No, I think we should, I hope we can try to make sense of this, what we've discussed or I've said so far, make sense of it together. I'm trying to make sense. in knowing the teaching for decades now and finding myself in the midst of it and practicing for those decades as well. exploring it with wonder and with skepticism. And I have to speak, of course, with you in translatable units.

[01:08]

And that's probably good because I have to think, feel it in units. She can translate and that maybe makes it clearer. Now someone said to me just before lunch, She doesn't sit all that regularly, but much of what I'm saying resonates with her experience and her experience with clients. So, of course, I'd like to know what resonates with you and what extends your, provokes your interest and so on.

[02:23]

Okay, I'm here. Listen. Okay. Nothing happened to you in the morning? Maybe I should go upstairs and come back down and start again. I do wonder what's the relevancy for therapeutic practice. For example, how much do my clients need to understand that in order to make use of it fruitfully, for example, in relationship to the practice of each of the senses? Probably not. They don't need it at all. But you might need it.

[03:43]

And sometimes there's resistance against such practices in therapeutic settings. I should think so. But what about you? Well, I'm true to the future. Well, I thought about the different possibilities how behavior can be developed. And one idea is the different stages of the self. And the whole rational cognitive way of looking at it. that has very little relationship to the centers that neuronally direct our experience.

[05:14]

With my clients, I always have to go into direct sensory experience, otherwise nothing happens. Yes, but this whole idea and practice of the Vipassanas is rooted in direct sensory experience. Its dynamic is that through the five senses, enhanced five senses, attentional five senses, You can be rooted in the immediacy of any situation with another person or whatever. And the more thorough that rooting is in immediacy, then these other...

[06:17]

Three Vijnanas are participating in your access to Amis. How do the other Vijnanas participate in Amis? They participate in coordinating and receiving the information from the five senses. So you hold your client's hands, determine whether they've taken a bath, look them in the eye, and how... You might have a lot more clients coming in. You have enough, I'm sure.

[07:29]

Yeah. someone else. Yes. You're not a therapist. No, I'm not a therapist, but... But you're... I'm just kidding. You would be... Oh, that's true. You don't know... Also ich hoffe, dass ich das jetzt irgendwie zusammenbringe, was ich eigentlich für ein Gefühl habe oder was ich so die letzten Stunden, die ich seit gestern so entwickelt habe, für mich. I hope I can somehow bring together what has developed for me in recent hours and since yesterday. Ja, also für mich war das wirklich sehr hilfreich, was du gestern über das Set, wie du es mir auch gesagt hast. For me it was very helpful what you said about the sixth Vishnayana yesterday.

[08:30]

Because so far I haven't been able to differentiate between the sixth and the seventh Vishnayana and the functions of each. And so that opened a space for me which I can understand better. So yesterday in the constellation at the end of the first round, the Alaya Vijnana stood next to the Manu Vijnana while the Manas was sitting on the ground leaning against the Alaya Vijnana.

[09:49]

And that, for me, was a kind of ideal image. . Because the connection I can establish in the sixth vijnana makes me feel quite related to the alaya vijnana. And so often experiences occur that can't be explained. One question, this intersectoral relationship, which goes back to the individual five senses, has for me as a basis the, or the feeling that I can build up in the sixth and then in this opposite, intersectoral relationship of learning and learning.

[11:02]

One question. For me it seems that the back and forth relationship between the Manu Vijnana and the five senses, this back and forth, the basis of that seems to be the compassion that I can bring into the sixth Vijnana. Okay. By the way, I'm also not a therapist. Although I hope occasionally to be my own therapist. Yes. I am very much looking forward and wondering what you will say about the Alaya Vijnana. And there is this sentence that's in the title of my therapeutic practice.

[12:29]

It says, it's never too late to have a good or beautiful childhood. It works good. And for me, like I understand the Alaya Vishniana, it's not the right word, but Alaya And the way I feel the alaya vijnana on the experiential field that opens up through, yeah. And I feel like without that model, therapy couldn't work. Without the possibility that there is a territory temporal and spatial fixation.

[13:34]

where something really new can happen, which then is. Because what's new is also always one possibility of the other. That's something that internally I find totally exciting. Because I find it very difficult to bring into language And I happen to know that that's something that you are good at like no one else. Okay, what a responsibility.

[14:46]

If I think about myself as a therapist, I feel like across the years I've become ever more simple and clearer. And of course, a lot to do with that also has the knowledge that there are omniscience that we can absorb here in this context. But the fact that the environment of the people is disturbed, there are new problems. It spreads. If the people were clearer, the environment would be disturbed. One thing I find interesting that it seems that my patients, my clients also seem to be developing quite well and well quite well see the world more clearly and so forth but then it turns out that their surroundings often times have an irritating

[16:21]

response to them being confused about them being clear. So there's a replacement of the problem or something. Yeah, that used to practitioners. And then your friends get, what's changing? I don't like this. Go back to being neurotic. There's a nice book here, I have to say. I think it's good. It's called We Treat the False. There's a nice title for a book which says, we are treating the wrong people. And the title of the book is crazy or something. Okay. Yes. Yes. Yes. I had a lot of resonance with the story about the rubber tip.

[17:22]

Yeah, okay. I'm very much looking forward to hear what the relationship is. Wait till you all find out that we've already spoken about it. Yes? This morning I said that the touch sense somehow related to values and said for itself, well, this is good and this is not good. This works and this doesn't work. Und da gab es zum Beispiel auch den Moment, da war es völlig wertfrei, zum Beispiel Schmutz war völlig wert, einfach eine Zutat.

[18:29]

And there was also this moment when it was entirely without the values. For example, the word schmutz, there was no judgment about it. And so one element stepped in and through how the word Schmutz was used, a value got signed. So where are these values? What is that when something is no longer just an appearance and neutral, but turns into, whereas if it's suddenly covered by something else?

[19:38]

Okay. Mich hat besonders beeindruck immer wieder, also seit ich dich kenne, die Bezogenheit auf Praxis. So ever since I know you, one thing that has always impressed me is the relationship to practice. Or to experience. And now it has become even clearer to me that in all vijnanas and in all teachings, the mind always has to refer to the body. And now that became even clearer to me how in each of the teachings and each of the visionaries the mind always has to refer to or relate to the body. Or to time and space. Distinguish itself from it.

[20:39]

and yet always be in relationship to man. And I think that is practice. Yes, that is the crucial thing, that we stay in practice, in this relationship, and do not let the mind wander off. And that I think is the crucial point to stay with that relationship and to not let the mind deter from that. Okay, I understand. I think so too. Yes? For me it was important to hear that we are always connected. What was important for me was to hear that we are always connected. And so I don't need to do anything with the clients, but I'm always connected.

[21:47]

It is relationship. Later, as you can see, the interaction occurs. And with that, you have to transfer this from you even closer to the therapeutic relationship. Later I learned from Eugene Gent that interaction comes first. And from what I heard from you, I was more able to also transfer that into the therapeutic relationship. And that from that bodily sense field thoughts and feelings and images, whatever, arise.

[22:55]

That seems to make the work easier. I learned a lot from you and it keeps reaffirming the focusing approach over and over again. I'm glad to help Herr Gentlen. He's probably helping me. I'm glad to help Herr Gentlen. He's probably helping me. I've read his books to some extent, you know, and of course I've been at your conferences, and I've learned a lot there. Yes. I would like to join to that.

[24:05]

For me, the therapeutic process also is a shared process. And the mutual field that's developed arises very much from immediacy. And this originality reminds me or brings me to the idea that this has a lot to do with Mano, who is a little bit snobbish. And this immediacy, that also gives me the impression that that has a lot to do with the . And what I feel well equipped with as a therapist in that situation is my relationship to my five senses. And that through that, I have a kind of model like function for the client, sorry.

[25:17]

It's okay. Also, um, [...] in order to enable this kind of immediacy or contact, as we say in Gestalttherapy. So from that point of view, what we're doing here is quite evident for my work. And in the last year or so, I have come across Eugene Gendlin Interaction first.

[26:21]

And I find interesting that with whatever literature I'm reading these days, be it Eugene Gentham or Daniel Stern, is that his name? They all have this phrase, interaction, first. Okay. And Julia, you sit over there in nice and good posture, which I haven't said much here. I have a feeling of great resonance here from the first evening. I have a feeling of great resonance here from the first moment on. I felt in this space with everyone here and the two of you quite welcome and happy or well.

[27:36]

In a way that I'm not used to when usually entering new rooms. I felt immediately present and with myself, and that's nice. And about practice, I don't sit very much in my life. For me, practice is much about being in motion. And my personally most intense area of practice is my contact with my children. Where I keep feeling seduced into this, into being reactive.

[28:44]

That's what children's job is. That's the job of children. And there are some quite beautiful moments when it's possible to react in a really fine way and something new can happen and thus go into resonance. And how old are your children? Congratulation. Yes. For me, the simplest word to describe what has happened to me in my experience, is also very valuable, because as a therapist, I have been able to research for a long time.

[30:05]

So for me, the words to explore has become very important in resonance with what you've been speaking about. Because as a therapist, I keep asking my clients to explore themselves. . And I feel that I need to explore myself continuously also, so that I can have the expectation from my clients to do so. . And then I've learned that self-exploration is a really active activity.

[31:13]

It's not a passive kind of thing. And that's something that came across from how you've taught us. Okay. Yes. Christa. Mein Gefühl, dass es etwas Entlastendes ist für Klienten. About the word exploration, what comes to mind is that I think that's something de-burdening, de-burdening for a client. De-burdening, it's a good word. Unburdening, we usually say, but de-burdening, why not? Entlastend. Deeper. In the sense that most people have accusations against themselves that they feel I'm now again stuck in this path. And in contrast to that, you get more or less an offer.

[32:27]

It is not at all about keeping it to yourself, but you can, it is a space of permission in which we can research the patterns over and over again. And in contrast to that, with the work explorer, they're being given an offer. There is an explorative space in which they can each time you explore the patterns. And that again takes away this imperative of the you should and you have to. In that sense, for a therapist to give a space and so forth, how to deal with that is very important and enables spaces. Interesting that a therapist can give a person space and create space in themselves for the person that becomes real for the client.

[33:50]

It's kind of magic. Yeah. Yes. When we speak about spaces, I feel like in my experience there have been a lot of spaces that I didn't have any language for. Es gibt eine Sprache für die Dinge, die ich vorher nicht einmal genau bemerken konnte.

[34:55]

Having been here throughout the years, I feel there is a language for all these things that beforehand I couldn't even notice. Und so habe ich das Gefühl, dass sich auch meine Sprache weiterentwickelt. And therefore, I have a feeling that my language also develops. For example, in relationship to the five senses, how can I know what I'm saying? And I do have the feeling that that makes me more efficient, more effective. Thank you. Thank you. Oh, I didn't notice you.

[35:58]

There you are. Okay. Yes. the way he spoke about the Buddha on the first evening. And what came across to me is the way the Buddha took responsibility for his situation. And this is an element where I notice that it has enormous power for me. What you said in the first, already in the first reading about the Buddha, Can you hear me?

[37:07]

I hear you. Good. I don't entirely see you because you've been replaced by a Christian. So you want to say something more? No, I'm finished. You're finished. Yes, thank you. In other words, in the next relationship I have the feeling that there is absolutely no understanding, absolutely no open mind.

[38:16]

The only thing that works is tolerance. So I feel here in this situation I feel very well, I feel good as a therapist and so forth. And what I'm noticing though is that everything I'm doing here is totally colliding in my nearest With my brother, so my nearest personal environment, who has zero open mind for this and zero understanding. The best thing he can come up with is tolerance. No, that's better than nothing. Maybe I thought maybe that too is a kind of a gift that I can take from you. So you're in some kind of interaction with your brother right now. I feel quite joined to what Andy said about immediacy and Krista said about the

[39:35]

permissive space. And I would like to add that for me The focus of my and the medium of my work is the body and the physiology is the medium and the focus of my work. And that in this space provided and the focus of what is shown in the body, And in that space that's given and the focus of what shows in and to the body, what's especially helpful is this practice phrase that we don't need to know how it works.

[41:00]

not knowing is nearest and that the body shows us the way and that when consciousness and convictions interfere But then of course that's also invited in the sense that it's noticed. But then simply back to the bodily focus. And to let that process unfold. For these two big ants that I've been here, I feel like a sponge that absorbs everything.

[42:13]

But nobody better squeeze you. Actually like a beginner among adapt some things I understand and some things I don't understand. And some things I understand through our small informal conversations in between. And I'm very much in resonance, but I can't bring everything that I hear into my frame of reference. Yes. Yeah, that's difficult right now.

[43:22]

Yeah, it's difficult. And so language is difficult, too. And the language, the way you speak is also sometimes difficult to understand. I know. Sorry. I feel like I'm too slow understanding, but at the same time I also feel that much of what you're saying is already there. And whenever I understood something well, what I need to do is go out into the forest and practice it. That's good for me. What I notice here is that nature speaks to me very differently than usually. I have different accents. Thank you very much. You're welcome. It's wonderful when we hear the various voices.

[44:23]

Yes, someone over here. Could you speak a little louder? Yeah. I'm experiencing as being embedded, yeah. And I think things mix, like if I think of the therapeutic approach of holotropic breathing, breath practice, that's very similar to the practice with the Virginianos.

[45:46]

Not the practice of the Virgin. Yes, but... Something similar. Now I'm wondering if that method of brain spotting is a method that comes out of mindfulness practice. Now the brain spotting, brain spotting, is this part of Stan Grof's? Not Stan Grof, it's from, [...]

[46:49]

developed from a trauma response method. It works with eye movements and with points and then relating to points in the body and the patient can experience how a point can change. and then also can experience the relationship to other points. And then came such a hummel, such a waltz, and it always sounded a bit firmer.

[48:10]

Thank you. Yeah, go ahead. So then I also had the question, what about the alaya jnana as I was sitting? And while I was sitting, I again, I had all this pain in my knees and my bones and so forth. And also I had started being quite upset or angry about it. And as I was having that experience, I heard a bumblebee keep flying against the window all the time. And so that was a sheath in my mind. because I felt a change in the whole inner writing and I thought I am no different than this image and I went through the window of my heart and then I could dissolve it. And then I felt a kind of mental shift, realizing that I'm no different from this bumblebee that keeps hitting the window.

[49:21]

And that I experienced like a gift. So then the question arose, is that also the alaya vijjnana, or what kind of experience is that? I don't know if it's the alaya vijjnana, but it's a common experience during sasana. Andrea, did you want to say something? No. Things keep popping up all the time. Also, things keep popping up all the time, and then they go away, and right now I'm trying to, I was wanting to say something else before, and everything is very, I don't know, like a bumblebee.

[50:37]

And what is popping up right now is my own practice of meditation. It's in Indian, not Buddhist, but more Hindu. And what is popping up right now is my own meditation practice, which is a Hindu method, not Buddhism. And so it's focusing on my Master. And I'm always wondering, because I resonate a lot with what you're saying here. I'm always wondering how I can translate this into my practice. It's like one is a positive and the other is a photograph. One is the positive and the other is the negative.

[51:38]

It's the same thing. And that's a very interesting experience because I'm always focusing on the and the divine, so that it's the same. Okay. Thank you. I think we should have a break. I see some agreement. Thank you very much. And someone said to me that they like this rhythm of discussion, and when I say something, I guess I have to say something next.

[52:45]

There you are. You'd think I didn't know this. Did you sign in? Oh dear. This is a site under construction. Like a website? Or a building. Or a building, yeah. And Japanese buildings are, you know, the builder and the architect are more or less the same person. So the carpenters more or less decide, of course they're working with the modular vocabulary, but more or less decide as they go along exactly what the details will be and so on.

[54:36]

So we're all Vijnana apprentices here, including me. And we're in the process of hopefully with you constructing the Vijnanas. But, you know, it's amazing to me that so many scholars write about the Vijñanas as if it was a there-ness. It's a there-ness in its potentialities.

[55:44]

An out-there-ness in its potentialities. But it's being choreographed, developed as we go along. It's a way of perceiving, functioning, etc., that is thoroughly embedded in our potentialities. But its articulation is at each moment being created. And there's a feedback between prior articulations and the present articulation. And then there is a feedback, a feedback process between the pre-articulation and the later articulation.

[57:00]

So the more there's real feedback, the more the eight vishnas are... functioning actuarial. This is a raksu that Paul Rosenblum gave me. And he wrote on the back. It's rather nice brushwork. and he wrote scrubbed a comet from a koala scrubbed by the dawn wind scrubbed [...]

[58:04]

Geschrubbt. It's so nice in English. But I like the way you said it. Geschrubbt. Geschrubbt is just such an ugly word in German. Well, scrubbed isn't all that pretty. Scrubbed by the dawn wind. Okay, also. Vom magenkrauenwind geschrubbt. This is also a site under construction. It's scrubbed by the dawn wind. The night mist clears. Dimly seen or although dimly seen the blue mountains form a single line. So this is a typical Zen statement.

[59:20]

And it's really just a statement that everything's under construction. And even though the dawn wind is scrubbed and the night mist is gone, still you only see the mountains as a dim line. Okay. So I'm going to go... Oh, thank you. So I'm going to go slowly, if it's okay with you, so we can like step by step... get a picture of this in our mind. So as I said earlier, it's a dynamic rooted in immediacy.

[60:31]

And it's developed and it's rooted by how you develop your senses. You don't just take your senses as a given. Oh, I see. Okay, so there it is. As the Buddha supposedly said, study and know each sense separately. And each sense separately means then to know its separateness and its limitations and its limitations in the big sense that it's only a tiny portion of the infinities in which we live.

[61:45]

Okay, so you spend some time, you give some time to each sense. Just as your way of plugging into the world. And you've got five plugs and you're plugging into your local immediacy. And it's an immediacy which is fundamentally incoherent.

[62:47]

But you give it coherence by your living it. And your senses participate in giving it coherence. Okay, and now the mano, instead of calling it the mano vijnana, I'm going to call it the mano mind. So the Mano mind calls forth each of the five senses. So the first perception of an event, an incident.

[64:03]

Incident, by the way, again my interested words, means something like falling into appearance. So whatever the incident is, circumstances are of immediacy, they appear to you already articulated in five categories. And one of the things you attempt to do in practice is reduce the domination of the visual faculty. And often the aural A-U-R-A-L dimension is enhanced by meditation because there's no space.

[65:17]

I mean, there's no distance in here. So meditation tends to, while consciousness tends to emphasize seeing, meditation tends to enhance hearing. Now, intentionally also enhance tasting, olfactory, scent, smelling, and so forth. And touch, I think, should include also the proprioceptive sense of balance and space in the world. So you're receiving an articulated sensorium.

[66:32]

Okay. Now the physiological mind is coordinating this articulation. Or of course bringing into a shared noticing. As I said, this site is under construction, so I'm trying to find words that work for us as mutual receptors. OK. What ends up in the mono mind, because you have a sense of it now, you've bodily and mentally sense it as a kind of territory.

[67:49]

Now this is enhanced by the four successive samadhis. Breath only location. mind only mind, field of mind, and motionless mind, and the non-duality of neither mind nor body. So like with your children, Julia, from this point of view, you'd be able to have a motionless mind in which the activities of children and your own activity could happen. This experience of the motionless mind while you discover it really and embody it and mind it in zazen

[68:56]

Once it's really there, it never leaves you. It's present in the most active circumstances. The world is just happening as if in a sphere of emptiness. So these kind of skills help you establish the mano mind and the manas mind as articulated functions. Okay. Now, the four marks are, as you all know, birth, duration, decay, something like that, and disappearance.

[70:14]

And disappearance is your act. Things will happen by itself anyway. Things appear, have a duration in your sensorium, and decay. And then you intentionally erase them. And this act of emptying is what makes it a dharma and not simply for parents. And not just an appearance. So then you can ask yourself, geez, supposedly the Alaya-Vijayana is the impressions of everything that's happened to you with any kind of incidence.

[71:33]

In this case I mean it's just some kind of experience. It falls into you experientially. So you could say to yourself, these appearances are so fleeting, and then you throw them away as soon as they happen. So what gets stored? What kind of memory gets stored? But now that we can conceive of a phone chip or computer chip having vast amounts of information on it, I mean, war and peace and movies and all kinds of things, My little iPad has, you know, Heidegger, all of Heidegger on it, or not all, but a great deal of it, and Proust, all of Proust, and all of, what's his name now?

[72:54]

Who wrote The Man Without Bodies? Oh, Musil. Musil. All I could think of was Musil. Well, that's a heck of a lot of little details. Just on my little pad. And I think didn't Freud have some kind of idea of a mystic writing pad or something like that? Yes, no. I guess he saw in a store one of those pads where you write on it on a piece of plastic and you lift it up and it disappears. And... And then you lift it up and the writing disappears, but if you look closely, it's still sort of there, scrubbed by the dawn wind. But that was some kind of image he used as the process of memory, faculty of memories, I suppose.

[74:23]

Well, here we have the concept of computer chips, so we can think differently about what gets possible to... to store. Because the Elah Vijayana is assumed that everything at a certain level of definition that's happened to you is in the Elah Vijayana. But we can't understand it as if it was a table or shells and things are just... stacked beside each other.

[75:35]

It's much more accurate to think of it as a greenhouse and not a storage house. Because it's storage of seeds which are in a... being fertilized by immediacy. So I think the most effective way to think about the greenhouse, the Elia greenhouse, And I think one of the most efficient ways to imagine this alaya greenhouse is to think about it as things are being stored, reserved, in gestalts or fields and not in aesthetics.

[76:44]

Now, this is my sense, my experience of this dynamic of the vijnanas, is the field calls, if what you're storing are fertile fields which are already interacting with themselves, oscillating, They don't just call forth simple one-to-one associations. They call forth complexities, interactive complexities, interacting complexities. Okay, now, again, you can say, geez, an appearance occurs, it's extremely fleeting, and you throw it away, so what's being shown? but the more you are actualizing and actuating immediately.

[78:23]

Can you make that distinction? Christine. Oh, Christine. You may have to say something. Actualizing is to bring it into its potential. And actuate is to initiate the process. Okay. But the reason why... I mean, again, things don't have to be... They have to be precise. They don't have to be a quantity. And the more they're precise and in a pattern or a field, the more that can be stored or reserved.

[79:25]

But the laya vijnana is understood as also its own kind of activity. And so it's from the laya vijnana you may get an idea of how to do a painting or how to solve a scientific problem or a math problem. Like a pure mathematician is trying to solve problems no one's ever solved. And the one or two pure mathematicians I've spoken to about this, they keep, in effect, putting things in the laya vijjana and let them, the laya vijjana, work on it unseen.

[80:40]

So it's not just a dead storage. It's more like a greenhouse. Where you have seedlings and soil and foliage and so forth. But again, the dynamic depends on your continued engagement in the Middle East. it leads the coherencies and incoherencies of immediacy. The gestalts of immediacy.

[81:50]

I'm using the word very loosely because I'm not a gestalt therapist. Are in effect the nutrition and the watering of the green grass. So the concept and the experienceable practice of this is that the alive vision is created by your articulated experience of immediacy. articulated first of all by the enhanced five physical senses.

[82:56]

And then by the enhanced coordinating and grounding, maybe we could say, of the Mano mind, knowing it pretty much as it is, just this. And then further particularized by the associations of memory and self-interest and future and past anticipations and madness. So you're not just remembering that the cover was blue.

[84:12]

Also erinnerst du dich nicht nur daran, dass das Auto blau war. You're remembering that the car was blue while you're also smelling the exhaust in the daytime and the blue sky and etc. Du erinnerst dich auch, dass das Auto blau war, während du den Geruch von den Abgasen in der Nase hast und irgendwas anderes noch wie das Auto aussieht. the more there's always a present articulation, sensorial articulation. And then there's the coordination of the Mano mind. And then there's the associative complexity of Mano's mind. So what you're remembering is a highly articulated singularity.

[85:34]

And that embodied experience is now in the alaya greenhouse in the mix of seeds and soil and foliage. So as Dogen says, you know, Genjo call it, complete that which appears. So again, One way to understand the title Genjo Koan is to complete that which appears knowing particularity in the simultaneity of infinities.

[87:06]

Really, that's the idea. And that completing it is part of the process then that's assumed in the Vijñānas. So you could say seeding instead of completing. Seeding, planting. Or you could instead of saying just this as a... Okay, instead of saying just this, just this, just this. Nur dies oder einfach dies, einfach dies, nur dies. You could try the seed, the seed, the seed.

[88:11]

Du kannst ausprobieren, dieser Samenkorn, dieser Samenkorn, dieser Samen und so weiter. And that would reflect what's happening in the Alaya Vijnana. And in the Vijnana as a process. So as you get older and your memory gets worse and all, you're no longer seeding or watering or nourishing your own greenhouse. But if you do practice the embeddedness in immediacy, it probably keeps you alive and healthy longer. I'm not hoping that's the case, but if it is, I'll be pleased.

[89:16]

I refuse to hope for anything, but I'm willing to accept good things. Now, do you understand why I said this is a site under construction? It's happening right now through the vividness of your mind. Es geschieht gerade jetzt durch die Lebhaftigkeit eurer sensorischen oder Sinnesunmittelbarkeit. Okay. Now your sensorial immediacy also is others and otherness. Eure sensorische, sinnliche Unmittelbarkeit sind auch andere und die Andersheit.

[90:20]

Because your presence and other person's presence and the presence of the phenomenal world, which is an externality, which is actually internal, is part of the incidence or information that's being retrieved. So we can also think of the Laya Vijnana as a, not as a thing again, but as a reciprocal grounding of Mano, Manas and the five senses. So it's a reciprocal grounding.

[91:22]

which is in a simultaneous reciprocating relationship with the present immediacy. So there's a kind of tuning in to the field of immediacy which is calling forth all your experience of immediacy and awakening nuances that are present in the field. So that you are in some sense tuned into others and otherness. But it's concealed from consciousness. So then part of practice is how to allow what's concealed to reveal itself.

[92:56]

Okay. Is that enough? For now? Yes. Okay. I have a question. Does the alaya also have a collective aspect? I just said that. But it's not a collective act like Jung's, you know, that's a bleak God. He's a Swiss Protestant. But there's right now tons of information happening here, which is being collected and gathered, but it's not a collective. Not only in your book. No, it's like mutual.

[94:11]

We're participating in it together. And if I can find myself in a lecture, excuse me for saying this, but if I can find myself, I hear it so often, I'll say it, if I can find myself in a lecture not thinking about any of you, But if I can feel then, by not thinking about you, feel the collective and gathering moment. Often people say to me, That sounded like you were speaking right to me. You knew just what I was thinking about. You might ask me how I do that and I say, I don't know how I do it. I just know how not to interfere with it.

[95:12]

To the extent that that happens. Yes, Ulrike? I have a question. Does it also include emotions as stored experiences? Emotions are the real glue that make the fields work. And that's why emotions are so convincing and powerful for us. That's what glues our fields together and articulates. So I love emotion I'm detached from.

[96:23]

Yes, sorry? When you spoke earlier, I remembered, or it occurred to me, this experience that when I am at work, what arises from the moments, If I let it fall into my memory, I can better let it pop up again in the next moment than if I write protocols. What you said reminds me that when in a session I let what I remember fall into me, then I can retrieve that better than if I... In another situation. In another situation, retrieve that better than if I write minutes or something.

[97:54]

That's my experience too. Yes. So this greenhouse, is that something that's always been there, or is that something that's being created with you all the time? The potentiality is there, through what we've instructed and acculturated, but it's created. You're creating it. Or at least becomes far more present and active through your using it. But the potential is like the matrix is there? Well, it depends what you mean by matrix.

[98:55]

I think it's better to think of it as not there in your making. Maybe we can compare it with a stem cell that contains everything but then becomes all different. You're articulating the possibilities. If you put the cell here it becomes a liver or something. It's like that. That's a good stem cell. So that's why Buddhism isn't the only truth. Buddhism is a particular stem cell. You put in particular circumstances and it blooms into Buddhism. But it blooms into something else. So Buddhism isn't the truth. It's a truing. What is the truth?

[99:56]

What is the truth? There isn't any. No. What we find we can trust. within the indeterminacy of interdependence. Basically, it makes it exciting. We're all swimming. I'm glad we're swimming so near each other. Fellow swimmer with no hair, Norbert? Yes. But you made it disappear as you completed it. So then I'm storing the completed phenomenon.

[101:15]

Yeah, the more you make your experience particular, the more it functions in you throughout your life. I mean, that's the concept and that's my experience. Now this, excuse me, this word particular, when you use it like this, does that imply the completion of it or something? It just... It just... It's just a way of saying it's unique and differentiated from other things. Okay. Uniculated. I like that, unique. That's good in German too, by the way. Oh, good. My other new favorite new word is blissability. Blissability. The potentiality to feel bliss.

[102:18]

What is it? Yes, Andre. I don't know. I have this feeling that yes, there is the experiences that have been made, completed or incompleted, yes. But there's also the not made experiences, the possible experiences. But they're implicit in the fabric. They allow the design to have some space. And this is the concept, as I explained earlier.

[103:26]

I mean, we can't turn this into two mechanical kind of typewriters. It's like the lotus fruit, which is concealed in the flower. And so that's one of the concepts that you've already put forward. is that all of us, in the fabric that we are in, one of the unknown causal indeterminacies is to be a Buddha. dass wir alle in dem Gewebe, in dem wir sind, dass eine der verursachenden, der kausalen Unbestimmtheiten ist, dass wir Buddha sind. And that's present in your alaya vijjana, even if you have not lived in a way that articulates it or actually says it. And that's present in your alaya vijjana, even if you have not lived in a way that articulates it or actually says it.

[104:33]

So one practice is to everyone you meet inside yourself, you say, Hi Buddha. I think Paul Rosenblum Roshi practices this. Yeah, go ahead. I wanted to ask, is there something like, I thought of brewing and winter sleep. I thought about incubating and hibernation. And I feel as if there could be something like layered activities of the alaya vijjnana, like most underneath layer, simultaneities in different ways. It's a kind of mutual reciprocation. Okay, it's time to have dinner.

[105:41]

At least that's what my watch tells me. Thank you.

[105:45]

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