So this is a step in the process of changing something in the physical world into consciousness. Okay, so it is a little difficult to describe, though, how this difference from this. And I think that Ulrike's word signal is good. Again, in Buddhism, there is no truth. There's trust, and there are things that are for all practical purposes true.

[41:44]

But there's no truth out there for all times and all worlds. So these things are not understood primarily as being true. They're understood as being useful. They're a map. And as Gregory Bateson and the guy who just started, actually doesn't come from Gregory, the map is not the territory. Hmm. In other words, the map may show you where the roads are, but it doesn't show you where the ants are. But if you're trying to drive again between Freiburg and Heidelberg, you don't need to know where the ants are.

[42:47]

And this is trying to show you something about the highway and a little bit about where the ants are. This is both. A little bit about the motorway and a little bit about the ants. Now. What? Somebody wants... Yes. I ask myself all the time if it makes sense for me to remember these words. Because they are words for me and maybe I can count them for ten or twenty years When I'm asking myself the whole time whether it's useful for me to memorize these expressions, because it may take me 10 or 20 years to actually experience them, and then probably the concept of the term just arises by itself. So I'm really wondering what this is for. I could tell you were wondering.

[44:08]

But I could also tell you were thinking about it. And then the way you were thinking about it, you needed to turn away from it and feel it sometimes without paying attention. So I think that your idea, is it necessary, is actually, you know, you're really thinking about it. And I think it is necessary. First of all, they're very simple. It's five things. Almost anybody can remember a phone number. It's just seven. First of all, it's quite simple. There are five things and it's a telephone number that everyone can keep. It consists of seven things. It's pretty easy to remember. And if you don't remember it, it won't appear 20 years later. Because the remembering of it makes it appear. Because it's the remembering that helps it to appear.

[45:10]

It's a process of discovery. And what you want to do is find the best map you can. I feel like a teacher in a gymnasium. Isn't this what teachers do when they leave the school? This is only the third time I've ever used a chart on a wall in my life. And we do want to go to lunch, so we can bring some of the questions up later. You want to find the best map you can. And it is very... The distinctions you make in how you see yourself are extremely powerful.

[46:23]

Like I often say to you, Now Freud, with a very simple distinction about 100 years ago or so, changed the Western and now Asian world, as I understand. He made a distinction between consciousness and unconsciousness. Unconscious behavior existed before Freud pointed it out. But pointing it out and making distinction changed everything, virtually everything. And as I said in the Sashin, the word feeling came into the English language in 1771.

[47:32]

Did you know that the color blue is a recently acquired color? Our ability to distinguish blue from green is probably physiologically fairly new. And that's why a lot of languages use the same word, like in Japanese, blue and green are the same word. That was a little footnote. And Freud made a fairly simple tripartite division of the consciousness into ego, superego, and it. Well, of the psyche. And that's, again, a very simple thing. Three parts. So here we have five parts. But what's important is not that there's two more than Freud had.

[48:57]

But Freud's three are organized by a parental Darwinian concept. Father, mother and child fighting. And id, ego and superego are in the struggle which is never going to be end They can never really agree And the important thing that Buddhist mass always try to do is when they make distinctions They try to make the map so all the parts work together. And each one is separate.

[50:03]

Each one is part of the whole. And this one relates to this one, and this one relates to this one, and this one relates to this one. Each one relates separately to each other. So the Buddhist teaching about maps, making this kind of map, is that all the parts reunite. You unfold it and fold it back together. Now, although the map is not the territory, maps become territory. So werden doch Karten zur Landschaft. If you make a map of a place, pretty soon people, you know, when they made the first maps of America, Lewis and Clark, what they mapped suddenly became railroads, cities, etc. Und so war es ja auch in Amerika. Als die ersten Karten auftauchten, kamen sie sehr schnell eben auch Straßen, Eisenbahnen usw. And do you know what dowsing is?

[51:05]

Dowsing for water? Well, people can douse on maps. You can douse on a map for water or douse for a body that no one can find. So it's not quite so simple to say the map is not the territory. Okay, so that's enough for now. And I just wanted you to get the feeling of these five because we'll talk about why consciousness is here and etc. So just as you are, in no special meditation posture, let's sit for one minute, just be still.

[52:07]

Okay, it's quarter to 20 to 1. Shall we come back at, let's see, 1 to 2. 2.30 or 3? 2.30. 2.45. How many vote for 2.30? How many vote for 3? How many vote for 2.45? Okay. Two-thirty gives us one and a half. Two-thirty-five. Yes, and we'll start with sitting. By the way, when you're first starting to sit, and after you finish sitting, it's good to roll your head back and forth and move your body back and forth.

[54:21]

Rolling your head actually loosens up your whole backbone. At least if your backbone has a little bit of flexibility left in it. So it helps you come alive. Please sit in any way that's comfortable for you and take a stretch if you want. Now, that was half an hour. Was that too long or was that okay? Or was it too short? Did you take the glasses? I had a glass that disappeared. After I had lunch over here at the Rajneesh Center, I took a little walk with Ulrike down this sort of neckar canal.

[55:58]

And there were quite a few people taking walks. Some from the seminar and some other people. And I had the feeling of these people were appearing and disappearing. Sometimes they were walking in our consensual reality. Or public reality. And sometimes the individuals sort of moved a little bit into a personal, what can I say, a reality that isn't just the public's. And some people were in their practical reality. To some extent in a spiritual reality.

[57:00]

And it was like there were these four pools of light. And one foot would be in one and one foot would be in the other. And Ulrike told me that swallows, I always thought they slept hanging upside down, Ulrike sagte mir, dass Schwalben, also ich dachte immer, die schlafen, dass sie irgendwo kopfüber hängen. She says that swallows sleep high up in the air on air currents. Und sie sagt, dass also Schwalben hoch in der Luft schlafen, aus solchen Luftströmungen.

[58:04]

That sounded great. Das klang also wundervoll. Ja, wunderbar. So you didn't translate that. And that made me think Zazen's a little like that. You kind of, yeah, you kind of sleep on, you know, the air currents. You fold your wings in. And you can sleep that way too. Now I think I should change the topic a little bit and speak about karma.

[59:09]

So I'd like three definitions of karma. Results of actions. Results of actions, yeah. Another. Yeah. Cause and effect. Yeah, that's pretty much the same as results of actions. But that's a good, another one, yeah, another way of looking at it. Each way you look at it, it's a little, your way of dealing with it or practicing with it is a little different. Just to think of a definition of karma, I didn't listen, I'm sorry. Okay, so go ahead. So what's your definition of karma?

[60:11]

Yeah. I just remembered a book which is called Kamakola I once read in India Like Coca-Cola? Kamakola? In India there is no Coca-Cola, at least not 10 years ago. It was called Kampa-Cola, the brand. An Indian made fun of the hippies who wanted to discover themselves in India. He called the book Kama-Cola. An Indian wrote a book really kind of making fun of hippies who came to India and tried to find themselves. So he wrote this book about this and it's called Karma Kula. So what's your definition of karma? All the stuff I'm living in the midst of. Yeah. Anyone else? Okay.

[61:11]

And Horst, didn't you have a definition of karma earlier? At breakfast this morning. What did you say? Did you hear what he said? I can say it more loudly, yes.

[62:17]

In a concierge, 17, 7 or so, it is forbidden to believe in karma, especially in rebirth, in death penalty. This is something that is probably now reversed. Thaddeus Chardin said, we live in the age of the religion and come to the age of the religion. That means that the experiences are melting together again. Excuse me. mentioned something here about that one, now that the opposite is happening, that after the Kavai is beaten up by the Catholic Church, now all the religions kind of move together.

[63:19]

And what did he say in the back? Wasn't it the same with original sin, that it kind of appeared on a concilium, something like that? with a decree by the church. I suppose the original sin would be an example of karma. At least on a conceptual level, if not in fact. I suppose the church would say it's a fact of our birth. And a disinterested observer would say it's a concept which affects the culture and individuals in which it's given. Okay. Thank you for your definition.

[64:24]

Now, I don't know how, if this putting something up on a piece of paper is useful, but I'll try it again. I'd like to know later at the end of the seminar if it's been useful to you. This is very simple. This is a dynamic list. Mine is just a list here. Now, I think what Horst brought up partly is that karma is linked for the Christians who were threatened by it or prohibited with the idea of reincarnation. Now, in the sense of reincarnation and karma as being previous and successive-wise, I'm not speaking about at all. And in this sense that karma is something that has to do with the advanced or future life, in this sense I will not talk about karma.

[65:42]

No, I am talking about karma as how our experience is stored and established. So first is that it's S-T-O-R-E-D, is that right? Stored. It's stored. In other words, your experience is stored in you somewhere. And two is where. And third is how it's experienced. And four is how it's matured. And Five is how it's accessed.

[67:06]

Now, Ulrike, could you say at lunchtime, I asked Ulrike, from what skanda do you translate? Could you give us your answer? It's not so easy to answer, because several skandhas work at the same time, mainly from the second skanda, from the feeling skanda, and very little from the third, because in the moment when thoughts and a cognitive process start, then I can't translate. But the fourth skanda is also important, where associations come in. And many things, as Roger has already mentioned, are larger than the words in which you can put them. In this respect, at the same time, there must always be an associative process on an emotional level, so that I don't always translate directly, but rather from the picture.

[68:15]

And that is often different in languages. And so I would say that two and four sometimes only two or only four, and very few from scandal number five or two, and I would say that scandal number one works in such a way that I receive something. Is the formation of karma connected with conduct in these points? Oh, sure. Man kann es beeinflussen. Das sieht er vielleicht zum Christentum. In der Gnade zusammen mit. Yeah, you can influence it. You can influence your karma. In contrast to the idea in Christianity where it's connected with mercy. Yeah. And you're not a passive recipient of your experience.

[69:19]

You're an active recipient of your experience. Even if you're passive, you're active. Now, I don't know exactly what Ulrike said. I assume that you said something similar to what you said outside there. But the reason I asked her the question is that I'm interested in how these things exist in our actual experience already? In other words, if this is a good and useful map, it's probably already functioning in us even though you haven't studied it. And it probably functions in instances in which a fairly complex event is going on.

[70:34]

Translating is a fairly complex event. Like writing a poem or something like that, it's a pretty complex event. So my guess is, and also coming from what she said, is that if you try to translate from the perception skanda, you would be unbearably slow. you'd be thinking, well, is this word, what's the meaning of that word, and you couldn't do it. In fact, most people I've translated with who've translated fluently don't know what I said after they've translated it. They don't know what I said afterwards.

[71:36]

It's not gone through the perceptual skanda. So it went through this skanda, they'd know what I said. So it has to go through the feeling skanda. to get a general sense of the concepts or views or basic pictures that are being presented in the language. And it has to go, I'm sure, through the association or impulse skanda. But you have to draw on associations. So that shows that you can join these two skandhas and leave this one out, in fact.

[72:46]

Then what I would think is happening is it's not going this way and then out. It's going this way. I think it goes this way. In other words, the translation is creating a skanda here, but not going through the skanda, but in effect, just as this skanda is produced this way, the translation produces it but doesn't go through here, but produces, in a sense, a perceptual skanda. Okay. Now, what is the advantage to Ulrike to study this and notice how she translates? If she makes it too conscious, then it will interfere with the process. But if she can get a sense, as she's translating, that this isn't happening, but this is happening,

[73:48]

she actually has a physical sensation of this skanda, which doesn't include this skanda. So, then she can also notice this skanda. And so when she translates, the more clear she becomes about this, at present she's letting the demands of translation force her into the skanda. For example, say that she's translating and she's thinking a little too much. Stellen wir uns einmal vor, dass sie es übersetzt und dabei zu viel denkt.

[75:09]

I could then come up with a very complex idea that she can't think about but forces her to translate from that as kind of. Und ich könnte dann einfach eine sehr, sehr komplizierte Idee präsentieren, über die sie einfach nicht nachdenken könnte während dem Übersetzen, und das würde sie dann in das Skandal Nummer zwei hineinzwingen. By giving her a sentence or idea that she can't handle here, it pushes her into this one. Now, I'm not saying I'm doing that to her, but I'm showing that you can kick people, push people into other skandhas. Now, again, what an analyst is trying to do by getting you to lie down on a couch and free associates, etc., is trying to get you into the feeling standard. So analysts are basically using meditative techniques to try to get you to come fish around in here. As she becomes more aware of this process, she doesn't have to be kicked into it or pushed into it by the process of translating.

[76:27]

She can have the feeling of this and start right out locating her sense of location here and start translating. Or create a sense of location that includes these two and excludes this. Basically, you can do that in Zazen meditation. So in other words, if she studied how she translates, she could actually learn something from that and bring that into her meditation. Like, if you look at it as a potter, If you studied what state of mind allows you to throw your best pots, the physical posture or your breath,

[77:51]

or how you walked up to the wheel. If you studied all those things, you could bring that very experience back to zazen. And use that experience to pot yourself. In other words, to put yourself on the wheel. Zazen. Then you could bring that experience back to your partner. And if you're a student, for instance, as I said to your daughter, you're studying for an exam, for instance, you can study in a particular skanda and And remember the associations that go with that state of mind you were in while you were studying. Even the room or odor or something like that.

[79:02]

And recreate that while you're taking the exam. and the information that you studied will come back much more vividly. So anyway, this has practical applications. I have a question. Yes. There is a psychological examination that waiters can't remember the costs for a long time. As soon as it's paid, it's gone. And so it is with examiners. There's been a psychological study done that waitress, once people have paid, can't remember what they paid.

[80:05]

And he feels it's the same with students. Once they've passed their exams, they've got everything. And he thinks maybe it's because they did it from the feeling scale and maybe it didn't go through the other scale, so it's gone afterwards. Yeah. I have a practice of following in various ways my consciousness and awareness in sleeping. And this is a little slightly embarrassing story to tell, but I'll tell it. So one of the things I've noticed, which I'm still trying to puzzle out exactly how it happened, and I just did it in the other room there, is I laid down on the floor for a few minutes. Five or ten minutes.

[81:19]

And there's a certain physical sensation that I know how to create. Which makes me feel completely rested or quite rested. And it takes me one or two minutes to do it, or ten minutes, something depends on the situation. And it may be connected with sleeping, and it may not be. But when I lie on my, this is the part, you're not supposed to talk about your body, but anyway, when I lie on my back, particularly if I have a cold, I sometimes snore. Anyway, and it can be quite loud and drive people out of the room. What's interesting is I can lie there and hear people coming in and out of the room.

[82:39]

And I can examine a topic like while I was lying there just now, I was examining the topic of karma and turning it around. And I was hearing the birds and hearing people coming out of the room. But I couldn't hear myself snore. But I could hear it sometimes. So it's interesting. I was concentrating. I'd hear it sometimes. Now I know. But even when I concentrated, I couldn't hear it all the time. And Ulrike came in and said, you know, you're probably, even in the lobby out here, the bathrooms there, you know, probably can hear you.

[83:42]

So I said, geez, I was only hearing it every, you know, few minutes and then it was happening all the time. I find this extremely interesting. And I don't exactly know what's going on or how it works. But one thing that seems to happen is there is a stream of consciousness Well, let's put it another way. If you take a camera, the camera does not photograph itself. It photographs what's in front of the lens.

[84:46]

You can't make the camera photograph itself unless you put a mirror in front of it. So there's a certain quality to daily consciousness where you're holding a mirror up all the time. So you're hearing and seeing yourself while you're seeing things around you. But when you go to sleep, that mirror is taken away. And since I've tried to slow down the process of going to sleep and study the transitions, I can take the mirror, or the mirror goes. So I can hear things that are going on in the room and think about something, but the mirror's gone. So kann ich also bestimmte Dinge im Raum hören und auch untersuchen, was los ist, aber der Spiegel ist weg.

[85:51]

And then the next step is you stop hearing the birds and the people around you consciously and you move into a stream of dream or other association. Und der nächste Schritt ist, dass man jetzt aufhört, also bewusst die Vögel und die anderen Umweltgeräusche zu hören und dass man jetzt eingeht in so einen Strom von Traumbewusstsein. Other than telling this as an anecdote... I'm saying something that consciousness is pretty mysterious. And how you're conscious in your dreams or not conscious in your dreams and how conscious can be selective and hear the birds but not hear a noise that's driving everyone else in the room a little crazy. And I completely can't hear it. I'd swear it wasn't occurring in the room. So can I trust my consciousness? Anyway, that's a little anecdote. Now, when you have experience, where is your karma stored?

[87:21]

First of all, it's stored where it happens. If it happens in the feeling skanda, it's stored in the feeling skanda. And you can't retrieve it, all of it, through the thinking skanda. Because it's stored in a way that's totally in this skanda and inaccessible to this skanda. So Ulrika can probably recreate the lecture, which she can't remember, but probably could recreate it if she could enter her feeling skandha and then generate it out of the feeling skandha into the thinking skandha. In other words, since the translation doesn't occur through the thinking skanda, or that's minimally used in the translation process,

[88:29]

The content of the lecture is not stored in the thinking skanda. So she can't remember what it was afterwards. Because mostly our memory is tied, the way we remember things is through the thinking skanda. And that's because we identify the self with thinking. So most of the identification of self occurs through, and our experience occurs through thinking. This means that most of your experience that occurs in the feeling skandha which is by far the majority of your experience is inaccessible to you.

[89:53]

or only indirectly accessible to you. I think that's a serious problem. Why aren't our experiences stored in the info-scandals? They are. They're stored in every skanda. Oh, I... Oh, no. I thought they were only stored... No, no. They're stored in every skanda. Okay. Nowadays... Let's take music. Music... is and is in many cultures a very developed way of communicating. People sing together.

[91:12]

They'll remember a lot of stories and stuff through singing and an oral tradition. Yes. And as all of you probably know, that a certain song you hear from ten years ago, immediately has association connected with who you cared about at the time or what was going on or what was politically happening and so forth. So songs are, memories are stored in songs. Now, we want to think in entities. But I'm handling this bell.

[92:17]

So this is a hand. That doesn't have much meaning at all. That's a word. Turns it into an object and a noun. But this is handling. And when I handle this, it's quite different than if I handle this. And if I take my feet and try to handle this, or feet it, it doesn't work very well. So there's many handles.

[93:16]

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