Let's see if today we can finish or never finish but have a feeling of cuddling and completing the Rastenberg visionaries. People who, the persons like Andreas, others who are involved in collecting these innumerable tapes. They're not tapes, they're something else now. Know that people say, I'd like a copy of the Hanover Skanda tapes, you know, or I'd like a copy of this. So one stands out over the other for some reason, and

[01:02]

Let's hope always people look for the Rastenberg ones. Isn't that the case? Yes. Is that not the case? No, that's the case. Except for once, I've never heard myself give on tape. Somebody had borrowed my car in Crestone, and I drove to Denver, and I pushed the machine, and I thought, who's that? Sounds like my brother. And at first I really didn't know who it was because I, you know, what would this be doing in my car? I didn't put it in my car.

[02:16]

At first I thought, I kind of agree with this person. And then I thought, I know what he's going to say next. I said, oh, it must be me. When I listened to the whole thing, I found the whole thing interesting. part of me because I can predict what's going to happen and then I agree with the prediction and I again you know I always try to wonder what we're doing.

[03:49]

And Nicole was charging this machine, and she went upstairs to get it, because she left upstairs, and came back. And when she came back, she bowed here, and it was unthinkable to me not to also bow. At least in this context, maybe on the train to Zurich. I don't necessarily bow when she comes back down the aisle, but I might. So, yeah, why do I do it? Yeah, it's a habit, of course. But I know from experience it has a lot to do with the Rayavijjana. Now, how does it have something to do with... I know and I don't know.

[05:17]

And to what extent are such mutual acknowledgments can be hidden in lay life, which is not hidden or not as hidden in monastic life. And maybe I shouldn't say we have to quite, because it's really practice together life. So you have two kinds of practice. You practice together life and practice separately life. And sometimes practicing at work.

[06:28]

And what's that about? Okay. So we've discussed so far the five physical senses. As Vijnanas. As divided knowledge you know separately to get. And how the very division of the knowledge Not divisiveness, do you know the word? Divisiveness means because division. Like fighting or something like that. But the very divisional aspect of the

[07:30]

of knowledge contributes and is a necessary dimension of its unification, the divisional aspect of its unification. of its divisional knowledge, let's call it that. And that divisional aspect becomes an essential part of its unison. Good. It's a little bit like I'm looking at you and that's external. And this is what I'm also experiencing as internal.

[08:50]

But both the external and internal are both internal. So here's internal and external. subsumed internal and internal. Subsumed means absorbed. I use subsumed to be absorbed in whole and not like conflate, which means you kind of push it together. So the divisional aspects of the five physical senses are subsumed in Mano Vijnana. These are words I never said when I was in

[09:53]

young person or in high school or college or something. I never used words like subsume. It didn't make sense. But I find it necessary to find words which can as accurate as I can reflect my experience. Okay. Okay, now so I'm speaking about the eight vijnanas. And another thing that strikes me, if I study, you know, when I first started practicing, almost nothing was translated. And most of what was translated was usually, if anything was translated, it was Theravada or early Buddhist texts.

[11:27]

And often translated by either Christian missionaries who happened to be in Asia or by disciples of Madame Levatsky or something like that. What's his name? Madame Blavatsky. Madame Blavatsky. Madame Blavatsky. You should... Is the deterioration not necessary? It would be good to find out. Well, it's too complicated. That would be another seminar. And the great O, you don't know about him either. Okay. They're the precursors of Asian thinking in the West.

[12:41]

Okay. Anyway, so I would read these texts. And sometimes I didn't agree with them very clearly because they were clearly biased to implicit Western views. And often I didn't agree because they didn't reflect my experience. So I clearly put my experience prior to any text. I give the text a chance to try it out, see if it makes sense. I practice sense. And I've decided it's either wrong, or not subtle enough, or I'm not subtle enough.

[13:58]

So, naturally, I've been, you know, we have words like mano, vishnana, which I've been acquainted with for 50 years. But the early Buddhist and Theravadan descriptions of Mano Vijnana just didn't fit my experience. So when there began to be Yogacara texts that I... available, or that I discovered, I found, okay, hey, this conforms to or reflects my experience. And reflecting my experience, all the soul, extends my experience because hundreds of people have kind of tried to develop these teachings.

[15:18]

Not millions, but probably hundreds have contributed to the development of teaching. So I say 100 because it means we can do it. Okay. So what have we got here? We have five vijnanas, which are the five physical senses. And we have three vijnanas in addition to the five. And that makes eight. So what are the three about? The three are basically about what do you do with the stuff that arrived through the five senses?

[16:22]

So this isn't a text that's been generated philosophically. It's a text which has come about through people not being able to find their experience encoded, like a code, encoded or shaped in the form that the early Buddhists said. So clearly, as far as I'm quite sure, various people looked at their own practice and said, Actually, what happens to the input from the five senses needs to be described in these three categories.

[17:41]

So Manu Vijnana, which in the earlier configurations was ego consciousness, Probably we shouldn't use consciousness all the time. We probably should say ego-mind. Because both experiential definitions of consciousness Asian thinking and experiential definitions of consciousness in English and German are different than mind. Okay, now why am I going into this process of explanation?

[18:42]

I'm talking about this first of all because I'm interested in how we can use distinctions to experience our own experience. But if I talk about the fact that it used to be this way and now it's that way, etc., I hope it makes clear to you that it's your experience which is the definitive factor. So it took much of a millennium not a few days, much of a millennium, to come into the Yogacara formulation.

[20:05]

Okay, now why would it take so long? Because to me it's obvious, I mean pretty obvious. Well, I would say that These are a lot of very smart people who attempted to explore these things with considerably more meditative skills than I have. So why did they not come up with this configuration, the eight vishnas? I think I have to assume that it's because human beings change over centuries and cultural and psychological dispositions change

[21:08]

And although we have built into Zen as the concept of original mind, and this is one of the things that has attracted me to, originally attracted me to practice, That in all cultures there's some kind of original, wherever you are in the world, there's some kind of original mind is pretty much the same. And I used to kind of think that was probably true. Why not? There seems to be some kind of original womb. You can go anywhere in the world and make a baby. Yeah, but I'm not so sure they turn out the same.

[22:40]

They turn out to be different colors. So is there an original mind? Well, I think my feeling is there's something close to an original mind. Okay, but I think now that cultural and linguistic assumptions are so built into how the mind is constructed that you don't entirely get rid of them. So when you move to a new linguistic zone, the teaching starts to change.

[23:57]

And we're now in a new cultural linguistic zone. So I think it's particularly incumbent upon us to see how these teachings work with us in our lived life. So we all have the categories of Western language in us. Yeah, and we have the cultural categories. And And now, you know, we're not, as some people say, we're now psychological man, because psychology replaced theological man.

[25:02]

So if theological being is somehow located in this, and now psychological beingness is located in this, Those assumptions aren't going to entirely disappear. The mind functions through categories, and it's developed categories. You can't take them completely away. Der Geist hat Kategorien entwickelt und funktioniert durch Kategorien und man kann sie nicht vollständig erkennen. Okay, this is all to say that mind of vision is as close to original mind as we can get. And while it used to be called ego consciousness, that's now been transferred to Manus Vijnana.

[26:09]

And although it was understood as an ego consciousness in the past, it was now understood in the Manas. And the word Manas means etymologically soiled, so a spirit with a soiled mind. And there's a bias right there. Because we need this soiled mind, you know, ego consciousness, self-reflective, self-reflective, self-referential consciousness. So I think what we'll do in the West partly, because one reason we emphasize individuation so much, we won't teach a mind practice, a mindological practice,

[27:22]

which so often treats self as the enemy, the confirmation I just got when I was in there. Yes. We'll treat self more like how I think as... a useful function and not something to be gotten rid of. And when you change the concept of self, which Buddhism does for sure, from an entity to a function, We're in quite a different world. And I think we will continue to develop the functional self and bring it into a mindological practice. Okay, so let me talk, if I can, a bit about, are we all okay?

[28:49]

Maybe we should have a break in five or ten minutes. What? Let's have a slide. Christa can't see me anymore. No. Hey. Can you turn the upper part of the two of us, please? Like this? No. Turn it around. Turn it around, exactly. Like this? No. The lower part. I don't think so. Not so good. Not so good for you. I think we need for all of us.

[29:55]

No? Let's leave it for now. Anyway, that was a good little break. Thank you. So I earlier spoke about biological consciousness and selfological consciousness. And I think we can think of Mano Vijnana as biological consciousness. Yeah, as the physiological mind or something. Okay. Now, what is the job of the function of Mano Vijnana?

[30:56]

It integrates the information from each of the five senses. And from my experience, it is the mind of intention. Intention is part of it. I would say it's also the mind that knows to know without thinking, to notice without thinking. So when you... So in other words, the five senses are integrated in Mano Vijnana. And non-discursive thinking is integrated in Mano Vijnana.

[32:19]

So when you are practicing something like to notice without thinking, which actually takes some months to get the hang of, that information, experience, is... actualized or stored, actualized or, yeah, actualized in the mana vision. Now, as soon as you start bringing in personal associations and self-referential thinking, et cetera, you're in manas vision. So now, as I said, I could feel the difference between waking up into verticality without waking up into self-ological consciousness.

[33:34]

So that's a mind which can function. But it functions rather free of self. And it functions without temporalized, it has a kind of timeless accord. It's a mind that isn't referencing automatically past and future. Now, is this true? I find it to be true. But when you find it to be true, you're also creating that as a possibility. In other words, if I notice that there's a kind of non-temporal, non-referencing of time, past and future, in my mind,

[35:10]

If I get the feeling of that and I know the feeling of that, I start to establish that as a territory of experience. So what we're talking about here is not that these categories exist from birth or exist already in you. But the potentialities exist in you. Now there may be other, maybe, there definitely are other possibilities, other potentialities. And even delusive potentialities can be creative.

[36:28]

But there also, I'm sure, there have to be many non-deluded potentialities. So what I'm saying is if you try to bring this practice of eight vijnanas into your life, by making use of the instrument of the teaching, you're not only articulating potentialities, you are then by incubating those potentialities, you're reifying them, you're creating a territory of experience.

[37:31]

Now you're creating a territory of experience that doesn't let discursive thinking in. In earlier wisdom, they thought it was the field territory of discursive thinking. But now we're saying we're establishing this territory of mind, this modality of mind, in such a way that it tends to exclude self-referencing. And it tends to exclude comparisons. When you start making obvious comparisons, is shifted to Manas Gita.

[38:51]

But it is a territory where there can be intention. Where you're going to have an intention to notice appearance. Where you're going to have an intention to notice appearance and empty it of substance. And so Mano Vijnana now is not only integrating the five physical senses, the five physical source senses, but it is also bringing mental postures views, attitudes, vows, back into the five physical senses.

[40:01]

So now the five physical senses participate with Mano-Vijnana in actuating noticing without thinking. Now if that's too much, too complicated, we can come back. Again, this is not something I've ever said before, so I would recommend... But I hope... But I think it's right. And I hope that you understand that you're creating this if you do it.

[41:03]

And it's a useful way to articulate and develop the mind. It's not as simple as just developing concentration. It's a way of developing an articulation which allows concentration to have a lot of sophistication. So when somebody asks you what you're doing, you say, I'm practicing sophisticated concentration. Well, I hope you don't say that. Thank you very much. Have a good day. Oh.

[42:08]

No, I think there must be some confusion about what I've been talking about. It's obvious. Well, it's obvious to me because What happened to your children? She doesn't feel well. She had something with her stomach. She was... But she's still here? She's still here, but she's in her room. Oh, okay. That's too bad. I miss her. I let her know. Because I'm trying to imagine, reimagine this this myself so in the process of reimagining it with you I can imagine that it's not entirely clear and I think we need so we need some kind of

[44:02]

conception to cling to as a reference point. Yeah, so let's think of Mano Vijnana as perhaps in a simple sense biological mind, physiological mind. So let's think of Mano Vijnana as and manas as selfological mind. Okay. Now, I can go on from there, but first let me... Do you have some questions you'd like to ask about what I've said so far? I could go on from there, but do you have any questions about what I have said so far?

[45:21]

Yes. You almost reached the ceiling. What was your confusion? Before you said the biological mind and the physiological mind, but you said the biological consciousness. My confusion is, why did you start out calling it at first biological consciousness and physiological consciousness, and now you're calling it biological mind? Because we'll need it before your biological mind. Well, by physiological and biological, I mean the same thing. Yeah, yeah, yeah. But consciousness... Consciousness isn't right. Because I... When I told you the anecdote of my experience of making this distinction, it was I was waking up into consciousness from the too long in the horizontal into the vertical.

[46:22]

So I had a direct experience of it as non-self consciousness. So I called it biological consciousness because my body just wanted to get up. And I had a direct experience of it as a non-self-consciousness. And that's why I called it a biological consciousness. This feeling that my body will simply stand up. Okay, so that would you take as an experiential cue. But when we look at it, we probably have to say it's not biological mind, it's not biological consciousness.

[47:28]

But if we look at it, then we probably have to say that it is a biological spirit and not a biological consciousness. Before I thought about it, I wanted to ask whether this biological consciousness was more connected to impulses or rather with a physical sensation Because I've been meaning to ask, this biological consciousness, is that more related to sensations or impulses or even terms or beings? When you recognize this vertically. Well, when I noticed it as an experience of consciousness, independent of the self-agency, So obviously I'm trying to explore this from my own experience and not from reading Yogacara texts.

[48:47]

Because my reference point has to be my own experience, particularly if I'm going to speak to your experience. So a scholar would probably speak to what the texts say. But I decided not, consciously decided not to be a scholar. So in this way, I'm also saying explore this in your own experience. And what I experienced when I went from the horizontal to on into the vertical, and get up.

[49:50]

Intention was there was present, I could intend things. But the intention was within, I don't know if this makes sense to you, but it actually is, I think it's important. The intention was within the context of circumstances and immediacy and not in the context of past and future or self. So I would say this is the territory of meditation of mind. which you can form intentions like turning words and things, things already connected, things like that, which don't arise from the self or serve the self.

[51:08]

but then can be in a reversible relationship with the senses. In other words, the senses are giving information to the mantra of Vishnana, In other words, the sense can give the Mano-Vijnana information. And the Mano-Vijnana can form intentions which affect perception. We could say a lot more about it, but that's enough to kind of get a feel for it. I have this image that the senses are perceptual experts or specialists. But that the whole body also has some kind of competency, maybe even the organs.

[52:46]

And my question is, does that have anything to do with the mind? Yes, if we think of it as a biological mind, we can assume it's more receptive to the body-mind articulations. Why? Well, Manas Vajrayana will, whatever it receives, it frames it within past, present, future and self-interest and so forth. Okay.

[53:59]

and if the body plays a role in this integration of perception, then it makes a difference whether it's upright or lying. Well, I'm just referring to this need to get up. Yeah. Well, I mean, biologically I wanted to get up because I'd been horizontal too long. But it doesn't change the way my Kidney. That helped.

[55:19]

Well, I'm just saying. I was actually thinking of the bladder. That kidney helped. Yes, sir. Hi. Hi. I don't know the whole story that led up to this. That has never stopped you. The image I got from what you spoke about was the biological mind.

[56:24]

Can that be looked at as a field in which the experiences from the vijnanas, the experiences, the perceptions and everything that's added, But that's the space in which I can receive or give space to this original perception, where it can unfold. Before my self-reflecting mind or consciousness starts referring back to it or starts taking the input.

[57:51]

Yes, I think we have to think of it as a field A space. But not just a space like the surface of the table. But maybe a show. A field which in itself is a dynamic of the situation. So that this... field of mind which you can create as a modality of mind, a location of mind. in which there are particularities, but those particularities are also in a field which has its own dynamics.

[59:10]

created by the present and circumstantial dynamics, and in which there can be a foreground-background reversal. So particular could be a foreground and particular then could be the background. Mind is starting, right? Can this also have to do with it, or is it almost this mano level, where we often notice that something is much, much faster? In the reaction to certain situations, where we first realize what actually happened, what actually brought the body to reactions in situations that are, for example, dangerous.

[60:27]

Is it also that from this monoground, that where the body reacts oftentimes much faster than consciousness, or that we can think about it, for example, in situations? I would say that's probably true. As you said, it's probably true. Yeah. Now, what's the event... Why should I bother to speak about this? What's the event? This is pretty... a highly articulated part of Zen practice. Because my experience is, knowing about it is a big part of making it happen. And there's always an indeterminacy in our projections. So you do not know what will happen if you bring an intentional continuity to such ideas in the background or foreground of your mind.

[61:53]

And just to know that there's a physiological or biological mind which is not necessarily self-referential, That you can experience. And stay within that experience. You can... As I've said earlier, you can shift the ingredients of the mind and experience around. And that shifting around occurs through intention. Through intention, reinstated in each circumstance.

[63:05]

One of the interesting stories about the Buddha is that what was common in those days, supposedly, was ascetic mortification of the flesh. As we discussed earlier, he decided that this didn't work. He thought, the pain of Sashin is enough. No, he actually never said that because Sashin wasn't created yet. But he supposedly reflected. I remember when I was a boy and my father was doing whatever fathers do.

[64:29]

And I was watching him. And I was sitting under the cool of a tree next to a stream while I was watching my father. And he said something like, and I found him sitting there in a kind of reclusive way, reclusive? Yeah, by himself. Just watching and observing without thinking. I felt a deep ease and satisfaction come over me. Which made me feel in a way I had never felt before or since. So maybe this feeling I should explore as the path.

[65:31]

No, we have no idea if it's true. Aber das ist wahr. In other words, enough people have passed that story along who must have had similar experiences that the story was true enough for them to pass it along. Also genug Leute haben diese Geschichte weitererzählt, weitergetragen, die ähnliche Erfahrungen für sich selbst gemacht haben müssen, dass die Geschichte für sie gestimmt hat, also ist sie wahr genug. And it's, you know, parallel in a way to my experience of sunbathing. Which I found not in one of these studios with a machine. But an experience that I found again when I started meditating.

[66:35]

Of a clarity of observing mind without much self. Okay. Now I would say that let's take this sitting under this tree by the cool of the stream. For example, sitting under the tree in the cool atmosphere of the stream or the river. Or sunbathing. How is that experience further articulated through meditation practice? For me, I have something, what do I call it, the four samadhi succession. Which is a description of my practice when I first started to do zazen regularly in the early 60s. Very early, 61 actually.

[68:07]

Okay, so what I first established, what I would say, is breath only mind. No. After a while you really establish breath only mind, but in the beginning you just have a taste of it now and then, but that taste creates potentialities, possibilities. And it created a sense of location which was more informative than thinking about things. and created a kind of bodily and mental ease and even a kind of satisfaction at being looking Located in a way I wasn't easily distracted.

[69:32]

So the second samadhi I would say that I went through as a fairly young person If the first is breath-only mind, the second one is mind-only mind, this is when you really know everything that's external is actually internal. And you're hearing and knowing the world through your own capacity. And that turned into an experience of bliss. Which which extended the spectrum or range of experience for me.

[70:54]

And disconnected, separated, disconnected happiness from the self. So in other words, before, when I don't have happiness, it seemed to be attached to getting a present or somebody thinking you're nice or cute or whatever. Or getting a good grade or not. Okay, so once I discovered that there was a bliss not attached to the self being rewarded, hey, I didn't need to get the rewards of self anymore. The mind-only mind informed me that happiness or bliss or something was simply a possibility of aliveness.

[72:04]

And in recent years, there's been quite a lot of English language publications, happiness research. People have gone all over the place to villages and some places and said, who's the happiest person in town? Oh, it's Mr. Schmidt over there. And they go talk to Mr. Schmidt, Herr Schmidt, I don't know, Herr Schmidt of Africa, anyway. And what does he say? What does she say? And what does this person say? What I read is that very commonly they said, I just decided it was the better choice.

[73:24]

It was better to be happy than not. So I made a decision to function that way. And that's like deciding to stay in the nourishment zone. I mean, walking around, walking in the woods, et cetera. But right now, I stay in the zone of speaking which I feel nourished by. And if I start on a topic which doesn't feel nourishing, nourishing I stop. So it's a kind of inner guide. Okay, so that's the second samadhi.

[74:29]

And the third samadhi is motionless mind. And it doesn't mean there's actually no motion. It means it feels like there's no motion. It means you feel a stillness which is so deep that you can just... It's as if the world had stopped. And this is a deeper satisfaction than the... for me, was, is, than the... Breath only mode. So emotionless mind is you just stop, time goes away, and just everything is as it is.

[75:30]

Everything is in place. And it makes you feel in place, action-wise. And the third and the fourth samadhi I would say is neither mine nor not mine. And this experience of inseparability, of so-called undouble inseparability, which is not a good place to raise a question from. But it's a great kind of inner vacation, nourishing. Nothing to do, nothing to worry about.

[76:31]

This is very, I find, healing. Das empfinde ich als sehr heilend. Kacken hat es noch nicht gehabt. Diese vier Samadhis in meiner Erfahrung waren tatsächlich so etwas wie Grundlagen für having articulated modalities of mind which I can rest in. And I don't know how you would realize, I could not realize such modalities of mind without the practice of Zazen.

[77:36]

So while the eight vijnanas don't depend on the realization or experience of these four samadhis, as I put it, they allow you to have the intentional and intentional skills to stay within say physiological mind. I don't know if that helped but that appeared when I started speaking some other question where is your partner she disappeared too yeah You don't have to tell me.

[78:44]

When you were in the summer school, you showed us this scheme on a flip chart. What I just talked about now. This big part was the hair thinner, and this thinner was connected with So you somehow like the five senses and that was connected to three further categories. Yeah. And that was connected to, I don't know, hara or body or something. Okay. You still have the pages from the foot chart? I love it. In focusing, I learned that a perception is implicated physiologically, physically.

[79:58]

And that this implication is connected to the processes that occur within. So that the seeing and my, in German we have this word for reality, which is also what has effects. Yeah. And that which has effects within me, so that what is seen is coming together with that's what's working within me. Yeah. And this I understand you didn't perceive this also. And I somehow, I hear what you're saying now, I hear that in a similar way. Okay. I accept that.

[81:16]

Yeah, now, I have to assure you, Mina, we should go on to Manas Vijnana and Alaya Vijnana. Probably not this afternoon. So... Can I present it with five physical sent visionaries and mono-visionaries in a way that you have a pretty good picture of? Or is there something fuzzy or something that disturbs you? Yes. You looked right through me and I felt like I was the double whammy that was in there.

[82:22]

I understood the Mano Vijnana very well. You explained it very well. For me, it is. Thank you so much for that. You're welcome. But I couldn't claim the same thing about the monas. Yeah, but I haven't spoken of the monas. Well, I say it again, but just, for instance, percept only mind in the five skandhas is a function of monovision. But the fourth skanda, associative mind, happens within manas.

[83:36]

Now, we have to look at what the underneath relationship of these two ways modalities of mind are. But right now, let's just distinguish And I'll try to do that tomorrow. Unless we decide to have small groups and discuss it among yourselves. Forgetting looks like that. Sayud? [...] Are you using an iPhone to confront me?

[84:47]

Are you using an iPhone to confront me? No, it's a note. You can notice. What is the word? To make dirty. To make dirty. It's not the soil. You soil something. When you soil something, you get better. Schmutzmein. Now we understand.

[85:56]

Now we call it the Schmutzmine. We're going to have to take the schmutz away. Well, that's another image. Well, the lotus is non-schmutzt. And the biological is the Marno. Mano.

[87:02]

Mano. [...] Yeah, okay. And earlier when I spoke about Madame Moldavsky, I said the great O, and I remembered later it was actually the great O. And he was a person who taught in America and so forth at the time. You don't have to tell me. Yes, Christina. I think what's important for me, I mean, thank you for teaching. You're welcome. Yes, the perception is missing.

[88:07]

What was important for me was that I feel like you confirmed something that we've developed amongst one another too, this fear of a bodily mutual resonance field. And I think we can find that when we're when we're using this noticing. And we discussed amongst one another that within that sphere there can also be a naming or a labeling. But it doesn't disturb the field. But what I think that was also new for me was to call it a biological mind.

[89:10]

New for me too. I can relate to that when I understand my body as knowing in a particular way, in a non-defined way, and yet... To that information I can relate to. In a bodily way, actually. I would like to extend this experiential field a bit since many of us have the dialogue experience in groups.

[90:34]

Mein erster Gedanke hier war, jetzt verstehe ich, warum ein Mann wie Christoph immer so ärgerlich wird, wenn in Dialogrunden manche über ihre Befindlichkeit sehr stark reden. And now I understand why my husband, Christoph, tends to get so upset or so irritated when people in a dialogue setting start speaking about their moods. How they're feeling, whether sensations and so forth. And there is a big difference whether that sensing has something self-referential in it. And there's a clear feeling that one can cultivate a topic much further

[91:41]

the less self-referential contributions there are. Yeah, that's true. Yeah, much easier to relate or to refer what one is saying to another person. Yes, thank you. Well, I will again, I would think we could I call this part of the seminar actuating the potentialities of mind. And what's exciting to me is that I'm not coming to this with a personally worked out system, or a system from Buddhism, but we're working out it with together, like a kind of shared experience.

[93:00]

And I'd like to, if I can, use the 8 visionas as also a way to speak about the fact and fluctuations of shared experience or of meta-identity. Und wenn möglich, würde ich die acht Virginianos aber auch gerne als Möglichkeit begreifen, über gemeinsame Erfahrungen oder eine gemeinsame Identität zu sprechen. Hat er das so gesagt? Eine Meta-Identität.

[94:01]

Because obviously we all have our individual identities. But we also have our... Meta-identity is German, Austrian, European, American, and so forth. And going back before, between America and Europe, I really noticed there were some interesting little differences. I mean, done little things like in America, you can never pass the salt without passing the pepper. It would be unheard of to pass someone just salt. Does that go together? But there are much more substantial and interesting distinctions that are just done habitually.

[95:10]

So I often in Germany say, could I have the pepper too? Anyway. But there are also more subtle meta-identities that we don't know are functioning. And the eight vijnanas gives us the tools to notice those and participate in them more than we would otherwise. Okay. Now it's time for our evening repast. Repast means meal. Thank you.

[96:06]

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