The distinction between the object of consciousness and the field of consciousness. Although the field of consciousness arises from the object of consciousness, The field of consciousness which you all have is not limited to the object of consciousness. And is also a fact of cultivation. It doesn't happen automatically. It's pretty automatic that we see an object, but not automatic that we notice that a field of consciousness or high consciousness arises.

[01:04]

Okay, now I'd like to just use the time we have before lunch, and we'll have lunch about 1. And return at 2.30. And then we'll go to 6 or, to be safe, let's say 6.30. Yesterday, I think we stopped about 6.20. And... Okay. Um... Other years we've, for some reason in Berlin, more than any other place, had a dinner together afterwards. I don't know if you want to do that this year.

[02:06]

If you do, we can consider it. Which not everyone came to, but a lot of people did. Okay. So I'd like to use the time between now and one o'clock just to hear something from you. And I really appreciated how much you all talked yesterday. Yes. What's the relation between residing in your body, Virginiana, and residing in your breath. Do you want to say that in German?

[03:06]

First of all, all these things are not different. But just try it out. This seems like a quite intellectual question. If you put your mind in your breath, it's different than putting yourself in the field of proprioceptive body consciousness. But of course there's a relationship. And if you haven't developed the ability to reside in your breath, it's probably pretty difficult to move to a proprioceptive body consciousness.

[04:13]

You know, One element in this that's important is that you have a whole life at a proprioceptive level that never reaches a mental level. In other words, I may know you or you or you proprioceptively in ways I could never explain or even think about. In other words, every level is not translatable into every other level.

[05:18]

The simple example is like in the five skandhas. To know yourself fully in a feeling skanda is to know your feelings through your feelings. That isn't to know your feelings by thinking about your feelings, but to know your feelings through your feelings. It's different from this step. This is different from the third scandal. And as Hermann pointed out yesterday, our culture tends to live here more and Japanese culture tends to live here more. And I have the impression that India lives more down there. Different cultures kind of develop different glues, different territories to put things together.

[06:28]

And so if you don't separate things out, you actually don't know a lot about yourself. Because then we're always trying to translate things into one level and you miss ways in which exist, but we don't have access to because we're trying to translate all the time. So early psychology, when everything was tried, you tried to get the client to be conscious of everything, be able to talk about everything, can be very therapeutic, but it also limits the territory that can be reached. Okay.

[07:30]

I just want to know what you really mean with proprioceptive. It's originally a medical term, and I don't remember the root of the example. I used to have a good example of it. I can't think of an example, but it's like a... Yeah? Isn't it the receptors which sort of turn automatically to the brain and back, sort of make a conscious, but act directly on... like a signal reflex who... Yeah, if you catch a ball, you catch it proprioceptively.

[08:38]

Or you bang on your knee and it goes up and you may not notice it. No. I think it gives the feeling of your body is in the space. That's right. Proprioceptive originally comes from how the body knows it's upright, not through the mind, but the body itself knows it's upright. That's how it was first used. Cell consciousness, in a way. Cell consciousness? Cell consciousness, it happens. The whole body is in the world. That means the body knows itself, but not mentally. No, but it has nothing to do with the... I mean... Cells. No, it's on a much higher level. You know, when you put your arms like here, so there are many of receptors in your muscle that tell your brain that it's in this direction. And just to move it, you have to know where your arm is. I mean, on a low level. This system is the proprioceptive system. So it's just that you know how you are now, how you just sit now.

[09:39]

And you go into it, and you feel it. Ah, I'm sitting like this, or my hands are stretched out. It's on a very high level of the nervous system. That's the origin of the term. Charles Olsen has written a whole long poem called Proprioception. It's been used in recent years for an extended meaning. It's used in body awareness therapies a lot, the way you become aware of certain body conditions and body feelings. Okay. Is it possible to be in two fields of senses together?

[10:48]

Of course. Of course. And mind is the combination of all of them. So you mean you can get all these things together in one point in your consciousness? Yes. But you have to find that out by developing each one separately. Yes. Yeah, but the thing is, it decreased my opinion of what I learned, that your consciousness is like a spotlight, that when you smell, I mean, when you taste, then your attention is to the taste, then you don't see really, or you don't hear really, because that goes in the background, because your consciousness is on the yellow. You want to say that, Jim? I have a problem with the fact that one can be in all fields at the same time, because I have somehow learned or somehow read, I have also believed, I do not know if my experience is so, that one can only be in one field, for example, if I taste something consciously, then my eyes or my other senses are no longer in the background,

[11:56]

So it's very difficult to look at this window exactly now and to taste it properly. For me. But maybe I just did it wrong. Okay. Maybe there's some confusion here. I mean, maybe tons. When you practice this, okay? And this is just, you know, you all have these faculties, that's no big deal. When you practice this, you practice

[13:08]

this particularly all by itself and not the others. That's one aspect of the practice. Another aspect of the practice is you bring all the others into this one. So they often say, hear with your eyes. So that's part of this practice. And so forth. And then all of them are definitely brought together in the mind. And I'll discuss seven and eight this afternoon. And how they relate to this. This is considered a very complicated system, but I don't think it's so complicated, actually. But it's the basic psychological... system of Zen Buddhism and it's taught in lots of different ways but I'm just laying it out here because my own experience was when I first studied this in 61, 62 I understand it far better now

[14:29]

But I realized it then. And I only needed a little exposure to it, and suddenly, boy, it changed things. But how it worked with the class scoundrels in the temple, I shouldn't know anybody. I mean, I was exposed to all of it, but I didn't have to teach it, so I just let it happen to me. I took the Lankavatara Sutra and read a paragraph a day for about two years. And I didn't go on to the next paragraph until I'd practiced as thoroughly as I could the preceding paragraph. So I went through the whole book. It took forever.

[15:39]

Every lunch I'd get my bagged lunch out. I was working for the University of California. I had a favorite place to sit where all the ginkgo leaves would come down in the fall, very bright yellow. A lot of little street. I'd eat my bag lunch, read my paragraph, and I'd sit there, and people knew not to disturb me, because from my office, they'd say, oh, there he is. Yeah. It was okay. Yes? Yes. Yesterday I was at the Kronenblanke. I looked into the water and saw the trees.

[16:50]

I saw how the trees shriveled in the water. And suddenly it became a whole unit. It was no longer separated by the water line, but the trees were all green and like a carpet, a floating carpet. Now I wanted to ask what it has to do with icon business. Yesterday I was at the Krummelangka too, and I looked at the surface of the water, and all of a sudden the boundary between the reflection and the objects in the sky disappeared. Now my question is, has this something to do with eye consciousness? Of course. But many things happen if you do them. But many things happen if you do them. That's not the only boundary that will disappear. Because when you practice this, you begin to see the world in a different way. And outside of personal descriptions. And outside of cultural descriptions, both Asian and Western.

[17:51]

The point of Buddhism is to be outside of culture. And some Zen teachers are enlightened within their culture, but the best ones are enlightened outside of their culture. Mm-hmm. Okay. But it makes use of your culture and your personality. But some people haven't said anything yet. Say something. He was a foreigner. Yeah. No, not you, me. I mean you. Not me!

[18:52]

I have a question about this field of consciousness in the sense of the eyes. I always have the idea that if I am the object, where is this field? Is it really just the space between me and the object? Or does it mean that what I am actually doing can be the sense, and not just this, to the object? Or is everything else also the sense? I have a question to the eye consciousness. Does that mean that feel that you mentioned, it only stretches between my eyeballs and the object of consciousness, or is it something that really expands? That's a good question, yes. Good question, yes. Good question. You establish the feeling of it first between two points. The more you have the feeling of it, pretty soon it isn't limited to the objects. It doesn't need an object anymore. But this is also related to the sense that I've often, often, often pointed out that our usual way of thinking is that space separates us

[19:57]

And the Buddhist way of thinking is space connects us. Yeah. And how does it happen, what you just explained, when you try to hear with your eyes? You can't exactly try to hear with your eyes. This is a gift. You can't exactly try to do these things. In other words, you emphasize the field of eye consciousness to the extent that you can have a sense of that. But then whatever happens, happens. I mean, really, this requires a kind of knowledge of the possibilities and with sincerity to immerse yourself in life.

[21:25]

Without any sense of attainment or being in a hurry. Because if you're in a hurry, you won't notice. Because the level at which you notice are so tiny little things that you've got to not be in a hurry, and it often catches you by surprise. For instance, I mentioned yesterday you can see your chakras turning. Well, I had the experience for years I didn't know what I was seeing. And I just thought it was some kind of distraction to my meditation. What is your good example? I think in dream space it's kind of easy to see sounds. I think everybody has the experience. And I remember once I was in a disco and the music was so loud that really I started seeing this red and green, yellow bubble.

[22:58]

What were you taking? Yesterday when we were walking you said something and I said, well, I'll mention that tomorrow. I forget what it was now. Something you noticed. In any case, something else? I would like to know something about the chakras, between the hands and the chakras, because I was very confused yesterday when it suddenly appeared, and now with this sentence again, I thought for a long time that it was a distraction, and I don't want to know anything about that. I'd like to hear something about the connection between Zen and chakras. You just said that this experience you had for a long time thought it was distractions, but I'd like to hear more about that. I'm getting a whole lecture on it in Vienna.

[24:04]

Do you want to come? Well, this is one of those peculiar areas in Zen Buddhism, and it is almost distinctly not taught in Zen. And it's only taught to certain students who begin to have certain experiences which requires you to teach it to them. Because what's considered extremely important in Zen practice is to discover these through your own experience and not as a system. So Zen simply refuses to teach it as a system. And I know people who learn it as a system, and they don't learn it with much subtlety, because the system then shapes how they experience it. Now this is the disadvantage of not having a regular teacher.

[25:16]

Because to teach this fully, I would have to see you regularly. And I'd have to look at you and see what's happening. And see what you know. Then I tell you something about what you already know. Which might lead you to see something new. The process might take a year and a half. But at the end you'd really know them. There's quite a lot of things in Zen like that. So I mentioned that so that you don't think then ignores the things, but I don't teach them as a system. Last night I mentioned to Ulrike, after we finished going through all this, I said, now, how this works with your channels, I'm not going to teach you.

[26:25]

It's not that I'm withholding something from you. It's just there's only certain ways it can really be taught. The way Zen works is a practice. But I appreciate your question. Yes, Beat. If you put all consciousness together in my consciousness, is there then this feeling of one taste? And the other question we mentioned, this state of not meditation, is it like the description of a living Buddha? Living Buddha? Living Buddha. Yeah, it can be.

[27:34]

Yeah, say it in German, yeah. . [...] Okay. In these six dharmas, which is, what Vittara teaches is five dharmas, I'm teaching six dharmas. Because you should know that at the time most of these citras were written, there was a whole numerology about the power of ten. And they tried to fit everything into lists of ten and five and things like that. They don't always fit, so you can make your own list from your own experience. Well, we can turn this into five if we put it into right knowledge.

[28:36]

It requires right knowledge to know these. So that way there'd be naming, appearance, discrimination, right knowledge, and then wholeness, emptiness, suchness would be one. One taste occurs everywhere. That's just... Why do you always want to go to the highest level right away? Anyway, one taste occurs everywhere. But as a realization, it's usually dependent on this kind of practice and coming out of this kind of practice. But one taste is also one of the aspects of what's realized if you have a full satori experience.

[29:43]

Non-meditation means that everything is meditation. That there's no effort anymore. You don't have to do meditation or make any effort because it's just the way you live. I want to drink. What? What? Maybe it's just a problem with translation. I always wanted to know, do you always translate mind with spirit? Not always, but sometimes. Not always. I'd like to know about the thoughts. Where is the mind in all this? If it says uncontrolled mind, does it mean uncontrolled thoughts? A question is about this mind, uncorrected mind.

[30:49]

Does it mean uncorrected thoughts? Yeah. Thoughts and feelings and everything else. So at the end of this afternoon, ask me this question about uncorrected thoughts. about thoughts and et cetera. I hope I have responded to that. I'd like to ask you, I'm scared to ask you, how you feel about my giving you all this stuff. I'm afraid you'll say, oh, it's too intellectual, it's too complicated, and you make your life... No, no, no, it feels bad.

[31:49]

And this is exactly where I am all the time. It might be very much your focus. Yes. Sitting is still possible, but reflecting on everything and taking it into my life's process and also in the right order. I'm always sketchy about you. I'm still in my college, and at the same time, you know, it's like, I mean, just meditating by myself is difficult enough, but in two days, this is all has slipped my mind, and you have slipped my mind and body, and then I'm by myself again.

[32:53]

So what... But your eyeballs, your eye consciousness is still with you. I can see your nose is still there. What? I can see that his nose is still there. Yes, it's still there. It's not so scary. But... The fear is of course... The last time, a year ago... I understand a lot and if I can go on, I can't say. It's not my problem, but... I regret that you are gone and everything slips from my fingers and we need a monastery here. Well, I'm actually trying to tell you this stuff so it won't slip through. I'm trying to tell you in lots of ways. So it's trying to sneak it in when you're not looking. But I'm trying to distract you here.

[33:58]

So it will stick. I hope something sticks. Okay. Anyway, I was going to say, I'm scared to ask this question. But I would like to ask me six months to see if anything is stuck or turned out to be useful. So if we're going to go to lunch, I think... You had something to say, though? How can even these dharmas, when finally they don't have an inherent existence? If you believe in something that has an inherent existence and hence then is impermanent, then it decays. Everything changes.

[35:01]

So these don't have an inherent existence, so they're permanent. We Buddhists are not so easily caught in that. Also, by the way, in relation to what you said, these things are taught when they say it's taught with a sentence that comes before it all. This looks like philosophy, but these are things philosophers don't know. Okay, so let's come back at 2.45, all right? Thank you very much. Rika? I feel to balance she has to be my feminine nature.

[36:12]

But now this big guy, I have to be the feminine nature. So I'll do my best. I'll do my best. The reason I've been teaching this to you as part of a system is I think you actually, though you don't learn it all or no reason to probably, but you learn it better, the parts, if you see it as a system. For instance, I spoke about, for years, I've been speaking about perceptions, feelings, etc. But just in isolation, nobody really understood what I meant in relationship to this particular kind of consciousness and so forth.

[37:14]

So if you only remember one or two things, but you can know and feel that it's part of a system, I think it'll work better for you. So I think the thing for me to do is just finish it off, and then we can do something else. It doesn't finish you off. But we can see what it means to us, but I think I'll finish it. Okay.

[38:37]

Now, this impulse is here. It's also pre-conscious. Also volition. I know it's a little small. But you can come up later, buddy. So this mind is conscious volition. And impulse is his pre-conscious volition. Okay. Now... What? Oh, yeah. Now it's these two which stir these.

[39:58]

Now let's go back to Krumer Lanke. Now if you imagine that Krumer Lanke was the repository storehouse. This is called the Alaya Vishnaya. And it's the most famous of all the Vishnayas. And some people have tried to equate Jung's collective unconscious with the Alaya Vishnaya. I'll write it out just because it's quite famous. You run into it in various books and stuff. Yeah. Okay. So if you imagined Krummelanka as the Alaya Vijnaya, and every fish that's ever swum through it,

[41:27]

the impressions of that fish are still in the water. And every leaf that's fallen on the surface is still there if you look closely enough, even though the leaf long ago sank to the bottom. And every old branch of a tree that that four centuries ago disintegrated, still the traces are there in the lake. And at the same time, this lake is constantly receiving impressions. As you spoke, what is your name? As Rosemarie spoke about seeing the reflection of the trees and all in the lake, the lake is constantly receiving impressions, reflections, so forth.

[42:43]

Okay. And in fact, that song from the 20s, I believe it was a song from the 20s, about the Krummelanke. Does anybody know the song? Can you sing a little bit for us? It's impossible. Can you give us a few words? I went around with her, around the Krumalanka. And sat on the bench. That rhymes, that's the same rhyme, you see, bench and Krumalanka and banka. Banka and Krumalanka, okay. If you listen closely to the banka of the Krumalanka, you can still hear that song rising from the surface.

[43:56]

That's the laya vijnaya. That everything that's ever happened to you, no matter how slight, how small, and whether you remembered it or not, is in the Alaya Vishnaya. Now, how do they get in there? They get in there through the eye consciousness, ear, nose, tongue, body, mind, etc. They get in there through all of your senses. Now, some go in through object consciousness. And those usually go in through your script. Do you understand script?

[44:59]

Your description of the world? Like the script of a movie. Like if you had the experience of sitting in Zazen, you'd say, this is me. And then something comes up that you didn't remember. You say, that's not me. But it happened to you. It would be like the current deep concern for the battered child. You find out, I mean, people don't remember that their father or uncle or aunt or somebody molested them sexually. It's not in their script. That's not who they are. But then sometimes if you do meditation or something happens, you suddenly remember this episode that you've completely written out of your script.

[46:14]

Do you understand what I mean? Okay, so you have experiences that are not part of your script. Now, the... What seems to be the case, as you practice meditation, for instance, that you find out that many of the experiences that are characterized of meditation you had before, but you didn't notice them because they were outside your script. Okay, so Neil might have a memory of himself where he knows how he became a doctor. And a student revolutionary, whatever you want.

[47:17]

But when he's meditating, he suddenly discovers that there are experiences that led him to meditate which he never knew before. In other words, he may have started meditating because somebody just got him to do it and he didn't have any idea it would interest him. Then when he starts meditating he says, this is pretty familiar to me. I can see I had a history, but I didn't tie the dots together. In the fullest sense of that you have a history of a Buddha, but you just haven't put the script together yet. In the most comprehensive sense, you have the story of a Buddha, but you have not put it together.

[48:32]

So, the experiences that have gone into your alaya vijjnaya through object consciousness are usually part of your script, but not always. So, what has now entered your alaya vijjnaya through your object consciousness Okay, the things that have gone through into your Alaya repository through field consciousness usually aren't in your script. So you have a whole history of impressions received through field consciousness that you can't retrieve until you develop field consciousness. Did you understand that? In other words, you have many unknown histories that until you develop consciousness, a certain kind of consciousness, you can't live them, you can't retrieve them.

[49:39]

It's as if images of the world passed into the lake when the lake was choppy with waves. And you noticed those. And you noticed many of them. You didn't notice all of them, but you noticed many of them. Then there were some times when the lake was perfectly still. And you're not perfectly still, so you didn't have any experience of yourself when you were perfectly still. Perhaps it's like deep sleep, dreamless sleep. Or perhaps if there's moments of silence in your activity, that you don't notice these moments of silence.

[51:01]

And at that moment the moon, completely clear and full, without a ripple in it, passed into your laya vishnaya. Or certain experiences of other people, of yourself, were there in a wonderful wholeness, but you only remember the things that came through the waves. Because the waves are your ordinary self-conscious consciousness. Okay, now that's the sense of what this alaya vishnaya is. And remember I said that the word citta means the mind in its allness or fullness and also the mind in its centeredness.

[52:18]

So, this whole system is called Sita. This is the mind in its wholeness, which includes the mind and experiences you don't know about. Okay, so far so good? Yeah, I'm a little bit confused. I understand that concerning my personal way of experience. But you started with comparing it with the Krummelanke and stuff, that there's a layer of the Krummelanke mixed up with... The Krummelanke is just... I used the lake as an image for your storehouse here. Yes. If you had experiences in the childhood, bad experiences, and if I understood it right, you were still there, and so you have not recognized them, and now you don't know them.

[53:38]

Yeah, but they're still here. And so you must get still again to recognize them. You don't have to, but if you want to. In other words, you can sit zazen in such a way that those kind of memories are likely to come up. Do you want to repeat your question? No. If there have been experiences that are not accessible to the memory, do you have to be quiet again to get there? Sorry. What did you say last? You can sit zazen in such a way that those kind of memories come up. And particularly in zazen, if you're in a zazen which doesn't emphasize stopping thinking but allows this to happen, One common experience that comes up is women who've had abortions

[54:50]

And they had them rather, very good reasons to have them, and they just hadn't an abortion. And they'll sit, never thought much about it, and then they'll do a sashim, and the second or third sashim, they'll suddenly start grieving for this baby when they never grieved before. But for whether you're male or female, there are many experiences that you start grieving for. that you didn't even know they were there, but the grief is there. Then you have the... this kind of practice changes you. It changes the basis from which you arise. Then at some point you have a grief because you loved the person you were.

[56:00]

As much as the person you were suffered and was mixed up and confused, it's who you were and you got used to him or her. Then you realize you're changing, you're glad you're changing, but you grieve the person you were. Okay. I would like to ask to which of these eight you not... Vijnana belongs to the dream body, to the fifth or to the eighth? Well, first of all, we'd have to establish what you mean by dream body. Well, in dreams you have an access to... It is my experience.

[57:02]

You have an access to... Are you... things come together which in your awakened consciousness you wouldn't bring together. And my experience is more it arises from the eighth level. It comes from this Lagerhaus, or how do you say it? Restore? Storehouse. Storehouse. And it becomes a form and all these senses are also mixed in this bringing it to a form. but it arises from this storehouse. Is this correct? Yes, of course. Where else would it come from? I wonder, because also I experience that the eye and ear and nose and all the senses are very often involved in this process.

[58:04]

Let me come back to the question. But can I suggest you don't try to figure things out so much? Do you understand? Yes. I have a question. Vaya and things which come up in meditation are the things which I make myself? Everything is your own mind. Okay, let me go on with this and we'll try. Now, this is an attempt to create something which deals with mind and non-mind.

[59:16]

And non-mind means knowledge of the world that is such knowledge in such totality that it doesn't exist in differentiation. And that it can't be broken up. This is also called Buddha knowledge. And this is also a system which tries to deal with the phenomenal world as consciousness, as well as you, sentient as consciousness. Okay. All right. Now, the repository... What shall we call this?

[60:17]

One word. Shall we just call it the storehouse? Is that easiest? Yeah. Storehouse. And what do you call it? The lagerhouse? It's not the best of terms, really. It sounds like where you get a little drunk. Sorry. No, no, no. Yeah, couldn't we call it by its name, Alaya? Alaya, you like this? You want... Speicher, okay. Such. Speicher. Storehouse? Yeah. Okay, storehouse, all right. That's what it's most commonly called, is a storehouse. Sounds a separate thing. Okay. Okay. So I think you've gotten a feeling for the sense of the storehouse. Everything that's ever happened to you is there. Slightest and big things. And everything that is happening to you is there. So it's a very holistic thing.

[61:29]

It's not just part of your memory. It's not just what's in your script. It's what's outside your script and in your script. Okay, now, impulses number seven... are kind of a pre-conscious state of which these seeds in the storehouse, seeds of memories, coming to your mind. Would be a little like this. You'd have... The first five, eye, ear, nose, tongue, and then body, and then mind.

[62:37]

OK. So what you'd have is you'd have a kind of this unit, right? And you have body a little bigger. And you have mind the biggest. Okay. And then you have this resting on this, number seven. And then here you have the repository. And it rests in this point. And it's this movement of energy here which causes things to be remembered Or passed in. Does that turn it clear as an idea? Okay, so I'm this repository of consciousness, you know, that I have in my storehouse.

[63:42]

And I smell a flower. And I smell a flower. and that flower causes memories to come up. So there's a certain quality to any experience here which causes memories to come up. And this point is a kind of unconscious volition. or unconscious intentions. And here you have in mind, not only do you have mind, but you also have conscious intentions here. So here we have intent is very important.

[64:44]

And it's interesting in Castaneda's system, intent is very important. And in Buddhism, your vow and your intent is very important. And we take vows to practice. Those vows function right here. And the more deep and powerful your vows are, and clear they are, The more powerful you have a relationship between the alaya vijnaya, the storehouse, and all your sense fields. So without intent, without any intention, the system is very passive. So you want to make your intention very clear.

[65:50]

So one of the intentions of practice is to deepen your intention of how you exist with others. Okay. Now, I put the word cheetah up here before, remember? C-I-T-T-A, right? That names this whole system. And if I put bodhi here, V-O-D-H-I, you recognize that. Bodhichitta means the vow to realize enlightenment. So, The vow to be a certain kind of person, the vow to realize enlightenment, is the source of the enlightened mind.

[66:53]

This means mind in its wholeness with enlightenment is a Buddha. Bodhicitta is often associated with a liquid, sometimes with sperm. Bodhicitta is often identified with a liquid that you can move in your spine. It's as if you could take this whole sense of mind and condense it into a feeling in your body, turn it into a deep intention to realize the fullness of this life with everyone and that deep intention becomes

[68:05]

sort of condensed enlightenment mind itself and it moves in your channels and produces bodhichitta. So also practicing this way is how you create the jewel of bodhichitta. So in some ways this is a little like alchemy and it's considered a kind of interior alchemy. Because alchemy is looking for the precious substance to turn ordinary things into gold. So here you're turning your ordinary perceptions into enlightenment mind which then in your body and in your mind enlightens you. And in any case, the link between your fields of consciousness and your storehouse of impressions is conscious and

[69:13]

pre-conscious intent, which exists here at six and seven. And the nature of pre-conscious intent, the nature of intent will produce dreams, associations, moods, and so forth. So dreams is just this These two things coming together in the dreaming mind. But they come together through certain seeds. Usually a dream appears from a certain event or something. That seed produces the dream, drawing on the storehouse and your fields of consciousness of the day. But the dreams are usually produced by certain seeds or seeds.

[70:30]

But why do they also relate to the upper area, so to speak, the event of the day? Why do they come together? Okay. Does this memory relate to this life? It is fundamental. So in dreams, who knows what happens there? Some people would say that all of your past lives are here. Some people. Some people, yes. The idea of reincarnation is not intrinsic to Buddhism. It's built into Hinduism, it's not built into Buddhism. Buddhism in the sutras exists without believing in reincarnation. And many Buddhists do believe in reincarnation. And it's particularly the popular Buddhism of the masses.

[71:43]

Sukhira used to say, I always admire people, Zen teachers who believe in reincarnation because they practice so hard. But I have no experience of reincarnation, so I don't teach it. It would be a belief. You could believe it or not. I don't happen to... I don't think about it. Maybe it's the case. But my commitment as a Zen teacher is to teach what I know and experience. And that I don't experience is just an idea. And it's not... I've had quite famous Zen teachers, Buddhist teachers, come up to me and say, don't say you don't believe in reincarnation. We don't tell that to people. People believe it, you should let them believe.

[72:52]

But it may be true, I just don't know. I'm happy to end this life whenever it happens to end. I don't think anyone needs me reincarnated. Enough trouble in this incarnation. I'm not looking forward to inflicting myself on any more seminars in the future. Millennials of doing seminars. We have these six dharmas I mentioned to you. So, naming is... Being able to see something as we suggested, just bell.

[74:10]

And the next dharma, and why it's the dharma again is because you can just see it as a unit sort of in spatial consciousness and awareness without a lot of connections. And awareness or presence arises when you just name something, while if you think about it, consciousness arises. Now I'm making a distinction between consciousness and awareness. That's good enough. And the next is appearance. And the third one Discrimination.

[75:23]

Now, discrimination there relates to, well, a lot of what happens over here. Okay. So discrimination would be to see, to be able to discriminate in the sense that you allow all the associations to come up, but you're not thinking about them. It's sort of like... brainstorming or free association in therapy or something. And that's the state of zazen. You're allowing all this, and a lot of stuff comes up, but you don't think about it. Now, Wholeness means, I think the best way to talk about it is mandalic thinking.

[76:28]

I have not talked to many of you about that, have I? Some of you? Okay, that could be a whole week's session. I'll try to be simple. Be simple. A mandala is a circle. But a mandala can also be a fragrance. It's whatever brings things together. Now, the example I usually use is if you look at a garden, you see a lot of flowers and insects and stuff like that. That's the way you see it. An example for me is, you look at a gardener, you see flowers, insects and all sorts of things, and this is the way he looks at it.

[77:31]

But if a gardener comes out and looks at it, he sees that this particular flower has these other flowers living beside it, has particular insects around it, and has its particular season. And these flowers over here and so don't have much to do with it, but these flowers have a lot to do with it. The pattern of fertility that makes this flower work is the mandala of this flower. That makes sense? So you look out, and the gardener sees the mandala, that flower, and he looks over and sees that flower, and he sees a different mandala for that flower.

[78:32]

So for the gardener, the garden is an interlocking series of mandalas. So that's seeing the larger wholeness of the flower. Now each of you has a particular mandala. And this room is an interlocking flower of mandalas. Each of you needs a little something different from the teaching. So in teaching I'm trying to present enough for all the different mandalas here. So now The mandala also means, in this Buddhist sense, it means the in-betweenness.

[79:50]

In other words, again, there's a certain something in this room right now, There's a certain in-betweenness in this room. A seed presence. That you are all simultaneously generating. And if we can feel it, and each of us feel it, we'll carry this room to the next moment, to the next five minutes. in a way that we won't if we don't see it and feel it. Now, you know, if you juggle, You can't look at any one ball.

[80:54]

If you do, you dropped it. And you have to kind of look at the field of the balls. Well, that field thinking, field seeing is actually a technique of seeing. There's various techniques of how you look or how you gaze. in Buddhism. And one is to be able to see fields rather than objects. And if you can see a field and feel a field, you much more have this mandala thinking, you can see the mandala situations. Without going into more detail, this is a dharma. In other words, you can see the mandala of each situation, this is a dharma. You're seeing the wholeness of each situation. So that's this dharma here.

[82:13]

Now again, I think the easiest way to say something about that is to say there's a divided world and an undivided world. Or we can say form and emptiness. Or we can say the deep ocean which turns into waves and goes back into the deep ocean. Now, this is somewhat similar, wholeness and emptiness. And you can lump them together. But the actual practice with them is different, so I separated them. And the word sunyata, which is the Sanskrit word for emptiness, technically sunyata means fullness. So, when you... See when, okay, give you a call.

[83:39]

Somebody asked Dongshan. He actually said, which body of the Buddha does not fall into any categories? But you could say, simplify it, because the question doesn't have to be that sophisticated. You could just say, in what way does reality not fall into categories? And Dungsan said, I'm always close to this. Do you understand? What? Once more again. He was asked, in what way, what about, is there any way things don't fall into categories? He said, I'm always close to this.

[84:39]

Because he is a category. He doesn't completely disappear, but he can be close to it. So this is also a turning word, like there's no place to go and nothing to do. So you can turn a phrase like, I'm always close to this. Okay, so when you begin to see the world so that it's not coming into categories, If you're beginning to get close to seeing the undivided world, so when you say in the Heart Sutra, no eyes, no ears, no nose, no mouth, technically in the Sutra that's a denial of these Vajrayanas.

[85:54]

Because if we were translating it, it says first the five scoundrels aren't there. Then it says these eight aren't there. From object consciousness, you're very much in the divided world. When you move into the field consciousness, you're in the world of wholeness. When you say those don't exist, you move into emptiness. Okay. And that emptiness is, you feel that emptiness is a kind of bliss in your body. And a kind of radiance in the way you see things. This is actual experience. This is not theory or something. So it means when you begin to see... So this dharma, you're taking the names off, right?

[87:08]

Naming them and peeling the names off. This dharma you're just seeing the appearance. In this dharma you're just seeing everything floating at once without tied to a script. Okay, it's a way of seeing. You can just look at things that way. They occur that way. The next dharma is to see them in wholeness as a mandala. You take all the things floating and you see them suddenly as a mandala. That's another dharma. The next dharma, you see them turn into radiance with a blissful feeling in your body. Things almost disappear. So that's the fifth dharma. Yes. The satori would be entry, entry into that, yes. But it's also not, it's also, this is just a way that you can find yourself perceiving.

[88:21]

I mean, first a little taste and then more and more and then ability to generate it if you want to. Okay, now suchness here means living in both at the same time, wholeness and emptiness. Because suchness literally means non-conceptual perception. You're perceiving in-betweenness all the time, you're not perceiving this or that. Okay. Or you're perceiving simultaneously wholeness and emptiness. So you're living one foot in the divided world and one foot in the undivided world. This is exactly what the word Tathagata means.

[89:52]

It means the one who comes and goes. Tathagata means thusness or suchness. So the Tathagata Buddha is the one who lives in coming and going of form and emptiness. Now, this is not the form of object perception. That's included. But it really means the form of field perception shifting from wholeness to emptiness, emptiness to wholeness. And that's considered the condition of bodhisattva mind. That's why the bodhisattva stays in the world and yet tastes or lives in enlightenment too. This is the theory and it's true.

[90:54]

Now most people in their lifetime of practice won't realize this fully. But many people know it a little bit, and many people, some people know it quite a bit. And it requires quite a lot of confidence and feeling secure in your life. And that's the practice of these things which develop completeness in all of us. And when the suchness or one taste is when you feel the taste of suchness on everything.

[91:55]

Everything's different, but you feel this taste of suchness in everything. That's called one taste. which is one of the fruits of the initial practice of one-pointedness. Suchness you might call multipointedness. Okay. There's Buddhism in a nutshell. Do you say that, Jeremy, in a nutshell? Yes. If you start or begin to... not to name the world, or just to see it as it is without name, then you come in the state that you can't react to the world.

[92:55]

Yes, but you go back and forth. You're not in the non-naming world all the time. But then you must be very quick in it. Like Elizabeth, don't try to figure things out quite so much. Because First of all you know the possibility. That's enough. And then at some point maybe you have the taste of this sometimes in zazen or some moments during the day.

[93:52]

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