Closely Watched Mind 1

Audio loading...

Welcome! You can log in or create an account to save favorites, edit keywords, transcripts, and more.

Auto-Generated Transcript

well good evening everyone
i'm going to begin you might be a few more people struggling in can you hear me okay
and you can see me okay
basically all of your muted and i can unmute you as we go along
why did do a little housekeeping
first of all ah since i can't see all of you on the screen at once what i'd like to suggest is at any time if you have a question that's something that i'm saying ah please
raise your hand in the yard
your digital hand raising mode to people know how to do that
go here so on
if you click on participants at the bottom
ah you should if you click on your name you should be able to raise your hand is that true

play what are you saying
aunt ellen it doesn't seem to be true for me it on and you quit participate as the bottom of all the name you'll be found mine in by mute me or raise hand
it i the win at the bottom why it's all the way at the bottom right i can't see that because i'm the host and i don't see that yes so tolerate the bottom if you want to ask a question just raise your hand and then that blue window pops up and hopefully i will see it cause for some ah multitasking i don't
stand it
i don't know you were doing it
he's somewhere is is someone's or people seeing it if you go to those three little dots and click on the three little dots the top thing says raise hand
mine doesn't
if you go to participants and yet has gone down the list it says invite new me and then there's three little dots
click on those three little dots and you'll see raise hand i don't see them then you'll have to wave what what yeah also if you if you raise your hand physically i won't try to note that
if you're on an ipad it's different right now so i bought an ipad yes but you can go to the participants and click on your name and then you'll see it like he said original
my name and i'll where to click on my name
you have to go to participants
at the bottom i do i try to know where it isn't an ipad
participants at the top and then work on my macbook
just go to your mart where it says margaret watkins as your participants and then click on it the con margaret watkins yes it does it stop video beat my audio pin video rename itself new doesn't okay okay then go to the more the three dots that are next to the park
disappearance up at the top
that's what i just still that's what i got that stop video mute my audio convenient rename hide self new so never mind that doesn't work for me so i'll raise money departments or work just physically raise your hand
get gonna create a precedent talk anyway how lesson go let's move on thank you
i want to ah
encourage you
this is a class by donation if you would like to make a donation or the suggested donation is thirty dollars for the ford period for the physician class or what you can afford and if you go to the bc see a web
site you will see a tab that says donations
have you click on that it says sits and classes and if you click on that you can make a donation views via pay pal or you can set you can send a check to berkeley's and center at our address and just notated for ah for my class in
the way don't get over overwhelmed by that detail and a want to spend a lot of time on that
let's just take a breath and begin

so this class is on the
an approach to the yoga chart yoga jar of buddhism and i must confess that
when we started studying this in the in the bcc priests group i had a resistance
chooses system because i felt that it was been presented as a description
ah a very accurate model of how the mind worked and i had all kinds of quibbles with that
ah and all kinds of arguments against well it's not exactly to way it's not exactly that way ah at a certain point
i feel like my resistance is ah we're just my resistances and they and and i began to see the utility of this
and i hope that you will see the same thing over the over the course of the for classes where the philosophy is endlessly complicated and that is part of what my resistance was because i'm i'm not character logically drawn
towards the
really close philosophical sinkings of of indian buddhism or indian spirituality
but on the other hand what i want to say is that this is i see this as essential buddhist psychology
and my inclination
over the over the years has been to
really turned towards buddhist systems but assistance for looking at mind put systems were looking at my suffering to the systems for looking at delusion and to find myself interpreting
western psychological ah modes into buddhist modes hand using them and i know that that's not true for everybody ah it's wonderful been one of the interesting things about kitchen a new pious and centers a chaplaincy program they if all the
is they have all these tools and different systems and different mnemonic devices and things like that and some people really relate to them and my fueling my inclination is to go back to ah to buddhist system
really rooted in the past and to find the way that they seem relevant to me
if in time that's what's really come to me with the yoga jar system
so i want to start with a quotation
that i found in been connolly's book have you i recommended that can then we're going to touch on that from time to time on this is on
this is the book i was recommending
let's see here
for some reason when i go to speak of you i'm seeing margaret watkins margaret can you meet yourself or are emitted you'd
you are married or getting her mind anyway
this is the book inside vasa banjos yoga jar by ben connolly so here's a quotation
in the book
it talks about
it says when vora my couple singh who was the first fully ordained buddhist nun in tyler in modern thailand was asked how she kept the three hundred eleven be cooley can be cooney precepts
she said i only keep one precept i watched my mind
this is what we do in zazen and this is what i'm encouraging you to do in sort of the aggregation of this practice it's about watching your mind next step one
step two
i would ah
relate to to ah
two matos one i haven't the back bumper of my car
and the other high have it up on a button that i were on one of my coats
on the back bumper of my car i have a bumper sticker that says
don't believe everything you think
and ah i have found that to be somewhat to be such a universally true
and the bump v as that still the a button that i haven't my hands that i i couldn't find it
downstairs someplace but it says
i'm not who i think i am
and i find that to be universally true as well
i'm not who i think i am
and the thrust of yoga of buddhism is about that is about the way we
we think we are someone
we think there's a validity to our views in our perceptions and we don't see that that is in any
discernible way strictly true
i think this is what what carol paul was talking about on saturday in her excellent talk her talk on don't know mind ah
she was talking about
beginning with the delusions
that we think we know
looking at how it is that we think we know it
in philosophical terms
that examination looking at how we think we know things is called epistemology
i'm not gonna go further into debt because we're not really doing a philosophical investigation but it's like how do we know or how do we think we know what it is we think we know
so what cow was talking about and what i will talk about
that the way we see the world
is clouded by
our self centredness
are comparing mind
the extrapolation that we make from our past experience thinking that our past experiences ah st l a measure or predictor of what our future experience will be and in believing what we think

for the last few weeks lori and i have been watching a ah series of youtube videos and i i will i will send us out ah by the yeah
professor j garfield of smith college i want somebody you may have read j garfield translation of nagarajan is a
ah muslimah jamaica gaga's ah tj's it it's one of a person and a brilliant scholar and one things he says is that our primal confusion in other words the fundamental confusion that we have
in our way of thinking and seeing things is to confuse
ah something we made
for something we found
in other words to think that
what we found
outside of ourselves is true without recognizing that actually this is something that constructed in our mind
and this is but the point of yoga chara
is that the things that we see
are things that we call construct in our mind it's not that there's it's it's not a kind of idealism in the sense that
is a product of her mind it's not saying that they were not things outside of us is just saying it saying that we can't see the things anything in the world without it being filtered through our consciousness our perception
and our mind
and this is what we're going to this is part of what we're doing examine
ah j
garfield uses the term imputation
ah which means that when we see things we we impute a meaning or interpretation to it
to everything that we think
burst basim we think it's something that we're finding
homme and so there's an ethical dimension to that
which calls on us to take responsibility for our own actions and perceptions that's why this is not just this is not just an abstract issue
it's really important
so in this particular historical moment if we think about the issues of race
i would propose and make the proposition
that there is nothing
that i know about a black person and this would go for someone of asian or latino background
there's nothing that i know that has to do with their skin color
i you know accept that i see their skin color perhaps and even that is subjective so i've thought about this quite a bit and i've argued and argued with myself about whether this is true
ah and i finally came to the conclusion that this proposition is correct
the things that i know about someone or that i think i know about someone
and i used know provisionally
comes from a
of information
which includes external information it also includes my experience it includes my prejudices it could includes things that i've been brought up with ah things that i don't even know
all ha
lately i've been i just digitized some oral histories from my family and
they were just very quick perceptions that an expression said the test ah in those interviews that talked about her my
the previous generation how they grew up in the twenties and talked about their experience of glad people
and they made some sweeping they made sweeping generalizations that were not particularly
that was passed down to me whether i know it consciously or not
so the things that i think i know about someone or comprised of a variant variety of sources external opinions social opinions things that were handed down from from generations
ah and they also the things that i know about a person like any of you comes from what you say
and what you do
and all those things are filtered through my senses and my mind
so this is what we will study for the next four weeks ah in the context of are looking at
what yoga chara buddhism or the mind only school of buddhism cause the eight consciousnesses
how do i see the world
watching my mind
how do i see things arise
how did they work according to this buddhist psychological model
and again i'd remind you that this model is a rough approximation
it's not like a
full scale model of reality
it's a crude map
it's not topologically correct
and it is also
the way we're going to presented a a simplification of the labyrinthine labyrinthine aspects of of your guitar buddhism and it's it's expressed in all these various texts and manifestations
when i was a boy
but i really like you like to do was to i would take things apart machines basically i would sit down with a pair of pliers and screwdrivers and take these these mechanical devices support
art and hopefully sometimes
i would try to put them back together so that they worked which sometimes work and subjects didn't work but what i want to do with taken apart and see how each piece
fit together
and i think that
this is really resembles ah quite a bit of the buddhist practice and it certainly resembles yoga genre
so i want to go into some ah some background about the history of chara and i'm also my goal for the night is to present you with we're going to break this up into four classes which which have to do with four realms of consciousness and i'll explain it in a in
a couple of minutes ah and i want a to get you to the to the first level the first level which is your sense consciousness but before i go into history i want to just stop and see do you have any questions
for comments
you can raise your hand digitally or manually

i am not seeing anything
going once
but ross
i thank you goes on
i will seek you out the story attributed to the buddha who said i didn't
find a path of practice i discovered something that was always there and in thinking in your doctor he remarks about garfield's
i'm thinking around
this topic of is it wasn't always there is that we discovered did you say something about how those choose to or aspects of discovery or a presence and are ubiquitous this am
and i come together
i would say that it's always there that basically
some of the model of what we're going to present his is a part that's that's actually hard wired into our neurological systems on and that yoga chara and buddhism in general offers a offers a wave of looking at that
what i said it's a it's a psychological system and i'm we're looking at here through a buddhist lens rather than say a western psychological and neurological lens but i think agree there are people who have been really looking at the residences between those two and finding that there's a lot of residents so
within his time i think the the buddha and those who are such subsequent to him note in a gardener thus a bond do were very acute psychologists of the of the human condition
thank you linda
good i mean yeah got okay ah hi so i was wondering if we're gonna be discussing i'm sure we want but he's gonna ask you to preview it how we navigate or negotiate between the
really understand that constructed nature of everything and having to act like those things we perceive are actually out there the way we perceive them yes we're going to get to that and that actually is something that i will throw back at us as a topic
for discussion you know because i don't feel that i had the last word on that i'd like to hear what you think as you get some of this under your belt
okay okay okay bud
yes i'm wondering if we know anything about your editor of practice and how it might differ from our practice
i'm your which are practice a middle or can get into this a little bit very quickly yogurt yogurt or up pretty much died out as an independent school except ah that it continues as the whole so school in japan ah which is
very small school that exists said top ah cover coogee in nara it was part of nora buddhism in the ah in about the ninth or eighth century and ah the temple still exists cinders still nominal
lee some priests by the way it's really interesting bob scharf it at a at berkeley and new reds the university of california
buddhist studies department at berkeley is somehow a and or ordained whoso priest so go figure
i i didn't realize that it's like was was studying i want to go talk to bob to figure out what that means but it it pretty much died out in indian buddhism as a school and as a set of practices but it lives on particularly lives on
as one of the assets of my on a buddhism and there's a you know there's a ah
a dialogue between madama aka middle way buddhism and also buddhas and anda
yoga job buddhism but i don't want to get too far into that but the practice
yoga chara and gets to this actually gets to my next part of the presentation yoga chara yoga means essentially practice and what it on what it implies is the
the process of connecting or joining ah so it's the practice chara of connecting are joining and it involved meditative practices up

it's really impossible i think to say what
what the practice of
your guitar was inlet for the fifth century ce
but it's it's it's more what its intellectual far gift has been to us through my yana buddhism
so i think i'm going to leave it there go but ben
hi hassan thank you i have a a very quick follow up that struck me you've pointed me a few times in practice discussion towards some way nuns version of the bodhisattva vows are sentient beings of my mind
are numberless about to save them and it seems to me i don't know the real connections but it seems to me that such as stump one little
a glimpse into how the yoga aren't teaching is really suffused in zen understanding so to my mind it doesn't seem so it seems woven into it in a lot of ways and that stands out it is yoga charges is a is one of the principal threads and for anyone who's a bid for
familiar with kidnap hands teachings he's been talking about this for years and years and his his book which i've cited in the in the bibliography is
what is a political understanding your mind
it used to be called transformation at the base has called understanding a mind
but it's really it's also a translation of a vos abundance thirty versus and he talks about this extensively and i think so i think it's very much in our in our zen tradition let me take a beer and never be your last question for this section
i hold on thank you for of this sorta reminds me of are we here responded to button to the chalets to tackle i serve their boxes the lack of true inherent existence the things like to add to existence so there you know the dunwoody hundred breeze
i'm in this from their own side
in some way so will you talk about that it goes to the filter of our mind that gonna remind me of that also it also remind me of it my the winter of my car is full of dirt
well i'll see the dirt first
you know so this was right
i think that sort of break when i expound when i expand on is not a model i think it'll be a little clearer i think what's really important to understand is that
things to think so
do not not exist either if that makes sense it's not that nothing exists that's really important point to to recognize that on it's not that there are things that don't exist is not a garage things outside of us
it's just that our perception of them is ah filtered our minds on oh i think that's a good place to me
for background
ah as i said guitar sort of the major schools a minor buddhism it arose in the third century third and fourth century coming out of the perfection of wisdom
ah tradition the heart sutra that we chant ah and at sometimes it's called the mind only school
ah some of her
core tenets are found in vos savant as thirty versus which is what we're seeing in been connolly's book ah and you can also find him in
understanding our mind by could not on and i'm not sure it's it's now on the website i if you go to the website
in the class materials and think it wasn't there before but now as there's a translation of the thirty versus ah that i like ah by francis cook ah and so if you want to look at the whole text if you don't
have tipped not hogs will pretend kernel is but you can you can see it all there
on it also was promulgated in other major texts ah particularly the
sunday near vagina ceuta which i think read them anderson has written a book on lore what what's name in that book
in what the switchfoot post my buddha wisdom of the boat or something wisdom of buddha spoke on ascended over china oh the third turning of the wheel there are turning the wheel on and
also we find it in the lump of uttara suit so it those those doctrines
really got the same need to a widely there's a lot of them and they don't they're some of them are in contradiction with each other

so you'll be chara focuses on
the processes involved in
how we see things and that's a method to overcome the ignorance that prevents us from ah from liberation

and i said move your guitar is not an idealism ah it's sometimes has been interpreted that way an idealist and meaning that the mind alone is real and that everything else everything is created by the mind but the yoga child
writings themselves argues something very different
consciousness is not the ultimate reality or solution actually consciousness has we normally see it is the root problem
and the problem emerges in our ordinary mental operations and can only be resolved and this is this is where i have honestly i have some difficulty and some problems ah the orthodox view is that
the problem of consciousness can only be resolved by bringing its operations to an end
so that just a question that i would ask and i want to suspend this question is
whether what that means in terms of the buddha's enlightenment or or any beings enlightenment is that
the process of
the process of of
consciousness has to be in some way obliterated ah and
i find that to some degree in conflict with ah with what
we take to be ours in practice which is to awaken in the moment itself so i wanted i want to suspend that and come back to it
gonna read you something from frank cook by way of
ah by way of the script
when have been to and other spokesman for buddhism or arguing but what parts of and to and other spokesman for buddhism are are arguing is that the pure immediacy of any cognitive experience anything that you think is distorted as soon as it occurs through the imposition of
clear the super imposition of imaginary labels onto the experience does the actual experience is interpreted by the mind and this process process reinforces the tendency to interpret everything in the same manner
the result is that the mind mistakes it's habitual interpretations of events for the actual events
it is not that nothing exists in a world external to the mind but rather that the unenlightened individual is trapped in a false consciousness and has no access to the real world outside the mind
the unenlightened mind is us an exclusively mental imaginary world filled with unreality ease such as selves others buddha's ordinary beings good and bad and so on such a world is a world of discrimination imagination stereotype read
action and responses to experience and is consequently unreal
a very daunting interpretation of reality and i don't want to dismiss it out of hand i want to look at how at least the yoga char system ah says that it works and then think about the degree
to which that might work for me or might work for you
so i want to get into
this model
and i see that
john ryder has a question so before i present a graphic i will i mean mec with john has to your alibi maybe don't wanna just do what he wanted
alan you honor to suspend this promise i was gonna ask which consciousness was to be extinguished
i let let's suspend that
because we're going to we're going to we're going to talk about them i think yeah okay
i'm so let me give you and see if i can screen share here and then a present you with one
very simple model of the mind

and let's see if i can do this for know i to do this

okay can you see that
are you seen that
sorry yes
yeah cell theory
so the way we're going to work the wait
thus abandoned works is he worked from the center out
and i'm gonna work from the outside in
so from the outside but we have
the beginning or the vision on us that the five conscious the five immediate sense consciousnesses so that is ah
sound and sight sight hearing
touch and i missing one
smell now
i can smell
i'm so those are the five those are the five cents consciousness and to order to break them down and how they work on
the next ring into that five sensory the next ring in his ideation that is this the sixth consciousness which is mine consciousness
ah mind consciousness is
what we consider his thinking
and it includes both perception and it also includes emotion an emotional material that gets fed into our interpretation of the five senses
the third ring
which were calling ego consciousness in buddhist terms eat and he added the me says say that each of these rings were doing a class on
ah so today is the five sensory consciousnesses class next week we'll talk about the mind consciousness follow me it will talk about what labeled here as ego consciousness which is ah
in yoga charred terms is called manners
and mahnaz is like a filter
it's a filter between what we think
and then the center which is the seed consciousness or there's often called the storehouse consciousness which is the elia viviani
and you'll get all these in an in in another map that i have so the ally of virginiana is the place where everything that you have ever experienced
exists as a seed
for every experience as is is stored there in the store out store storehouse consciousness and when you have as sense when you have a sense or experience that is noted by the mind
then what we do as we you know that waters seed
which grows up
through mahnaz and becomes an emotional idea becomes something that we interpret
ah and manas is the you could call manners as the ah
it's instead i filter i the letter i me self
so ah the see the the experience that one is had ah sprouts up through this self constructing consciousness to become a thought
and the self constructing consciousness is what we ordinarily we refer to it creates the impression that i exist for you via exist distinct from you some looking here ah on my side
green i'm seeing ah karen and nancy
and ah ah i'm seeing well there's alan
and then there's karen and nancy or is ellen whose me and his caravan nancy or not me
except to them each one of them is me
and that's because we have this functioning filter that filters all of our experience
and so those are the those are the for
the for levels of consciousness or that really three levels it's a sixth sense consciousnesses and the ego the manners and the store conscious the elia virginiana
so i want to go back though
earliest buddhism
in the dhamma pada which is one of the earliest texts that we have
and let me stop to share that okay
in the dharma potter it says or mental think this is verse one this is the the first thought and madame ah pato
all mental phenomena have mind as there for brunner
they have mind as their chief
they are mind made
if one speaks of or act with evil mind suffering follows him just as the wheel follows the hoof print of the ox they closed the court
and the second verse presents the more positive side
all mental phenomena have mind as their foreigner they have minded their chief they are mine made if one speaks or acts with the pure mind happiness follows him like a shadow that never leaves him
the right from the beginning of buddhism you have this proposition that mind is at the center of things that that our and doesn't say the brain it's sane mind in a larger sense
and that carriage through for twenty five hundred years
now we get to
the first first of vos and thirty versus
and verse one says
as self or other occurs in the transmit transformation of consciousness
everything conceived as self or other
occurs and the transformation of consciousness so what is saying it's point good fact that ah
the subtext is that self is problematic for us that's where are suffering occurs ah and
the the creation of self
occurs in the transformation of consciousness and we will we will get into that
then the verse to says the transformation has
three aspects the ripening of karma the consciousness of self and the imagery of the three cells now on
the just to say to go back to you
this screen this diagram
let me just point out that
the trip to the ripening of karma happens here in seed consciousness
the transformation of a self happens here in us
and the imagery of self up of sense objects happens here in the sensory consciousness and the mind and so these things are completely connected
and let me give you another shot
which explains his in some mutton
diagrammatic form let's see this is the right point

can you see this pretty this
now is no
it's not full screen i mean it's it's expanded time to stop the per share and open the other share it okay thank you i didn't realize at okay stop that chair and let me just window
this is like a slightly advanced course in zoomed for me here ah

about that
jabbering yeah islam okay so what you have here on the left or the five cents consciousnesses
all lead to the mind which the which is the motto visually on him
the mind is influenced
it it goes back and forth its influence in it influences the sense of self the manas
and that is also
influencing and influenced by the storehouse consciousness the elia
so this is a rough map
but there's something missing
and i want you i want to explain that to let me close this

so the way that our senses work
it's that
the sense consciousness
is an interdependent
the since conscious fence senses have reports
that first of all there's an organ
there's an eye and ear nose tongue skin
well no i know yeah anyway when all those ah but sir those are that we have six organs and those organs relate to external objects
you see arose
and you may see the rose
you may see the rose ah color say it's read
and that comes in through your eye consciousness
that comes into your eye organ and relates to the i consciousness which tape which is located in your mind
if there is
an injury to your optic nerve or your eye has been taken out then you are not going to see this then there is not going to be ah
you're not going to be able to make the link between the object
and the organ therefore you're not going to have a sense response to that
ah so those three together
you have since objects you have sense organs or faculties and us since consciousness those are called the eighteen tattoos
hum which means just of things
in this true for the eyes the ears so if you ever arose
you can see the color red
if your nose is working you can smell the ah the scent of the rose
if you pick it up incorrectly
you're gonna get yourself stuck on one of the thorns
and so all of those are the workings together of
the census and the senses to depend on the interaction of all three of these aspects again depends on
the object the organ and the consciousness
and so ah
those are the five senses
and the sixth sense is
mine consciousness which is also capel capable of greeting
mental objects
ah thoughts
but it has has to function one is it's processing the perceptions that are coming into the organs and the other is would you will talk about more next week it's processing the
it's going back and forth to the elia by way of the manners and it's bringing emotional
qualities to the perception
so when you smell a rose
would you see it
it may trigger certain kinds of memories perceptions connections residences for you that
we to things that you have encountered in the past
the rose that you're seeing today
itself can produce a seed that is planted in the elia
you may see it as the most beautiful rose you've ever seen and really remember it forever
or you may taste an apple
and say i've never tasted an apple it's quite like this as quite as sweet that's quite as fresh that has quite the the same snap and crispness to it
and you'll remember that all of us remember things like this you know i
i have
since memories that i i don't know i don't pretend that they are accurate ah
but i have a memory of eating a donut in a donut shop in jasper alberta in the summer of nineteen sixty two
and thinking wow this is the most amazing donut i ever ate
ah and so that's that's like almost sixty years ago and that still bear the the the imagined memory i'm not saying it's a real memory imagine memory is accessible to me
we all have things like that we all have things that we member from sense information a sense impressions that we have from our childhood ah from way back
that is what
that's what is at the heart of buddhism the heart of buddhism he is
seeing the construction
of these
sense impressions seeing the construction of our ideas about the world ah and
recognizing that
they're very mixed that in some way they may have something that's accurate or accurate for us but they also may be completely mistaken we could be imagining them all of us i imagine also have memories that i
memory said i i think i did this
but i'm not really sure and if i don't have independent verification from somebody else i really don't know
ah and yet it seems so it seemed so vivid to me
and the purpose of the yogurt or method is to look at and map these mental functions
to recognize that is just a provisional view of reality
that the mind does not create the physical world the physical world is there in some way but we never see it ordinarily we do not see it in an unmediated way we see it according to our interpretations and
ah if we can understand that
that's liberal give
and if we don't understand it then we could be living our life in delusion thinking that it is reality we mistake or interpretations for the world itself
and those interpretations are usually a projection of our anxieties and desires
because they're really powerful because even if we have a bumper sticker on our car that says don't believe everything you think
we tend to believe it
it's very compelling ah and
the path of practice is to remove these obstacles more and more
the obstacles are the way we are blinded by ourself to remove them
so that we can see the world
i'll say as it is and again i i said that provisionally ah and that
nonetheless what we're proceeding from here
is recognizing that
when we look at them at the methods of the at the methods of the the workings of the senses
that we have we realized that we have a subjective view of the world that has a j garfield was saying we think
dad thinks that we are making things that we are constructing in our minds are things that we are finding in the world and that as i said that has a very broad ethical dimension in terms of ah how we see the world
how we act in the world what we think the world's problems are ah and
we go from there so i think i want to stop there and leave time for some questions ah and when we finish which will be in if it's not so many minutes just to say next week will go on to the workings of the mind of of mano virginiana
ah mind consciousness and how it ah combines both our sensory are perceptive capacities with our interpretive or emotional capacities it it it melds them in a in a very interesting creative way
so i see if you raised your hand and you've had your question answered please lord afterwards the only fresh hand i see right now as been
i thank you hassan
i was thinking to bet it would just describing the sense consciousnesses and those three pieces the object the organ and then the the consciousness in the mind and i guess my question is does the operating of the sense consciousness is
self themselves create and sustain karma there's a line in the cook that you gave us that says the habit energy of various actions so that would be maybe more on
our usual idea of karmic action of volitional action together with the habit energy of the to grasping which i think our self and other or maybe i'm not getting the to grasp pings
in the cockpits called retribution with i was pretty interesting when prior reds reason it is exhausted subsequently produces other retribution i was so i guess my question is are my thought is
the very act of sort of finding what we thinking we're finding what we create even in the perception of an object and the projection of that object as outside
that's part of the habitual training that our mind goes through that blinds us to reality is that correct
yes that it's not in the sense
it's in the sense consciousness
and we will see this will see this to more our next week because it it's all of the the wholesome and unwholesome dharmas ah come to bear they come to fruition
in a mind consciousness but not in the pure not in the in and one who thinks at least one of the interpreters says is that that the
that the consciousness this the sense an organ is about as close as we get to receiving a view of reality now even though it it may not be accurate you know you may your eyes may not be two thousand and twenty they may be blurry
or you're hearing may be impaired but on that is
not yet filtered through mind it's when we filter it through mind that it becomes ah that it becomes cormac
had i don't feel like i had this
i just had a strong sense of this weekend before last when we
when we said ah the half day sixteen
and i hadn't sat a significant amount of zazen in in quite a while and we were sitting like six periods of zazen i went outside after five periods and it's like
everything was really immediate and bright and luminous and the sense
operation was was pretty raw
at that material at that moment it was catching me before i was interpreting none of course i made up a story about it but i'm
we all have these moments it's not it's not so rare but the the interpretive mechanism kicks in so quickly
thank you thank you gary
that a sign around
out loud
he said to run is
oh okay i'll talk will resolve that's a little better
i just want me to say something about
in some ways that seems like we're
marcin our our ability to pattern match as a real detriment to seeing reality and i wonder if you could say something about that because of you know part of
species as really ground because of the the ability to pattern match
that so it's kind of not a question but i think you know it's kind of the reverse of what were you looking
i'd like to hold that i'd like to hold that for a little later in the in the series because it's a minutes it's really related to questions that i have ah you know i'm not
sometimes i feel like there's an idealization of doing away with conceptual thought and i think that this is one of the things that that i really love about dogan is that he actually valorize is thinking
and so i don't it's if if pursued fully and it is the most complicated thinking you could possibly do to understand is your guitar stuff but sometimes it seems like the the
the conclusion of it is you know we're doing all this thinking so that we can obliterate thinking and i'm not convinced him that so i don't want to get a discussion about it now but i'd like to i'd like to hold that in advance and i'm currently curious to see what what you all think
i just i've wanted to ask if you could repeats just the last thing you said before questions which i think you just have suggested what we might talk about next week yes what we're going to talk about next week is the sixth
since consciousness mono vision yana
ah and that's basically mind consciousness so that's the mind as as an organ that has its own sensory base
but also as an interpretive and ah distributive organ that sorts out the various sense inputs that that come in so it has it as a a dual function if you look at let me just open this show
born again
come hang on

said showing
now he's a screen sharing or no no no no okay let's see here
is it now yes yes so you see the blue section
do people see that yes okay that's all mind and so what i would put up years this is mind functions and it overlaps it has a sense function here in the in the venn diagram in the pink section
but it's it's intimately connected with ah with manners self making ah function and ally of vision i the this the store consciousness so that's already talking about next week
okay the christian and then ah beer and then we have to stop
ah thank you can hear me
so referring back to the dumb products so then we may invite good luck by clear consciousness know how to happiness follows the door of good deeds furniture suffering follows the evil doer write a verse one now is this also are gaining mine
no and or all or an invitation to continue to do zazen
what i would say is that the eightfold path
ah the eightfold path
includes zazen but is not you know and you i think some of the zen teachers would say thousand includes the whole a full bath but what i would say is that the a path is a way to live
and zazen is an element of one's way to live but it also is the eightfold path is is a complete map to how you function in the world in relationship to yourself and in relation to people so if you
karma is created by thoughts words and actions ah and
in order to have
a positive outcome a wholesome life one apps and a positive way and if we act in a negative way in one's relationships to oneself and others that there are negative comment karma karmic consequences but i don't think it boils down just isn't
nova thousand helps you have clear thoughts and get rid of the i've exhausted or porthos doesn't has two aspects which one it helps you settle your mind and to is it is essentially non karmic activity
you are not creating korma
which is basically a good thing when you are when you are sitting zazen social has said this many times ah comic it doesn't is
if you're sort of coursing and zazen ah it is a it's beyond karma
anyway let's let's not get hung about appetites that that's what i that's my understanding
and ah kabir you'll have the last word
thank you hold on our one question that i can really answer my kids as be wasn't there between the brain and mine
i mean i have a sense and i've ever paid that bill for a different bug
that's the desecration i have struggled well i think that you know
we know where the brain is located yes no know where the mind is located you know it certainly located the brain is part of the mind but all of the almost all spiritual traditions ah
open mind it's more widely distributed in your body
and so you know your body has its own wisdom that is not identical with this kind of oatmeal consistency stuff it's appear in your head ah and on i think that that's really important when we located there in the brain
rain then we are falling into a a kind of objectification that on can be really that can be problematic that's that's then creating a
a brain body split but if yet
eyes that there is wisdom in all the parts of your distributed throughout your body ah and i think that some of the research on neural networks would confirm that
no so that's that's rotated them but i would say don't neglect your brain like
fall together okay oh thank you very much and thank you very much that's chant the the for vows once through