Good morning. Good morning. I've seen the excitement of last night. I forgot my flower and my flower package. In the excitement of last night I forgot my flower and my flower package. Thank you for risking and glassing the water. Yeah, and I don't know if I should use the term. met a constellation, but that's what I experienced happened last night. I felt I was in a field of extended Dharma practice with each of you. It might be obvious to some persons, I've tried to live a life that had as little public identity as possible.

[01:17]

I've been significantly unsuccessful in some ways. But last night I just toured Extended Dharma practice, I had no choice but to throw myself on the floor and say, I'll enter. A form of metta-sattva back there. It was very convincing, I know. I mean, I looked up and there were all these arms. I know you're tall, could I give you a hug?

[02:32]

It's like this. But I forgot you could hide two or three people behind you. Anyway, that was great. Thank you very much. And your generosity in looking forward to a Manjushri, hopefully, in the new Zendu. Danke für eure Großzügigkeit. Ich freue mich darauf, dass wir hoffentlich einen Manjushri im neuen Sendung haben können. So my session was yesterday afternoon, now it's your session, discussion. So what have you made of all this so far? Yes. It's a mean but a little risky.

[03:47]

I find this group so supportive. And today at breakfast I got at least 15 answers to questions that I didn't even know I had. This morning I got at least 15 different responses to questions I didn't even know I had. People just keep walking up to you. But I also asked questions, like, for example, who will bring Baker, Roshi and Nicole to Vienna?

[04:50]

And everyone was willing, so you can choose. Let's just get a bus. Let's just get a bus. But what fits more to our topic now? More in the vein of our topic. One thing that became clear to me is I never could have entered the monastery if it had already been finished. I don't know what would have happened if I had entered the monastery so vervollständigt ist, wenn ich dahin kommen würde und die Entscheidung hätte, will ich da jetzt praktizieren oder nicht? Eigentlich noch genug zu tun. So I don't know what would be happening if I was arriving at Johanneshof now that it's already so complete and I now would have to make a decision whether to practice there.

[06:18]

And people were laughing because I think it made clear that there are still things we could be doing there. Oh, good. In other words, you came in the first practice period, and if it had been the second, you would have refused to come. And the future Christinians won't ever come to practice for this? No. We were lucky we caught you early on. Now that seeing all the details of how it was made and participating, seeing how it was brought forth, how it was generated, that just makes a huge difference. Okay. Yes.

[07:34]

Should I bow to you now? You still look like that guy to me. From my kind of view, in those Vichymianas, the feeling is so over-dimensioned. Like seeing and hearing is like one dimensional, but the feeling is everything. It's emotions, the body and space, balance and touch and so forth. You got something against those things? I'm just surprised that it wasn't divided into several aspects.

[08:41]

Is that what's intended, that it has such a wide spectrum? Well, it's meant to be inclusive, that's true. It's meant to be a... a conceptual formulation on which you can hang up your life and look at it and let it dry out. Someone just did my laundry, so I... Yeah, so it's a schema in which you can know. use and develop as a part of how we observe our experience.

[10:15]

Yes. What keeps coming up for me in the practice with the Vishnianas is the factor mind. It's the factor mind. Mano Vishniana. And zwar... Also mir geht es ständig so, dass wenn ich zum Beispiel... and one object appears in the focus. I constantly have this experience that when I practice, for example, with seeing, and one object comes into focus or appears in focus.

[11:24]

In that moment, it is always linked to the mind in the sense that at the same time the sound becomes so clear. At that moment, it's always what happens all the time, is that at the moment of clarity in the seeing, focusing on one object, also the next sound becomes really clear, or the next thought becomes really clear. So that's always intertwined. Yes, of course. But then it's difficult to come back just to seeing. So to only concentrate on seeing is extremely difficult because the hearing is also so clear. Es kommt immer alles zusammen.

[12:37]

It always comes all together. Wenn ich dann die Hände wasche, dann wird auf einmal der Seifengeruch ganz stark. When I wash my hands, then suddenly the smell of the soap becomes very strong. It's a really huge problem. Es ist ein großes Problem. Das kann ich schon verstehen. I'm sorry, you have five physical senses. You just have to learn to live with them. I don't mind, but since you are emphasizing so much that they ought to be separately clarified... I know, I'm giving bad advice. It's not a matter of excluding the other four, it's a matter of emphasizing one.

[13:37]

And experimenting with emphasizing what? I mean, whatever this existence is, it's certainly an overlapping succession of appearances. Yeah, and what's the word for marking a place? Kekai. Kekai. Is the Japanese word kekai, which I've mentioned before? K-E-K-A-I. Es gibt ein japanisches Wort, das ich zuvor schon erwähnt habe. K-E-T-K? K-E-K-A-I. E-K-K-A-I.

[14:38]

It might be only one K. It's classically... The feeling of when you offer incense. And this overlapping of successive realities. We need to establish a location somewhere. In this omnicentric world.

[15:39]

So when you, traditionally, when you come into the Zen door, start meditation, or ideally, if we set it up here, it would be a place where I could offer incense. You come in and you say, okay, this is a beginning. We've started a beginning. We've created a beginning. I suppose people actually do that when they have their morning cup of coffee or something like Do you absolutely have to have coffee? Well, no, I really need coffee to start the day, to start again, to create it again. It's interesting to me that, you know, I just got a long email from Christian last night. And he described various projects in this work week they did there where they had 28 people show up.

[16:53]

They're building walkways and things like that. The walkways are almost as important as the buildings because they also define space. Yeah, but the main objection and the main problem people have when they come, they like doing the work, but they don't like the ritual. Yeah, it's interesting to me how much Westerners have a kind of instinctive rejection of rituals. And, you know, In Zen, it has nothing to do with some kind of ritualized way of behaving so the world is placated with a sacrifice or something like that.

[18:16]

Placated? Calm down. Calm down. From what? from being unplugged. Yeah. Okay, thank you. That makes a lot more sense. That they have to be purified and that they have to be evacuated. Well, Buddhism developed out of Hinduism of the time, which emphasized sacrifice. At first, you appeased the gods, and then later you did certain ritual movements, and those ritual movements would make the world think it was okay.

[19:26]

And it was rooted in the concept that the microcosm and macrocosm are tuned exactly to each other. And so that the performer of the ritual had to do it exactly right to get everything in harmony. And Buddhism was a reaction against that. And so rituals became ways to articulate oneself in the world in relationship to phenomena. To notice and to embody the mind in gestures.

[20:37]

Yeah, but I don't need to go on what to do. Do you want to translate this? She's just in Somalia. Are you here? Yeah, so... Yeah, so, yeah, that's enough. Anything else? Yes, I'm true. I like your name so much now that I've learned it. I'd like to have a chance to say it. Last night and this morning there were two terms that came up for me.

[22:03]

Which is insecurity and immediacy. And for me these are two poles that I would like to bring together. And yesterday's lecture was something for me which brought me into a sense of really not knowing, not understanding, and insecurity.

[23:08]

But at the same time, there was a tremendous sense of feeling safe or comfortable, feeling taken care of. And my sense of that was that I switched off my reasoning. Where's the switch? How would he find it? He would say... and that I entered this immediacy. I experience immediacy as relationship and as resonance.

[24:15]

I felt so connected to a whole group. And with you two, and it was such a gift. And it really, it took until the night, until the night that I would become aware. The insecurity is part of the victims. I was also chewing on this term, insecurity, immediately. because I felt like that's most likely for me to enter into this really complex field that we were discussing yesterday.

[25:40]

Hildrud just said that for you it was, as I heard, two poles, insecurity and mediocrity. And what I just heard from Ailsworth, that initially these were like two poles for her in security and immediacy. And for me, it's quite different. It's like a meeting point, like a really fragile balance on the tip of a needle. OK. And I have a question about the word coherence. Coherence is a German word. It is oftentimes difficult.

[26:59]

I don't know the connotations of coherence in English. They may be somewhat different in German. But there is a German which is concrete. I have no, I can't quite catch the feeling for it, and that's difficult. So maybe you might feel it around the world. Yeah, it's not comparison, which is they fit, they compare to each other. It's they fit together as coherence in English. They come here, literally here, together here. The ingredients of what is sitting together, the ingredients which are tuning and resonating. Let's say it in German and then you say it in English and I'll see if I can figure it out.

[28:16]

So a question is, what is it that fits together? What relates to each other in this word? Well, the concept... Am I straying away from what she said? And then I'll come back to it. Andrea, should I respond to you? Should we do one thing at a time? Am I finished? Are you finished? Are we finished? No. No, I hope so. Go ahead. Maybe I would have to live with that I don't really catch the feeling. Yes, fitting together, that's the same. But I can't quite catch the feeling. Okay. Well, this came up with the concept, the Tando concept of 3000 coherences. And it implies as a practice concept that incoherence is also possible.

[29:30]

So you could say there's an infinite There are infinite incoherencies and within that there's 3,000 coherencies. That's implied in the concept. So that's implied that we, the way the world works for us, building this building, making this floor fit together, so forth, we try to create a world with coherences. where things fit together. That's a subtle way to say, as I say, the job of consciousness is to make the world predictable.

[30:36]

Even if you're not involved with making the world predictable in the future, now into the future. Still, the way the senses work is they see things in a way that makes them coherent. So the durative present in your sensory is created by various causes, arrives as an appearance through successive causation, but also simultaneously appears through the coherences of the medis.

[32:15]

And within those coherences is also the amplitude and potentiality and absence of incoherences. So that you are aware that you're making a world from the causes and from the coherences. so dass du gewahr bist, dass du eine Welt aus den Ursachen heraus und den Kohärenzen schaffst. And that world is simultaneously empty. You just made it and it's also empty. And this world is also empty.

[33:16]

Yeah, maybe I could try to Look at that a little more after the break. Okay. Yes, you also spoke about fundamental coherences. Yes, I talked about that in the In the complexity of the world we live in, it's basically incoherent. It's always trying to establish coherences in order to continue. But it's about including both, incoherent and coherent.

[34:23]

Yes. Yes. Coherent could be translated into German as zusammenhängend, in some way really connected. Or you could translate it as zusammenpassend. Which translation would be the most appropriate in this business? In this image in German we could either say replace the word coherence by either using a word that means it's stuck together like this more stuck together or it fits yeah or it fits together which one would be the like this like this or like this which one would be the translation would prefer

[35:37]

It used to mean all those things. It used to mean all the relationships that are any way you relate, but they're relationships, not resistances. We understand we're not talking about something that's real. In other words, our words of real don't reach it. I project my mind onto things through words.

[36:41]

But my mind projected through words is not really what's going on. What's going on is way more complex than the words. So all the words don't describe anything that's real. They describe approximations. And they describe approximations that we've discovered usefully to direct your attention to. Yes, and it is helpful to find an image that approaches it better than others. That's right. Why not? Would you include in the image for coherences that things...

[37:54]

run towards each other as a coherence or that they move away from each other. So the activity? Yeah, the activity. Sometimes they run together, sometimes they run away. But they're running, one way or the other. But that's what my question, the movement. It's all, it's amplitude, it's movement, it's oscillation, it's, you know, if we try to, and it's that dynamic of oscillation which makes the alive Vijnana function in its sight. Now, I've taken this teaching in a somewhat different direction than it's usually presented, but I'll leave that till later. So I have now brought this teaching in a slightly different direction than it is normally presented.

[39:20]

But I'll leave that for later. So I have a completely different question. Or maybe this question has a completely different perspective. I have a very different question, or maybe that question from a different perspective. So from the beginning of this seminar, I was interested in the question, how do I get to an activity, to a decision? For example, Christa, what sense do I observe now? From the beginning of the seminar I've been interested in how do I come to an activity, to a decision like Krista brought up, which sense do I observe now? And what touched me the most was the example of the Buddha making a vow. And I know that sometimes it takes for a client to find that kind of decisiveness.

[40:25]

And I also know that then it's not about finding ever more reasons for it. And this process of finding the decision, making the decision, it doesn't fit into Manu. And yet it is necessary to, with immediacy, to create a vow or to fully take responsibility for something. For something which maybe unconsciously I've woven inside myself but have not really brought up into mind.

[41:51]

Is there anything you can say about it? let me just say about the initial what you said maybe we can come back to the rest of what you said but a vow is a kind of cat guy or similar to my saying complete to complete each movement you do So I don't just move my hand. I move within a biological zone which allows me to make that gesture feel complete. So I'm not just throwing my arm around while I sleep?

[43:08]

No. I have a little bit of pressure. The doctors like that. But it means that I can't sleep with my hands over my head. And sometimes I used to, in old days, used to like to sleep with my hands over. And I'd wake up and my arms would be completely asleep. And I'm in a hotel maybe and someone's at the door so I have to get up and I get up and my arms are not locked. I can get my torso up and my arms are not locked.

[44:09]

I was walking... And I stagger to the door and can't even get my arm to the door. And when I'm in a metal room and someone knocks on the door, I think I can make my torso stand up, but my arms fly wild around. They throw everything around. They throw the flowers, the lamps, and I can't even get my arms to the door. This is the opposite of functioning within a zone of biological completion. But I don't make any gesture without a feeling that completes the gesture that completes me. And it's basically the root of mudras. Okay. So... So Ketgai is also just how you move your arm, offering incense or taking a vow.

[45:11]

You create a location. And what is... And what did someone say? Nietzsche said that we are in an omnicentric world. So everything can be the center. But you have a feeling of making the center. And that sense of vow happens in Mano mind and not Mano's mind. Because you can have a vow to free yourself from self, so that's not happening in Mano's mind. Now, if I ever write about this, which I'd like to do because it's fun to write, I don't think it's fun to publish, but I think it's fun to write.

[46:21]

So, if I write about this, I try to say, what fits in the mana line and what fits in the mana's mind. But in any case, vowing is the root of all Buddhist practice. I think there's aspects of what you brought up I didn't respond to. We're supposed to have a break soon, but I can't resist you. Ich kann auch nicht widerstehen. Und zwar, als du uns die Ligianas das erste Mal gelehrt hast,

[47:23]

I also can't resist. When you taught us the Virginianus for the first time... Now I'm in trouble. You used my image. You used the image of the... What's it called? This? No. A... A sand, what do you call them? Hourglass? Yes, genau. Hourglass of the eight vision ones. Oh, that's right. Yeah, I remember that now. Und das war irgendwie sehr wichtig. Ich habe es zwar nicht verstanden, aber es war wichtig. And that was somehow really important. I didn't understand it, but it was really important. I'm glad. Ich bin ziemlich sicher, dass diese Schmalseite der Sanduhr, das war ein wichtiger Punkt. And I'm quite sure that this narrow point of the hourglass, that seemed to be a very important point.

[48:35]

That's Mars. At the time, you called it intention and will. Can I read it? It's totally interesting. I find it so interesting to now get to know the Vishnianas in a different way. where the self is an ingredient, but an important ingredient, and yet there is a force that

[49:41]

And yet, for me, in the seventh vijnana, it seems that there's an aspect of it that is not in which self is an ingredient, an important ingredient, but also like a force that's in a hourglass that can be turned around. Okay, this is good. Good, because the... teaching of Vijnanas is also meant to reverse the process, and the reversal is considered then liberation. Yeah, this was in the 80s or 90s, and I remember even making the drawing. And what I was emphasizing then is the role of Manas as the editor of your experience.

[50:52]

And how the Lama Jnana required you to bypass the editor. Now I may have described the editors having intentions and so forth, but I might use the word a little differently now. But the way of looking at it is still okay. Yes, so I might have said back then that the creator or creator has intentions and so on. I would perhaps describe it a little differently today, but it's okay to look at it that way. Okay, I have to say one more sentence about what function intention and will have in the happiness.

[51:59]

Okay, could you say one thing about what is the function of intention and will in the vow? Okay. Yes, did you want to add something to the notepad? Do you want to add something? I would like to say thank you very much because we have to leave now. Because Kudrow has to be in time at her daughter. So I would like to say thank you so much for everything and to all of you. It was wonderful. Part of it is not sweet sorrow. That's what Shakespeare parted in such sweet sorrow. I don't know if I agree. But it's nice to see you again. And thank you very much for being here. You've been a good presence in the seminar. Thank you. It was wonderful. Wonderful for me too. Thank you. Yes.

[53:11]

I'd like to add something maybe quite practical. Now, is this something I'm supposed to note down and talk about? Well, no. Oh, then wait till afterwards. Okay, because we're late. Thank you. The group is slowly shrinking. I don't know if I can respond sufficiently to what you brought up.

[54:34]

But I would say an intention is simply a way to direct attention. And in what And that intention can have a variety of intentions. So an intention formed within Manas mind is formed within the context of self. Now that, from my point of view, I wouldn't call that a vow.

[55:45]

Will, I would say, will is the energy that you bring into something because of how important it is to you. So it may be that some intentions because they go against the brain or against really your best interests require more will than other intentions. Okay, so maybe then we could say intention is, when it's shifted into mono mind, Its intention can be wider than just self-interest.

[57:01]

When that intention becomes a vow, You've built it, in my opinion, you're trying to build the intention into the structures of mind. That's why I would even call a more strong version of intention than vow a mental posture. As postures, walking, standing, sitting, etc., are built into what our bodily structure can do,

[58:02]

What I call a mental posture is built into the structures of the mind. And the... Once it's built into the structures of mind, it doesn't require the energy. It requires, by building into the structures of mind, it's always present on every perception, every mental act, physical act, and so forth. So a New Year's resolution, red as a salute, meaning strong and healthy, are not very strong because they're not built into the structures of your... Usually people, if the joke is, New Year's resolution lasts until the New Year begins.

[59:27]

I think you're very precise. I'm sorry. Thank you. Here we are, I don't know what we are, but we are all living in the same period and sphere and so forth. And we function in space and time through our mind. So in order to understand that functioning, we try to make distinctions about the functioning that allow us to refine the functioning.

[60:48]

And what I find myself doing as a Westerner is first by my astonishment at the refinement of the distinctions from yoga culture. So those distinctions I've used to... to shape my own intentional and attentional practice. And I've only been interested in those aspects which I could make experiential.

[61:49]

Okay, so at bringing distinctions from Asian yoga culture into my own process of observing beings, Also bring ich jetzt diese Unterscheidungen aus der logischen Kultur in meinen eigenen Prozess des Beobachtens meines Seins, des Seins hinein. But I find the distinctions extremely useful, but I don't always find I can apply them in the same way they were originally conceived. Not all What an example of a preciseness of distinction that I just would never have thought myself. In other words, the distinctions that are part of the practice and teachings of Zen have allowed me to

[63:28]

to refine my own experience so it's closer to those distinctions. So through applying these distinctions, My own experience has become refined enough, we could say, to then see if those distinctions make sense. Okay, so the distinction I'm going to point out now, just as an example, is sita, S-I-T-A, C-I-T-A, sita. Which actually is a word often for mind. One of the many words, a fairly large number of words for mind in Buddhism. But what it actually means And I couldn't have realized this until I practiced knowing the world as a succession of appearances.

[65:10]

The citta means actually the momentary vector, subjective vector of an appearance. Okay, now if you imagine every appearance is appearing. Appearing in a context that physics would say the present actually doesn't exist. Okay. But we do have an experience of duration and of appearance. But that appearance is in fact extremely momentary. But if you give a subjective vector to that little knife point of appearance, that then, a vector is something that conveys some, vector means to convey or to carry something to the next point.

[66:39]

Nicole mentioned to me earlier today that she was bit by a vector in other words a tick is a vector it's called a vector in English Because a tick can carry disease from one person to the next. And I heard you helped rescue this Christina with the tick-removing machine. I always used to use the blown-out match. It's hot enough, you touch the tick, the tick says, let me get out of here.

[67:45]

So when a mosquito or tick can carry a disease, it's called a vector. So in other words, citta means that little point which when subjectively experienced creates a sense of a continuity of mind. It's as if the ocean, the tips of the waves of the ocean was what you experienced as the ocean, not the water. I never would have thought of this on my own.

[68:58]

And it took me to make use of it and understand it and see that Sita meant this experiential non-reality we call mind, subjective mind. I had to begin to experience and get used to experiencing the world as a succession of appearances. And I did that because I wanted to do it. I wanted to see what this practice does. So I did things just by giving a talk. I would look at, say, Christina, and then I'd look at Siegfried, and then I'd erase Christina.

[70:13]

As much as I could, though she's still present. It was just an emphasis. And I would see if I could fully engage attention with Siegfried and have you almost gone. And by doing that as a habit over and over again in lectures, for example, you have to give yourself a way of giving a lecture to keep yourself amused. When I looked back at Christina, then I would notice how different she was from moment to moment. So that then made me experience and really know how absolutely unique each moment is. And now we have the distinction between the Mano mind and Manas mind.

[71:34]

And I'm trying to create some kind of experiential vocabulary, identify mono mind with physiological mind. And I would say that mono mind puts the, when we can emphasize that, Or even if we don't emphasize it, it's functioning invisibly. To give us an experience of coherence, to give us an experiential coherence. Okay, I would say that mana's mind, to the extent it's a passive or active potentiality, mana's mind as a passive or active potentiality,

[72:58]

integrates our experience into self, in the positive and negative ways. Okay, now that I'm asking myself, and I could have tried to make this Think about this. Where does trauma happen? Yeah, I mean, I've been interested in psychology since I was six or seven. And my mother said to me, Freud, this guy Freud, thinks that men, that boys want to make love to their mother. This is crazy. My mother told me, I said, Mom... So I'm feeling that Freud was some kind of familial troublemaker.

[74:23]

But ever since then, I've kept my eye open for references to Freud and so forth. And for me, Freud became identified with sociological, psychological behavioral problems as well as physiological mental illness. And then in recent years this category of trauma seems to be another category. And I had a little bit difficult conversation with somebody a few weeks ago in Santa Fe who wanted to describe somebody as crazy or unstable.

[76:02]

And I said, I don't think they're crazy or unstable. They just... Certain things trigger trauma, and most of the time they're not crazy at all. They function very well, as long as they can stay away from those triggers. A person who wanted to describe another person as unstable or as crazy. And I've said it again and again, I don't think that this person is unstable or crazy. It's just that some situations can trigger a trauma. And most of the time the person is completely normal until these triggers are there. And since I, you know, I'm living with people all the time, so I have here and in the United States, I have experience with people whose life is wounded by trauma. And you would all know much more about this than I, of course. But just to relate to this schema in the Kantian sense of a... a pattern common to all, to society, to societal life.

[77:33]

Yeah, so if I, in the back of my mind, the issue of what is trauma is, you know, appears, and I start looking at this schema of eight visionaries. And the examples I know in the Sangha and in my personal experience with others, trauma happens to the self seems to me, and happens then in mana's mind, but if it's a sufficient violation, it shifts over into mana mind, verschiebt sie sich hinüber in den Manngeist and tears or fractures the integrity of the world.

[79:28]

And that's harder to repair than if it just happened in Manas, because you can repair it by compensating with other views of self and experience. But when it's affected your view of how the world actually is, it's very hard to repair. And this is more difficult to repair or to heal, because if the way the world actually exists, how it is perceived, influences it, then it is more difficult to repair it than if it is simply in the mana spirit, where you can then add other self-directions to compensate for the trauma. Now, if that has any validity as a way of looking at it, then we can develop a monotherapy to deal with trauma. And not think of it in psychological terms or selfological terms, but think of it in more fundamental existential terms.

[80:36]

Now this is an example, but in general I would love to, and since I reluctantly agreed to come back next year, Enthusiastically agreed to come back. I mean, I've got a crush on you, so I have to... Do you use the word crush? So I have to... But when I come back, assuming the planet helps, maybe you'll have some observations about the schema of the eight Vijnanas through the year.

[81:55]

Is that enough for now? Can I shift a little bit? The alaya-vijnana or alaya-mind has been viewed traditionally very often as the, let's say, the accumulation of beingness. And as the accumulation of beingness, then alaya vishnayana was kind of a meta-self. Understanding that it was accumulated through the editorial activity, editing activity of Marx. Und dann ist es so verstanden, dass es sich angesammelt hat durch die editierende, die bearbeitende Funktion der Mannes.

[83:29]

Okay. But I see the light of Vijnana as the accomplishment of beingness and not the accumulation of beingness. Okay. Accomplishment, can you say what you mean? Verfolgen. Verfolgen. You accomplish something, I finish school, I accomplished it, I did it. That's different from accumulation. To accomplish something is to, through effort, do something thoroughly. You're looking it up. No. Only as you look back on it. Acumulation is simply a pile. An accomplishment is to get the pile all piled up evenly so nothing falls out.

[84:30]

Well, accomplishment just means whatever happens is beneficial. Accumulation is not beneficial. Interesting. Would you say that an aspect of telekinesis in it. Telekinesis? In my mind I see these kids in our apartment in Frankfurt, they don't live upstairs anymore, but they took all these sticks, an accumulation of sticks, and they put them in log fashion and built them all the way up to the ceiling.

[85:55]

And I was so amazed at the accomplishment that I let it stand there for about two years until I shut the door too hard once. That was an accomplishment. You even have some little bends in the middle. Okay, so I just make the distinction again, English, sorry. The laya-vijnana has been seen as the accumulation of experience, accumulated through self-interest.

[87:04]

But I see the Vajrayana as the accomplishment of beingness understood as empty. Okay, all right. So, but the overall thrust of the Alaya Vijnanas, of the eight Vijnanas... was to turn cognition into knowledge and wisdom.

[88:11]

Okay. So anyway, I've never talked about this in this way before. So I'm still trying to sort out how to speak about it. But in what I'm saying, it's true to my experience. Last night after what they said about those who have left, about truth, I thought you can't say that there's truth. But you can say what's not true. And one thing that's not true is there's no truth. Well, I mean, one thing you can say that's not true is that there is a truth.

[89:26]

Yes. Sorry. Carried away in a flurry of negatives. Yes. It is interesting. You can say what's not true. To say the world is made of entities is not true. But because there's no entities, you can't say anything is true. Okay. Okay, so my feeling is that by emphasizing the alaya vision, the alaya mind, as the accomplishment of beingness and wisdom,

[90:45]

is to emphasize that the five senses and Mano are not just passive activity in the world directed by self. that instead to view the vijnanas as a craft you practice in the light of wisdom. So the practice and enhancement development of the five senses. Knowing both their separation and their limitations. And hence the presence of what's absent from the perceptual world.

[91:57]

It generates and transforms the capacity of Mano-Vishnana into a physiological mind free of selfological considerations. Okay, so the embeddedness of one's experience in a medicine. combined with the non-psychological manas mind, a mano mind, turns manas into a friend.

[93:25]

As you in your constellation found that a mano needed manas And then the dynamic of the alaya vijnana is an oscillating field. Which then in turn transforms immediacy. happens because of the wisdom of acting within how things really are. And not primarily in terms of how they support or don't the self.

[94:30]

Okay, now I would like you to know that that's my final word in 2016 on the... I would like you to know that that's my final word on the... And next year I'll allow a certain modification if you bring it up... Sorry. Okay. Something else? Eureka. What's that mean? Eureka. Eureka. It's interesting. Eureka has the feeling in English of an uncontrollable exclamation of Eureka!

[95:46]

And it is pronounced differently in another language. Eureka has the feeling in English of an uncontrollable exclamation of Eureka! Eureka has the feeling in English of an uncontrollable exclamation of Eureka! It's like you sneezed in German. Oh, he's German. Well, I hope we have a German-American environment. Thanks so much. Can we sit for a couple of minutes? At least hear the bell? Oh.

[96:40]

@Transcribed_UNK
@Text_v005
@Score_74.43