BP: Mind and Cognition (27 October 2014)

0:02 the things we're not having protected somebody that I should be protecting them. All of this sort of thing. It has been my story. And that weekend, just after the blow, on bleach. And I just had this sense, this construction. Report an error in the passage at 0:02 Highlight the passage at 0:02

0:31 I felt like I was walking on quicksand, but I just had this amazing sense of story that I agonised over and angsted about for 20 years and it's been part of me, you know, was just created out of, Report an error in the passage at 0:31 Highlight the passage at 0:31

0:52 and it felt, I was trying to express it to my partner, who, when I came home, expressed it to my partner. And I said, all I can feel is that it's like it's, my constructions have just, you know, gone. And really, it's just such a strong sense of how we build an edifice. And it's just grains of sand, you know, it just felt like it was just, you know, it, I mean, what the truth of what it was or what it was and all of that, you know, kind of going into that. Report an error in the passage at 0:52 Highlight the passage at 0:52

1:29 And I thought, no, I don't even need to go into that. But it was just such a strong experience of the story feeling so solid that you build your life around it and you act for power and you solve it and you beat yourself up and you do all this. And then it just, you know, I still feel a bit really spacey. But it was just such a powerful experience of how you let go of the story. Report an error in the passage at 1:29 Highlight the passage at 1:29

2:04 like this, you know, it's just really. It's quite an experience. Yeah, it sounds that way. I try and think it out too much, then I'll just get bogged into another story. You know, so I'll just live in a secret. It's just how construct a life around something. Report an error in the passage at 2:04 Highlight the passage at 2:04

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3:26 funny that before I got Usain, let go of the story, and it was sort of like, within a week, there was like, whoa. Thank you. Report an error in the passage at 3:26 Highlight the passage at 3:26

3:49 true when you 25 years of believing something is true and now it's wrong. So when you're feeling spacey, because there's a real lot of having to let go of something that you thought was correct. Report an error in the passage at 3:49 Highlight the passage at 3:49

4:04 we'll see you next time. Report an error in the passage at 4:04 Highlight the passage at 4:04

4:14 really do it's just like that, just the middle of that. Report an error in the passage at 4:14 Highlight the passage at 4:14

4:31 okay. Report an error in the passage at 4:31 Highlight the passage at 4:31

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5:04 was on renunciation, it was Report an error in the passage at 5:04 Highlight the passage at 5:04

5:08 moving forward Report an error in the passage at 5:08 Highlight the passage at 5:08

5:13 just letting go of something that you're wanting to clean on to. Report an error in the passage at 5:13 Highlight the passage at 5:13

5:18 that you don't want to get rid of as a great sense of well-being and actually moving on, moving forward. Report an error in the passage at 5:18 Highlight the passage at 5:18

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5:55 of Western nuns the lack of support. Really Report an error in the passage at 5:55 Highlight the passage at 5:55

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6:38 great work. Report an error in the passage at 6:38 Highlight the passage at 6:38

6:44 Her autobiography is quite inspiring. Report an error in the passage at 6:44 Highlight the passage at 6:44

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7:28 Anybody else have anything you'd like to share? Report an error in the passage at 7:28 Highlight the passage at 7:28

7:37 Did you have a good experience away? Report an error in the passage at 7:37 Highlight the passage at 7:37

7:44 Cobar. I'm not familiar with Cobar. It's been quite Report an error in the passage at 7:44 Highlight the passage at 7:44

8:04 challenging. Confronting, that's a good word. I love it. I'm fortunate. Are things getting better or going backwards? Report an error in the passage at 8:04 Highlight the passage at 8:04

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9:16 Yeah. Nice saying, isn't it? I Report an error in the passage at 9:16 Highlight the passage at 9:16

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10:06 think... Report an error in the passage at 10:06 Highlight the passage at 10:06

10:19 Things Report an error in the passage at 10:19 Highlight the passage at 10:19

10:46 gotten better? Report an error in the passage at 10:46 Highlight the passage at 10:46

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11:38 Displacement. Report an error in the passage at 11:38 Highlight the passage at 11:38

12:03 Yes? Report an error in the passage at 12:03 Highlight the passage at 12:03

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12:49 DY is the largest. don't think that's that obvious racism anymore. Report an error in the passage at 12:49 Highlight the passage at 12:49

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12:51 A refugee population in Australia. They have a mentor-mentee program. Report an error in the passage at 12:51 Highlight the passage at 12:51

13:02 It's really an excellent program. Report an error in the passage at 13:02 Highlight the passage at 13:02

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14:15 I was going to say that we were talking about the land. I mentored a family, a Tibetan family. Report an error in the passage at 14:15 Highlight the passage at 14:15

14:25 The wife was going on about how beautiful the flowers are in the spring. and they were Report an error in the passage at 14:25 Highlight the passage at 14:25

14:31 And that was the thing that she remembers most about Tibet, aside from her family, was how beautiful the flowers are. So there's a real connection with the land, as you said, which they miss quite a lot. Report an error in the passage at 14:31 Highlight the passage at 14:31

14:53 They were not quite the same, but anyway. But it's safe. It's safe, yeah. Report an error in the passage at 14:53 Highlight the passage at 14:53

15:04 So as you said, we're quite fortunate, aren't we? Report an error in the passage at 15:04 Highlight the passage at 15:04

15:13 Oh, yeah? Report an error in the passage at 15:13 Highlight the passage at 15:13

15:28 fell off of it, you know, to be safe. Report an error in the passage at 15:28 Highlight the passage at 15:28

15:46 Yeah, it's a new family. They just came, seven children and two parents. They've been here about two months from India. Report an error in the passage at 15:46 Highlight the passage at 15:46

16:04 Yeah, it's quite Report an error in the passage at 16:04 Highlight the passage at 16:04

16:16 a change from Report an error in the passage at 16:16 Highlight the passage at 16:16

16:47 the general impression that I get. You all are quite a long Report an error in the passage at 16:47 Highlight the passage at 16:47

17:13 time to find that word. Report an error in the passage at 17:13 Highlight the passage at 17:13

17:18 You live on. I appreciate that very much. When we talk about going for refuge and getting back in touch with what's important and our priorities and so forth, it seems as if that remains a very important part of your general awareness. Report an error in the passage at 17:18 Highlight the passage at 17:18

17:45 Nothing special needs to be said in that way. Report an error in the passage at 17:45 Highlight the passage at 17:45

17:52 I go for refuge until I'm awakened. awakened to the Buddha, Dharma, and Saṅgha, through the collections of merit and wisdom created out of generosity and the other practices. May I become a Buddha for the sake of all sentient beings. I go for refuge until I am awakened. to the Buddha, Dharma, and Saṅgha. Through the collections of merit and wisdom created out of generosity and the other practices, may I become a Buddha for the sake of all sentient beings. Report an error in the passage at 17:52 Highlight the passage at 17:52

18:22 I go for refuge until I am awakened. To the Buddha, Dharma and Saṅgha, through the collections of merit and wisdom created out of generosity and the other practices, may I become a Buddha for the sake of all sentient beings. May all sentient beings have happiness and the causes of happiness. May all sentient beings be free from suffering and the causes of suffering. Report an error in the passage at 18:22 Highlight the passage at 18:22

18:47 May all sentient beings be inseparable from the joy that is without sorrow. May all sentient beings abide in equanimity. Free from attachment for some and aversion toward other. If Report an error in the passage at 18:47 Highlight the passage at 18:47

19:04 you'd like to stand up and stretch before we sit, please do. Report an error in the passage at 19:04 Highlight the passage at 19:04

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19:50 Taking a comfortable, firm posture, Report an error in the passage at 19:50 Highlight the passage at 19:50

20:02 I invite you to bring your awareness to the crown of your head, your scalp, and begin with feeling or simply imagining the wrinkles in your brow, in your forehead, smoothing out the Report an error in the passage at 20:02 Highlight the passage at 20:02

20:23 pressure in and around your eyes, diminishing, Report an error in the passage at 20:23 Highlight the passage at 20:23

20:41 softening, relaxing. Report an error in the passage at 20:41 Highlight the passage at 20:41

20:53 Your tongue is soft and jaw relaxed. Report an error in the passage at 20:53 Highlight the passage at 20:53

21:01 And bringing your awareness to the back of your neck and perhaps gently turning your head to each side a few times. Very gently loosening, stretching the muscles of the back of the neck. Bringing Report an error in the passage at 21:01 Highlight the passage at 21:01

21:25 your awareness to your upper back and shoulders. And perhaps drawing your shoulders up toward your ears and circling them to the back and down to the front. Report an error in the passage at 21:25 Highlight the passage at 21:25

21:45 Rotating your shoulders a few times and Report an error in the passage at 21:45 Highlight the passage at 21:45

21:54 eventually returning your shoulders back up towards your ears and then just allowing them to drop comfortably to the sides. And with that, the feeling of some kind of burden or weight that you may have unknowingly been carrying around on your back over the course of the day, moving down and through your body into the ground, feeling a relief, a burden that's been lifted from your shoulders and Report an error in the passage at 21:54 Highlight the passage at 21:54

22:34 bringing your awareness. All the way down to your hands. Your hands are soft and loose. Report an error in the passage at 22:34 Highlight the passage at 22:34

22:43 Relaxing your lower Report an error in the passage at 22:43 Highlight the passage at 22:43

22:50 upper arms. Report an error in the passage at 22:50 Highlight the passage at 22:50

23:00 Your chest is at ease. Report an error in the passage at 23:00 Highlight the passage at 23:00

23:08 Relaxing throughout the heart area of the central space of the chest. Report an error in the passage at 23:08 Highlight the passage at 23:08

23:36 Releasing the tension we often hold in our stomach muscles. Allowing the belly to go soft. Report an error in the passage at 23:36 Highlight the passage at 23:36

24:06 And keeping your trunk erect. Relax your lower back muscles. And Report an error in the passage at 24:06 Highlight the passage at 24:06

24:26 throughout the pelvic region. The Report an error in the passage at 24:26 Highlight the passage at 24:26

24:55 upper legs. Report an error in the passage at 24:55 Highlight the passage at 24:55

25:19 And finally, your feet soft. Report an error in the passage at 25:19 Highlight the passage at 25:19

25:37 The body once again from the crown down through the central portion of the body, paying particular attention to any tightness and tension, breathing into those various areas of tightness and tension, breathing out again and again from those areas. Report an error in the passage at 25:37 Highlight the passage at 25:37

25:57 And with each out-breath, imagining feeling some kind of release, tension diminishing, tightness loosening. With Report an error in the passage at 25:57 Highlight the passage at 25:57

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27:04 each out-breath, the body becoming... Report an error in the passage at 27:04 Highlight the passage at 27:04

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27:58 I invite you to become aware of the fact that you're breathing and to lightly rest your attention on that sensation of the body which indicates to you that you're breathing in and out. Report an error in the passage at 27:58 Highlight the passage at 27:58

28:10 Wherever it's most clear and obvious, just focus your awareness on that sensation. And if it's helpful, you might want to accompany this with counting of the breaths, breathing in, breathing out, one and so forth. Report an error in the passage at 28:10 Highlight the passage at 28:10

28:30 All done in a relaxed and gentle manner. Don't try too hard. Report an error in the passage at 28:30 Highlight the passage at 28:30

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36:45 We're going to shift our attention to a sensation of the body other than that of the breath. Report an error in the passage at 36:45 Highlight the passage at 36:45

36:55 Your feet on the floor, your buttocks on the pressure of your buttocks on the chair, your hands on your lap. Report an error in the passage at 36:55 Highlight the passage at 36:55

37:05 Focusing awareness on that sensation of the body. Report an error in the passage at 37:05 Highlight the passage at 37:05

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38:24 And we'll shift our attention to the sounds around us. Report an error in the passage at 38:24 Highlight the passage at 38:24

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39:32 Listening to this. It's very quiet. I've listened closely. What do you hear? Report an error in the passage at 39:32 Highlight the passage at 39:32

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40:18 And then again, we'll shift our attention, turning our attention inward to the mind itself. Words. and thoughts. images, pictures, but also the very states of life. Maybe you're feeling sleepy, maybe you're feeling restless. Report an error in the passage at 40:18 Highlight the passage at 40:18

40:38 Pleasurable, displeasurable, bored. there's an emotion. Observing, watching. Report an error in the passage at 40:38 Highlight the passage at 40:38

40:51 the various thoughts, all the various images, of mind. And Report an error in the passage at 40:51 Highlight the passage at 40:51

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41:58 then finally just allowing the mind. To become involved in any object that it actually tends toward in a gentle, relaxed manner. Maintain a sense of watchfulness and awareness. Report an error in the passage at 41:58 Highlight the passage at 41:58

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43:12 And then we'll bring the mind back to the breath. Easy, gentle and not flow of the natural. Report an error in the passage at 43:12 Highlight the passage at 43:12

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46:29 So we're going to continue looking at this division of awareness into seven. It's from a point of view of what we call epistemology or the way that we know. We're going to look at... Continue looking at the quiz answers to six. So if you could, if you have that. Before Report an error in the passage at 46:29 Highlight the passage at 46:29

47:06 we dive into the subject, does anybody have any questions? Any comments? Report an error in the passage at 47:06 Highlight the passage at 47:06

47:19 David, do you have a question? Okay. Report an error in the passage at 47:19 Highlight the passage at 47:19

47:36 Direct receiver? Okay. Report an error in the passage at 47:36 Highlight the passage at 47:36

47:40 Good, Report an error in the passage at 47:40 Highlight the passage at 47:40

48:10 that's great. Report an error in the passage at 48:10 Highlight the passage at 48:10

48:19 So what's on page 13 of our text? An awareness that is a direct receiver? Is a knower that is free from conceptuality and non-mistaken. So is a self-knower, is it a direct perceiver? Report an error in the passage at 48:19 Highlight the passage at 48:19

48:46 How do we know a self-knower is a direct perceiver? Okay. It's one of the divisions, one of the four divisions. So a direct perceiver? Anybody want to give that answer, give that question a go? Report an error in the passage at 48:46 Highlight the passage at 48:46

49:11 How do we know a self-knower is a direct receiver? Report an error in the passage at 49:11 Highlight the passage at 49:11

49:25 So what does a self-knower know? Report an error in the passage at 49:25 Highlight the passage at 49:25

49:40 So the idea here is, and this isn't accepted by all schools, but in this particular system, this is what we're calling Sūtra School, Sattantaka, you have the eye consciousness which apprehends a flower, and simultaneous with that is a knower which is apprehending the eye consciousness. Report an error in the passage at 49:40 Highlight the passage at 49:40

50:02 So therefore, We can have an awareness subsequently that, oh, I saw that flower. Or there was an eye consciousness which saw that flower. Report an error in the passage at 50:02 Highlight the passage at 50:02

50:14 So it's a means by which they are able to posit, they make use of it to substantiate memory. How do we know that I saw that flower? Well, there was an hour that saw me, that knew that I was seeing that flower. Report an error in the passage at 50:14 Highlight the passage at 50:14

50:37 I mean, you're quite right to question it. Because some other schools would say, well, it's not necessary. I don't know if that's satisfying. So it's not mistaken? Report an error in the passage at 50:37 Highlight the passage at 50:37

50:51 What do we mean by not mistaken? Just in general? What do we say? A mistaken consciousness is what? Report an error in the passage at 50:51 Highlight the passage at 50:51

51:01 A mistaken consciousness? Okay, Report an error in the passage at 51:01 Highlight the passage at 51:01

51:15 so you're getting there. Maybe refine the terminology a little bit. It's not mistaken with regard to its appearing object. Report an error in the passage at 51:15 Highlight the passage at 51:15

51:25 So a mistaken consciousness is mistaken with regard to its appearing object. So all conceptual consciousness are always mistaken. Why? So Report an error in the passage at 51:25 Highlight the passage at 51:25

51:43 they're all mistaken with regard to their appearing object. What is the appearing object of a conceptual consciousness? The mental image. So the mental image is not the thing itself. It's an idea. So when we say not mistaken means it's not mistaken with regard to its appearing object. Is this direct knower? Report an error in the passage at 51:43 Highlight the passage at 51:43

52:13 A self-knower? Is it mistaken with regard to its appearing object? So you have a self-knower apprehending an eye consciousness apprehending a flower. Report an error in the passage at 52:13 Highlight the passage at 52:13

52:33 It's not mistaken. So what is the appearing object of this self-knower? Report an error in the passage at 52:33 Highlight the passage at 52:33

52:50 Its appearing object is an eye consciousness. There's... Report an error in the passage at 52:50 Highlight the passage at 52:50

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52:56 And this eye consciousness happens to be apprehending a flower, but it could be. So it's not mistaken with regard to that appearing object, that eye consciousness. Report an error in the passage at 52:56 Highlight the passage at 52:56

53:09 Does that make sense? Good question. Any other thoughts? Report an error in the passage at 53:09 Highlight the passage at 53:09

53:22 Go for it. Report an error in the passage at 53:22 Highlight the passage at 53:22

53:30 Okay, yeah, I was going to bring that up. Thank you for, when we're going to come to that later on tonight, when we come to conceptual consciousness. I do want to say something about that, because I think you're quite... to question that and lot of people do question that There's something I want to read to you about that, which might not clear it up, but it might make you feel better. Report an error in the passage at 53:30 Highlight the passage at 53:30

54:10 So we're going to come to that. other before we Report an error in the passage at 54:10 Highlight the passage at 54:10

54:29 right, like, hear a sound. Report an error in the passage at 54:29 Highlight the passage at 54:29

54:46 So Report an error in the passage at 54:46 Highlight the passage at 54:46

54:55 when we come to maybe next week, we're going to begin to look at minds and mental factors. So every state of mind, every single state of mind is accompanied by various mental factors. And one of these mental factors is feeling. Every state of consciousness has a feeling tone. It might be Pleasant, might be unpleasant, might be neutral. Report an error in the passage at 54:55 Highlight the passage at 54:55

55:35 So if it's accompanying a sense consciousness, then it would be... Report an error in the passage at 55:35 Highlight the passage at 55:35

55:46 So Report an error in the passage at 55:46 Highlight the passage at 55:46

56:11 every consciousness, whether it's physical or mental consciousness, is going to be accompanied by a feeling. And so in this case, it would be... Report an error in the passage at 56:11 Highlight the passage at 56:11

56:26 Painful feeling, unpleasant feeling. So it's not the eye consciousness, which is, eye consciousness is, we're going to come, is a main mind. And so it has like a retinue, has these accompanying mental factors or function. And one of these is always, there's always going to be a feeling tone to the experience. Report an error in the passage at 56:26 Highlight the passage at 56:26

56:50 So it would be, I can read you. I'm not sure if I'm getting at your question. Report an error in the passage at 56:50 Highlight the passage at 56:50

57:18 This is a bit of information. This is a book called Knowledge and Liberation by an American scholar by the name of Anne Klein. She's quite a good scholar. She's talking about thought and direct perception. Maybe this will help in answering that question. Report an error in the passage at 57:18 Highlight the passage at 57:18

57:41 Conceptual thought. And direct perception can operate simultaneously. We haven't talked about that. So we can have an eye consciousness apprehending a sound. At the same time, we're going to be thought consciousness around that is going to be operating. But they are not established or initiated simultaneously with respect to the same object. Report an error in the passage at 57:41 Highlight the passage at 57:41

58:07 In the first moment of seeing an impermanent object such as a tree, direct perception, the eye consciousness is active. Then there is a moment of direct perception, which following this, consensuality begins to operate. So we're hearing a sound, initially we're hearing a sound, and then we begin to, we could, not necessarily, always, we could begin to think about the sound simultaneously. Report an error in the passage at 58:07 Highlight the passage at 58:07

58:33 We're hearing and thinking about it. There's a jet plane coming over, and I'm thinking about it, I'm hearing it simultaneously. Report an error in the passage at 58:33 Highlight the passage at 58:33

58:46 Thus, in the first period, there is only direct, clear perception by an eye consciousness or near consciousness. Once conceptuality begins, it operates simultaneously with the subsequent moments of direct perception. This means that while the eye consciousness, for example, is apprehending the specific characteristics of its object, the thought derived from that eye consciousness superimposes a meaning generality. Report an error in the passage at 58:46 Highlight the passage at 58:46

59:13 Our old friend, that meaning generality is the literal translation of what we're calling a mental image. Meaning generality is a mental image. Each consciousness has a feeling associated with it. As soon as an object is perceived, some feeling about the object as good, bad or neutral arises. Such judgments are conceptual. Feelings arise not only on the basis of the I consciousness, But also on the basis of thought. That is, not just on the basis of the actually present existing object, but also on the basis of what is remembered about or imputed onto the object. Report an error in the passage at 59:13 Highlight the passage at 59:13

59:55 In other words, one's experience of an object as good or bad, enjoyable or abhorrent, depends not only on the actual object, but on the mental image that appears to thought. Report an error in the passage at 59:55 Highlight the passage at 59:55

1:00:09 Because the meaning generality appears to thought is not as strong as the object perceived by direct sense perception, it is not easy to recognize that a meaning generality, let's say a mental image, is involved. One feels one is engaging and reacting to only direct perception. So we think we're only, you know, that's a terrible sound. Report an error in the passage at 1:00:09 Highlight the passage at 1:00:09

1:00:33 But actually, we think we're hearing a terrible sound. At the same time, simultaneously, there's a conceptual consciousness which is imputing. That's a terrible sound. And because of that, we conceive of it. We go on to have negative feelings, unpleasurable, painful feelings, at the same time. Report an error in the passage at 1:00:33 Highlight the passage at 1:00:33

1:01:02 So this is the way they are able to assert what we might call subconscious. We have to, we have to, As we look about this, we're having subconscious thoughts about the things we're viewing. Associations, memories are coming up all the time. We look at something, wow, I don't know why, I just can't stand that. The color of that wall is really terrible. Report an error in the passage at 1:01:02 Highlight the passage at 1:01:02

1:01:31 Maybe it reminds of some wall that scared me when I was little, I don't know. Anyway, so... But we aren't aware this is all going on what we might call subconsciously. We're just aware of the direct perception of seeing the object, the flower. Oh, isn't that a beautiful flower? And it's pleasant. I have a pleasant feeling with the character. So does that help any? Report an error in the passage at 1:01:31 Highlight the passage at 1:01:31

1:01:59 That's a good question. Yeah, it's quite interesting. Report an error in the passage at 1:01:59 Highlight the passage at 1:01:59

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1:02:36 Any Report an error in the passage at 1:02:36 Highlight the passage at 1:02:36

1:03:04 other thoughts, Report an error in the passage at 1:03:04 Highlight the passage at 1:03:04

1:03:11 questions? Yeah, that'd be great. It's a bit stuffy, isn't it? Report an error in the passage at 1:03:11 Highlight the passage at 1:03:11

1:03:22 So we're working through the division of awareness into seven. And there were three which are said to be non-valid, two which are said to be valid and five which are non-valid. And we're working through awarenesses to which an object appears but is not ascertained. And we looked at that last week. Report an error in the passage at 1:03:22 Highlight the passage at 1:03:22

1:03:50 And then tonight... Question 5, the definition of a doubting consciousness. It says, a knower that has qualms too pointedly by its own power. Report an error in the passage at 1:03:50 Highlight the passage at 1:03:50

1:04:06 So that's the definition of doubt. And then each of those various terms contained in the definition are broken down and explained, or they're asked to be explained. Report an error in the passage at 1:04:06 Highlight the passage at 1:04:06

1:04:28 What do we mean by a qualm? So it simply means to be undecided. So it's like with regard to doubt, I mean doubt isn't always negative by all means. There are certain doubts which are extremely beneficial. There's a verse by Arya Deva who wrote a text. One of the great masters, one of the disciples of Nagarjuna, Indian master, he read a text called The 400 Verses on Emptiness and he said the mere doubt as to whether things are truly existent or not shakes the foundations of cyclic existence. Report an error in the passage at 1:04:28 Highlight the passage at 1:04:28

1:05:20 Just that doubt is quite a powerful and positive state of mind. But doubt can also be, there's a type of doubt which is afflictive. And we're going to look at that, which paralyzes you. It's as if you can't do anything. And you don't do anything because you're in doubt. You're in internal conflict. So that doubt can be very destructive. So just because we're undecided does not mean it's... Report an error in the passage at 1:05:20 Highlight the passage at 1:05:20

1:05:56 We shouldn't always try to be certain. Sometimes it's good to live with doubt and to be open. I don't know. I'm not sure. Kind of uncertainty. Undecided. It's two-point. So, you know, the Tibetans talk about trying to sew with a two-pointed needle. It's quite difficult. Two-pointedly, a mind thinking, is it this or is it that? So I'm not sure. Report an error in the passage at 1:05:56 Highlight the passage at 1:05:56

1:06:24 Is this flower, is it impermanent or is it permanent? I don't know. Report an error in the passage at 1:06:24 Highlight the passage at 1:06:24

1:06:34 So we're in two minds, as it were. And in this definition, it says by its own power. And there's some question about whether it's necessary to say that, but it's more of a technicality. Report an error in the passage at 1:06:34 Highlight the passage at 1:06:34

1:06:50 So looking at the answer, it is mentioned in the definition in order to distinguish it from the main mind and other mental factors. So again, we're going to begin to look at, when we come to the division of conscious awareness into two, we're going to look at main minds and mental factors. There are six main minds. Report an error in the passage at 1:06:50 Highlight the passage at 1:06:50

1:07:08 And 51 mental factors. So amongst these 51 mental factors is one called doubt. So if doubt, as I mentioned, is like sometimes they use the metaphor of a king or a queen. It's fine. And his or her retinue. The surrounding ministers and so forth. The court, as it were. Those are contributing in some way to the overall quality of the of the mind. Report an error in the passage at 1:07:08 Highlight the passage at 1:07:08

1:07:41 And if there's a mental factor of doubt, then the overall quality of that mind is in doubt. But the various factors aren't in doubt by way of their own power. The only factor which is in doubt by way of its own power is the factor of doubt. It influences, it colors the rest of the mind. So the mind in general is in doubt, but not by way of its own power. Report an error in the passage at 1:07:41 Highlight the passage at 1:07:41

1:08:09 It's in doubt due to this mental factor of doubt. Report an error in the passage at 1:08:09 Highlight the passage at 1:08:09

1:08:20 So doubting consciousness are necessarily controvertible. What do you mean? Controvertible? Doubting consciousness. Is sound impermanent or impermanent? Report an error in the passage at 1:08:20 Highlight the passage at 1:08:20

1:08:34 Is it controvertible? Report an error in the passage at 1:08:34 Highlight the passage at 1:08:34

1:08:49 It's controvertible. Why is it controvertible? Report an error in the passage at 1:08:49 Highlight the passage at 1:08:49

1:08:59 You can argue against it. So it's not authoritative. It hasn't really gotten at its object. It hasn't really experienced it either through direct experience or reasoning. Is it factually, is it necessarily factually concordant? Report an error in the passage at 1:08:59 Highlight the passage at 1:08:59

1:09:19 So what would be a doubt that is not factually concordant? A doubt which is not factually concordant means Report an error in the passage at 1:09:19 Highlight the passage at 1:09:19

1:09:33 an agreement with the fact, the way things actually are. What would be a doubt which is it? He's not in agreement with the way things are. Report an error in the passage at 1:09:33 Highlight the passage at 1:09:33

1:09:52 That's right. That's right. So what would be a doubt which is not in agreement? So you have a doubt which is divided between two points, but it's probably, it's tending toward, it's leaning toward. Report an error in the passage at 1:09:52 Highlight the passage at 1:09:52

1:10:16 Is today Tuesday or Wednesday? Report an error in the passage at 1:10:16 Highlight the passage at 1:10:16

1:10:22 Is today Monday or Tuesday? It's probably Tuesday. I'm not sure. It's either Monday or Tuesday. It's probably Tuesday. So that's a doubt tending toward non-factual, non-factually concordant. Report an error in the passage at 1:10:22 Highlight the passage at 1:10:22

1:10:43 So the mind is wavering. Is it this? Is it that? It's probably... And it goes to the wrong direction, non-factual direction. So if it's two-pointed, sort of like one point is concordant and the other pointed? Report an error in the passage at 1:10:43 Highlight the passage at 1:10:43

1:11:01 Yeah. Let's see. Report an error in the passage at 1:11:01 Highlight the passage at 1:11:01

1:11:07 Oh, that's a good... You could say, today's probably either Thursday or Friday. It's probably Friday. Neither of those are concordant, aren't they? Report an error in the passage at 1:11:07 Highlight the passage at 1:11:07

1:11:23 Okay. Report an error in the passage at 1:11:23 Highlight the passage at 1:11:23

1:11:30 Yeah. It's concordant on one. Yeah, yeah, that's right. That's generally where it goes. When we gave that quote from Arya Deva, does this flower truly exist? Does it really truly exist or not? It probably does truly exist. That would be not concordant in agreement with the way things actually are. Report an error in the passage at 1:11:30 Highlight the passage at 1:11:30

1:12:01 No, that's right. Report an error in the passage at 1:12:01 Highlight the passage at 1:12:01

1:12:09 I think it's Monday. I'm not sure. But it probably is Monday. Yeah, I mean, I always go to B.I. on Monday. Yeah, yeah. So it could be concordant. Generally, we're going to talk about how we move through these various consciousnesses and moving through first non-factually concordant and equally divided. Report an error in the passage at 1:12:09 Highlight the passage at 1:12:09

1:12:42 Maybe it's Monday, maybe it's Tuesday. I can't really decide. It could be either. Kind of balance between those two, possibly. And then for one reason or another, through observation or somebody says something or your memory or whatever, you say, oh, it's probably Monday. Report an error in the passage at 1:12:42 Highlight the passage at 1:12:42

1:13:02 Is doubt a conceptual consciousness? Yeah? Report an error in the passage at 1:13:02 Highlight the passage at 1:13:02

1:13:10 So what's the mark of a conceptual consciousness? Just in general, just roughly speaking. Thought consciousness. Report an error in the passage at 1:13:10 Highlight the passage at 1:13:10

1:13:21 Yeah. Oh, it's something, is it, I mean, this doubt is, is it this or that? It's trying to determine something, a determinate awareness. Report an error in the passage at 1:13:21 Highlight the passage at 1:13:21

1:13:35 Is it this or that? Pardon? Report an error in the passage at 1:13:35 Highlight the passage at 1:13:35

1:13:41 Yeah, that's right. Yeah, we have an idea about Monday, an idea about Tuesday, and we're kind of trying to figure out which one is correct. Report an error in the passage at 1:13:41 Highlight the passage at 1:13:41

1:13:54 So then it gives examples of the three types of doubt, one leading toward the factual, one leading toward, it's kind of a balance between the two, and then one leading toward the non-factual. Report an error in the passage at 1:13:54 Highlight the passage at 1:13:54

1:14:10 Does anybody have any doubts about doubt? Oh, I'm sorry. Report an error in the passage at 1:14:10 Highlight the passage at 1:14:10

1:14:24 Yeah, yeah, yeah. Okay, good. Report an error in the passage at 1:14:24 Highlight the passage at 1:14:24

1:14:50 to the blind faith actually knowing it and Report an error in the passage at 1:14:50 Highlight the passage at 1:14:50

1:15:10 So that's a good point. We're going to look more into doubt. But some doubts are extremely virtuous. You know, very skillful. We could say skillful or wholesome, positive. Report an error in the passage at 1:15:10 Highlight the passage at 1:15:10

1:15:25 Yeah, he said, don't accept my doctrine out of respect for me. The question just as you would, like assay in gold, test it. That's right. So doubt is, the trouble with, I mean, you know, we can talk about it intellectually and that it's a positive state of mind and so forth, but a lot of people avoid doubt. Report an error in the passage at 1:15:25 Highlight the passage at 1:15:25

1:15:48 It can be very uncomfortable. It's quite often accompanied by unpleasant feelings. People generally, they want certainty. And to entertain doubt, you know, you had, you know, things are kind of thrown up in the air. Report an error in the passage at 1:15:48 Highlight the passage at 1:15:48

1:16:05 Maybe certain things that you depended upon, that you relied upon, that secured your world for you. To call those in the question is quite difficult. It can be unnerving. It can be unsettling. And so, you know, that's what we take for granted. So quite often people will avoid doubt. Report an error in the passage at 1:16:05 Highlight the passage at 1:16:05

1:16:46 Yeah, that's a good point. We're going to study doubt. We're going to look at that. Yeah, if you knew some fact and then you forgot it, you might go back to doubt. You had to correct your human consciousness. You said, you know, this is the way things are. And then later on you forgot, well, what was it now? Report an error in the passage at 1:16:46 Highlight the passage at 1:16:46

1:17:08 You'd fall back into doubt probably. Something like that. But people, fundamentalists especially, try to avoid doubt. They want certainty. Report an error in the passage at 1:17:08 Highlight the passage at 1:17:08

1:17:24 Okay, any other? Report an error in the passage at 1:17:24 Highlight the passage at 1:17:24

1:17:30 It's exciting as well. Yeah, if you're able to have that perspective. But it is kind of, you know, when you had certainty about something, or you felt so, you know, the rug pulled out from underneath you for one reason or another, and your world thrown, you begin to question, I mean, yeah, it can be quite unsettling. Report an error in the passage at 1:17:30 Highlight the passage at 1:17:30

1:18:11 That's why, you know, like the notion of emptiness and so forth. it, when, Arya Deva says just the doubt as to whether things truly exist or not shakes the foundation of psychic system. It's quite, it's no small thing to begin to question this taken for granted world out there that seems so solid that we put our trust in. Report an error in the passage at 1:18:11 Highlight the passage at 1:18:11

1:18:42 So it's a very, necessarily perhaps, just out of the nature of our minds, it has to be a very, much. Gradual process unfolding. Otherwise, it might be a bit too much. Report an error in the passage at 1:18:42 Highlight the passage at 1:18:42

1:19:05 Wrong consciousness. So this is the sevenfold division of consciousness. Nowhere than engages his object erroneously. So that doesn't tell us all that much, does it? So, you know, there are... Report an error in the passage at 1:19:05 Highlight the passage at 1:19:05

1:19:30 What would be an example of a... Non-conceptual. Let's begin with conceptual. What would be an example of a conceptual wrong consciousness? Conceptual wrong consciousness. Report an error in the passage at 1:19:30 Highlight the passage at 1:19:30

1:19:51 The assumption? Okay. If you're just saying, today's Tuesday. Yeah? Yeah. So why is that a wrong consciousness? Are Report an error in the passage at 1:19:51 Highlight the passage at 1:19:51

1:20:04 you sure? Are you sure? Report an error in the passage at 1:20:04 Highlight the passage at 1:20:04

1:20:13 Okay. That's good. Report an error in the passage at 1:20:13 Highlight the passage at 1:20:13

1:20:22 Yeah. Okay, Report an error in the passage at 1:20:22 Highlight the passage at 1:20:22

1:20:30 good. Report an error in the passage at 1:20:30 Highlight the passage at 1:20:30

1:20:34 So there are conceptual and non-conceptual wrong consciousness. So wrong consciousness is wrong with respect to its object of engagement. Report an error in the passage at 1:20:34 Highlight the passage at 1:20:34

1:20:45 My eye consciousness apprehends this flower to be blue. Report an error in the passage at 1:20:45 Highlight the passage at 1:20:45

1:20:54 The object which I'm gauging in is actually kind of a rust color, a reddish color. my, I'm not, so. All afflictive emotions are wrong consciousness. Why? Because the objects of our afflictive emotions, by afflictive emotions I mean hatred and jealousy and attachment and so forth. Those objects don't exist the way they're appearing to us. They don't exist, which is kind of a hard thing to buy into or to see for ourselves. Report an error in the passage at 1:20:54 Highlight the passage at 1:20:54

1:21:35 But the person that you're angry at, that person, That is a caricature of a person. There's no person who exists like that. In fact, all you see is they only have negative qualities at that moment. And those negative qualities about them are being exaggerated. It's not like we're saying if you get angry at your wife, your wife doesn't exist. Report an error in the passage at 1:21:35 Highlight the passage at 1:21:35

1:22:02 Or your husband doesn't exist. Or your partner doesn't exist. That person you're angry at. Not your wife or husband in general. But that person you're angry at. That anger is a wrong consciousness. Its object does not exist. So that's conceptual. Does that make sense? That's one reason we can begin to undermine. We can do a reality check. Report an error in the passage at 1:22:02 Highlight the passage at 1:22:02

1:22:34 Are they really all that bad as I'm holding them to be? Report an error in the passage at 1:22:34 Highlight the passage at 1:22:34

1:22:57 I mean, you know. Report an error in the passage at 1:22:57 Highlight the passage at 1:22:57

1:23:01 Oh, I mean, yeah, that's your stuff. Yeah. It's not to say that this person doesn't talk too much. Maybe they could talk less. But you being annoyed is your stuff. So you have to deal with your stuff. But then again, this expression, if somebody has their foot on your head, you don't try to kind of do mind training and say, well, it's okay. Report an error in the passage at 1:23:01 Highlight the passage at 1:23:01

1:23:26 I'll try to work this out within my mind. You say, please get your foot off my head. Report an error in the passage at 1:23:26 Highlight the passage at 1:23:26

1:23:55 It's easier said than done, isn't it? But, huh? Report an error in the passage at 1:23:55 Highlight the passage at 1:23:55

· · · silence, 1 minute

1:24:22 three people found the same opinion of... Report an error in the passage at 1:24:22 Highlight the passage at 1:24:22

1:24:28 So it doesn't mean that the person – pardon? Report an error in the passage at 1:24:28 Highlight the passage at 1:24:28

1:24:38 That could be true as well. So we're concerned about – one side we have to be concerned with our emotional reactions. But on the other side, there is some kind of reality out there that maybe needs to have some change in some way. So if you can work with the actual – no. Report an error in the passage at 1:24:38 Highlight the passage at 1:24:38

1:25:06 If they're not, yeah. So if people have to get on with their work and it's practically creating problems for people in the office, something needs to be done, aside from the emotional element. Report an error in the passage at 1:25:06 Highlight the passage at 1:25:06

1:25:27 It's not easy, is it? Report an error in the passage at 1:25:27 Highlight the passage at 1:25:27

1:25:39 Yeah, that's a good... Report an error in the passage at 1:25:39 Highlight the passage at 1:25:39

· · · silence, 1 minute

1:26:34 decided that you've all got the story and then you've probably gossiped about it. So you've got three people to be able to have a problem. Report an error in the passage at 1:26:34 Highlight the passage at 1:26:34

1:26:43 might be the person who does talk Okay, Report an error in the passage at 1:26:43 Highlight the passage at 1:26:43

· · · silence, 1 minute

1:28:02 so non-conceptual wrong consciousness. Is Report an error in the passage at 1:28:02 Highlight the passage at 1:28:02

1:28:13 that wrong consciousness? it, and she said, I didn't go on the brain. She said, across the ground, doing the same thing. Report an error in the passage at 1:28:13 Highlight the passage at 1:28:13

· · · silence, 1 minute

1:28:28 Let's go. Report an error in the passage at 1:28:28 Highlight the passage at 1:28:28

1:28:32 goes out there. Which goes out there. Report an error in the passage at 1:28:32 Highlight the passage at 1:28:32

1:28:40 So, Report an error in the passage at 1:28:40 Highlight the passage at 1:28:40

1:28:51 for example, one of the standard examples is if you have jaundice and the white paper looks yellow. So you have an eye conscious apprehending a yellow sheet of paper. Report an error in the passage at 1:28:51 Highlight the passage at 1:28:51

1:29:12 too. Report an error in the passage at 1:29:12 Highlight the passage at 1:29:12

1:29:18 all of these right now. Or another standard example is sometimes, I think it's a stigmatism. Some people see double, like you see two moons in the sky. The eye consciousness apprehending two moons is wrong. It's a non-conceptual wrong consciousness. It's mistaken with respect to the object of engagement. Report an error in the passage at 1:29:18 Highlight the passage at 1:29:18

1:29:43 There aren't two moons. Report an error in the passage at 1:29:43 Highlight the passage at 1:29:43

1:29:55 Yeah, yeah, that's a good question. I have never heard anyone specifically talk about that. I would just speculate and say, yes, it's a long time. Report an error in the passage at 1:29:55 Highlight the passage at 1:29:55

1:30:09 yeah, yeah. Report an error in the passage at 1:30:09 Highlight the passage at 1:30:09

1:30:38 focus both their eyes We Report an error in the passage at 1:30:38 Highlight the passage at 1:30:38

1:31:03 would, let's see, Report an error in the passage at 1:31:03 Highlight the passage at 1:31:03

1:31:10 yeah there's some thought with, for example, the sense power. right. Report an error in the passage at 1:31:10 Highlight the passage at 1:31:10

1:31:19 Yeah, but it doesn't have to be a physical I remember when I was younger, I was standing up on the heels waiting for my very friend, right? And finally, finally, I saw him coming up the hill far down. That's how I'm being a idiot, right? So I'm running towards him, my arms wide open. Yay! And it wasn't her at all. So I'm running past that person. It's embarrassing. Report an error in the passage at 1:31:19 Highlight the passage at 1:31:19

1:31:51 So that's a conceptual wrong, isn't it? You thought it was your friend? I saw my friend. Friend was a concept, it's a construction. So that's my friend. What you saw was just a shape and a colour. No, no, it was a face and the whole thing. It was just, you know, like... So you matched the visual aspect of your friend against someone who wasn't your friend, much the way you matched the visual aspect of the snake. Report an error in the passage at 1:31:51 Highlight the passage at 1:31:51

1:32:28 Yeah, exactly, it was like that. It was just fun. It's embarrassing. Okay. Isn't there a concept of saying that's non-conceptual? Report an error in the passage at 1:32:28 Highlight the passage at 1:32:28

1:32:46 I would, I consciously apprehend a particular shape and you thought, that's my friend. I would take that to be conceptual. Report an error in the passage at 1:32:46 Highlight the passage at 1:32:46

1:33:03 So it sounds like a non-conceptual non-consciousness. So the snake and the Report an error in the passage at 1:33:03 Highlight the passage at 1:33:03

1:33:14 I'm not 100 % sure of that, but I would tend to think. Report an error in the passage at 1:33:14 Highlight the passage at 1:33:14

1:33:26 Conceptual consciousness. Yeah, we said you can have a direct perceiver and a thought consciousness simultaneously. So while she's seeing this person, she's thinking that's her friend until she ran up to him. Report an error in the passage at 1:33:26 Highlight the passage at 1:33:26

1:33:44 And then she changed her mind. Report an error in the passage at 1:33:44 Highlight the passage at 1:33:44

1:33:51 Okay. Report an error in the passage at 1:33:51 Highlight the passage at 1:33:51

1:34:04 As I say, I'm not, I can't think of any example that's not, but there may be. So I'm not, I'm just saying, probably so. I have doubt leaning toward. Report an error in the passage at 1:34:04 Highlight the passage at 1:34:04

1:34:22 I beg your pardon. Report an error in the passage at 1:34:22 Highlight the passage at 1:34:22

1:34:30 So I'm not, yeah. You can kind of go. Report an error in the passage at 1:34:30 Highlight the passage at 1:34:30

1:34:34 I could do some research. I could do some research on that. We'll get back to you. Wrong consciousnesses are necessarily conceptual. Report an error in the passage at 1:34:34 Highlight the passage at 1:34:34

1:34:52 So they're neither necessarily conceptual nor non-conceptual. Are they necessarily mistaken? Are they necessarily actually disconcordant? Report an error in the passage at 1:34:52 Highlight the passage at 1:34:52

1:35:07 So just Report an error in the passage at 1:35:07 Highlight the passage at 1:35:07

1:35:17 to... just to... Report an error in the passage at 1:35:17 Highlight the passage at 1:35:17

1:35:32 Just to bring out maybe a technicality that might be useful to answer to question 11, the difference between a wrong consciousness and a mistaken consciousness. So it sounds very strange to talk in this way, I must admit, but nonetheless it has some meaning. A wrong consciousness is mistaken with respect to the object of engagement. Report an error in the passage at 1:35:32 Highlight the passage at 1:35:32

1:35:59 Well, mistaken consciousness is mistaken with respect to its appearing on mute. Report an error in the passage at 1:35:59 Highlight the passage at 1:35:59

1:36:07 So what would be a mistaken consciousness, but it's not a wrong consciousness? Example. A consciousness which is mistaken, but it's not wrong. Report an error in the passage at 1:36:07 Highlight the passage at 1:36:07

1:36:25 Okay, Report an error in the passage at 1:36:25 Highlight the passage at 1:36:25

1:36:32 good. You had to be there. good, okay. Report an error in the passage at 1:36:32 Highlight the passage at 1:36:32

1:36:42 So the conceptual consciousness which apprehends with thinking there's a flower in front of Jampa. So why is that a mistaken consciousness? Report an error in the passage at 1:36:42 Highlight the passage at 1:36:42

1:37:08 Why is it not wrong? Report an error in the passage at 1:37:08 Highlight the passage at 1:37:08

1:37:13 Are you sure? No doubt? Okay, good. What would be an example of a consciousness that was a wrong consciousness but was not mistaken? Report an error in the passage at 1:37:13 Highlight the passage at 1:37:13

1:37:41 Wrong, but not mistaken. Report an error in the passage at 1:37:41 Highlight the passage at 1:37:41

1:37:49 But it's not mistaken. No, because it's not mistaken. Why is it not mistaken? Report an error in the passage at 1:37:49 Highlight the passage at 1:37:49

1:38:13 I was giving you a hard time. I thought that. Report an error in the passage at 1:38:13 Highlight the passage at 1:38:13

1:38:21 Okay. Report an error in the passage at 1:38:21 Highlight the passage at 1:38:21

1:38:26 I'd just like to, you know, this was, I think Margaret mentioned this last week. Report an error in the passage at 1:38:26 Highlight the passage at 1:38:26

1:38:39 So if it's a mistake, okay. Do you want to give us an example? Of what? Of a mistaken consciousness. not one consciousness. Report an error in the passage at 1:38:39 Highlight the passage at 1:38:39

1:38:57 So a mistaken consciousness that is not a wrong, a correct assumption that is conceiving sound to be impermanent. So that correct assumption is a mistaken consciousness because Report an error in the passage at 1:38:57 Highlight the passage at 1:38:57

1:39:14 it's mistaken with regard to its appearing object. What is its appearing object? Report an error in the passage at 1:39:14 Highlight the passage at 1:39:14

1:39:27 The mental image of sound being impermanent. Report an error in the passage at 1:39:27 Highlight the passage at 1:39:27

1:39:35 The conceptual wrong consciousness, ignorance conceiving the self of a person. So this is the most important of all the various types of wrong. We have plenty of wrong consciousnesses. But this is the most profound, the most, well, it depends on what's happening to it at your moment, I guess. But the deepest and most far-reaching wrong consciousness is ignorance. Report an error in the passage at 1:39:35 Highlight the passage at 1:39:35

1:40:04 It's misconceiving the nature of the self, the I. A non-conceptual wrong consciousness that is a sense consciousness, an I conscious seeing one moon is two. So there's something wrong with the eye organ, stigmatism or something? Report an error in the passage at 1:40:04 Highlight the passage at 1:40:04

1:40:37 Okay. Report an error in the passage at 1:40:37 Highlight the passage at 1:40:37

1:40:50 That's it. Okay, that's the environment. Yeah, good one. Report an error in the passage at 1:40:50 Highlight the passage at 1:40:50

1:40:57 There's no looking blue. Report an error in the passage at 1:40:57 Highlight the passage at 1:40:57

1:41:03 Good, yeah. Report an error in the passage at 1:41:03 Highlight the passage at 1:41:03

1:41:07 Good, yeah. That's a good point, good point. Report an error in the passage at 1:41:07 Highlight the passage at 1:41:07

1:41:33 You have this one chart. Okay. Report an error in the passage at 1:41:33 Highlight the passage at 1:41:33

· · · silence, 1 minute

1:41:36 And this was mentioned last week. I think Margaret mentioned this last week. It's in the book on Mind in Tibetan Buddhism. Report an error in the passage at 1:41:36 Highlight the passage at 1:41:36

1:41:51 And just to show that there is a method to this madness of making this division into seven, it's to help us to begin to appreciate the fact of moving from... Wrong types of conceptions or wrong consciousnesses, I should say, to ones that are valid. And it begins with, for example, number one. So looking at this chart where it says, the very bottom of the chart, it says wrong consciousness. Report an error in the passage at 1:41:51 Highlight the passage at 1:41:51

1:42:30 So as was just mentioned, one of our most, this one here. Report an error in the passage at 1:42:30 Highlight the passage at 1:42:30

1:42:44 So, you know, we have a wrong consciousness with regard to the nature of the self. It's ignorance. So there are many different levels of this wrong consciousness, ignorance. One of those levels is that we conceive of or we apprehend the self to be unchanging and independently existing. There's a self which does not depend upon the body and mind, for example. It's permanent, it's unchanging. So that is a wrong consciousness that we call ignorance. Report an error in the passage at 1:42:44 Highlight the passage at 1:42:44

1:43:23 That's one of the basis of cyclic existence. In dependence upon that, we go on to generate other types of afflictive emotions such as hatred and attachment and so forth. So this is basic ignorance, the wrong consciousness. So then we begin to maybe, we begin to study, we begin to read books, we go attend. Report an error in the passage at 1:43:23 Highlight the passage at 1:43:23

1:43:55 Classes and so forth. We begin to question, Report an error in the passage at 1:43:55 Highlight the passage at 1:43:55

1:44:05 taking for granted this wrong consciousness that we've been harboring, the ignorance. We begin to, well, do I really exist that way? And it's being pointed out to us that maybe you've been under the influence of a way of thinking which really doesn't accord with the way things actually are. So you start to develop some kind of doubt. Report an error in the passage at 1:44:05 Highlight the passage at 1:44:05

1:44:29 You begin to open yourself up. So you move to level two, doubt tending away from the fact. So, you know, well, maybe I really don't, maybe there's no such really concrete, solid self. Maybe there's no independent self. But there probably is. Probably is. But at least we call it into question. And then, you know, we begin to, in the process of observation. Report an error in the passage at 1:44:29 Highlight the passage at 1:44:29

1:45:01 Study and investigating the nature of the eye and so forth. We begin to develop number three. Equally, well, I'm not sure. That's really interesting. Maybe I really don't independently exist. I'm not sure. So we develop equal doubt. And then if we persevere in this process of investigation and so forth, we begin to have doubt tending toward the... Report an error in the passage at 1:45:01 Highlight the passage at 1:45:01

1:45:33 The fact. I probably don't. Which is a very powerful mind. I mean, as I mentioned just twice in that verse by Arya Deva, merely to question whether things truly exist. Whether the self exists independently or not begins to shake up the foundations of psychic existence, begins to undermine and lessen the arising of... Report an error in the passage at 1:45:33 Highlight the passage at 1:45:33

1:46:04 The very subjective emotions. The self becomes not so solid and concrete as we had conceived of it to be. It becomes a little more transparent, a little more ephemeral. Ephemeral is not quite the way we thought it was. So we're moving toward the direction toward really liberating our mind from this wrong conception. Report an error in the passage at 1:46:04 Highlight the passage at 1:46:04

1:46:31 So we have doubt tended toward the fact and we keep persevering. We develop a correct assumption. I really haven't completely reasoned it out and I haven't experienced it. But the self holding quite in a correct position, the self does not independently exist. And persevering in this way, we go on to develop an inference. Report an error in the passage at 1:46:31 Highlight the passage at 1:46:31

1:46:55 So we actually work through some correct reasoning. The self does not independently exist because it is a dependent arising. It depends upon the body and the mind. So there's no self which does not depend upon body and mind. So we developed the sixth of these, working through this process of inference through the power of the fact. Report an error in the passage at 1:46:55 Highlight the passage at 1:46:55

1:47:22 And then we developed the mental direct, not like Cognizer. And finally... Independence upon a yogic direct person, valid cognizer. We develop calm abiding, a very powerful concentration, and we develop insight, and we combine these two. So we have a very powerful concentrated mind, which is able to penetrate deeply into the nature of the self directly. Report an error in the passage at 1:47:22 Highlight the passage at 1:47:22

1:47:54 Without any mental images, ideas, we actually see for ourselves that the I... It does not exist independently. That consciousness can remove, that's a direct perception, your direct valid cognizer. And it has the power to be able to remove ignorance from its root. It's like hot and cold water. As one, as our valid perception begins to increase ignorance, the frequency, duration, intensity and so forth of ignorance becomes less and less until You reach a point when the wisdom consciousness, understanding selflessness, for example, or this yogic direct valid cognizer apprehending the actual nature of the self, is such that ignorance can no longer arise in the mind. Report an error in the passage at 1:47:54 Highlight the passage at 1:47:54

1:48:47 Ignorance can be completely removed from the mind. Report an error in the passage at 1:48:47 Highlight the passage at 1:48:47

1:49:00 It depends on what you call experience, and that's pretty broad. I've never had a... Well, I guess, I mean, perhaps not Yogurt Direct because it's Report an error in the passage at 1:49:00 Highlight the passage at 1:49:00

1:49:13 So that requires, yeah. No, mental direct perceivers in ordinary humans are all objects to it. Awareness is to which an object appears but are not ascertained. So, you know, unless you, no. Report an error in the passage at 1:49:13 Highlight the passage at 1:49:13

1:49:38 Yeah, no. So it wouldn't be the concept. So mental direct perceivers are direct perceivers. They don't use concepts. Yeah. So that would be, I Report an error in the passage at 1:49:38 Highlight the passage at 1:49:38

1:49:57 haven't. right. Report an error in the passage at 1:49:57 Highlight the passage at 1:49:57

· · · silence, 1 minute

1:49:57 No. That would be one way of setting out the path is from the very initial moment to achieving Buddhahood. The path is divided into five levels. The path of accumulation, the path of preparation, seeing, meditation and no more learning. If you have a direct yogic valid cognizer of, for example, emptiness, you've achieved a third of the five paths. Report an error in the passage at 1:49:57 Highlight the passage at 1:49:57

1:50:40 So you are an Arya. You are superior. It's quite a high realization, extremely high realization. So, yeah. Nirvāṇa would come having obtained the path of seeing. One has direct realization of selflessness, of emptiness. Then you would accustom your mind to that. You're beginning to, first you remove artificial ignorance, acquired ignorance, and then you begin to remove innate levels of ignorance, and that's over the path of meditation. Report an error in the passage at 1:50:40 Highlight the passage at 1:50:40

1:51:18 You're familiarizing your mind with this realization more and more. You're beginning to remove more and more subtle levels of ignorance, and then when you remove the most subtle level of ignorance, you achieve the fifth of the five paths, the path of no more learning. That's Nirvāṇa. Report an error in the passage at 1:51:18 Highlight the passage at 1:51:18

1:51:37 So that would be really extremely... I mean, yeah, I don't mean to... Maybe you could have it tomorrow. I don't know. I don't want to put you off. Report an error in the passage at 1:51:37 Highlight the passage at 1:51:37

1:52:00 We'll talk about that later. Yeah. I just want to talk about... I just want to read one thing to you. What's the date of that one? Report an error in the passage at 1:52:00 Highlight the passage at 1:52:00

1:52:09 With regard to just having read that. Oh, this was in your Report an error in the passage at 1:52:09 Highlight the passage at 1:52:09

1:52:19 handout in Note 3. In connection with having gone through that process which we just talked about. In Note 3, on the final page, I think it's on page 3. I just want to mention, okay, yeah, page 3 of Note 3. How does the mind come to realize the truth about something? Report an error in the passage at 1:52:19 Highlight the passage at 1:52:19

1:52:50 The appearing object of conceptual mind is a mental object. Report an error in the passage at 1:52:50 Highlight the passage at 1:52:50

1:52:59 No, I think I'll save that next week. But I will read to you. Report an error in the passage at 1:52:59 Highlight the passage at 1:52:59

· · · silence, 1 minute

1:53:43 So Report an error in the passage at 1:53:43 Highlight the passage at 1:53:43

1:54:01 I Report an error in the passage at 1:54:01 Highlight the passage at 1:54:01

1:54:12 think the intent behind what we're looking at here is that begin to evaluate various types of awarenesses that we have and begin to... I appreciate the fact that we harbor a lot of wrong consciousnesses. This process of working through these wrong consciousnesses is a gradual unfoldment. Through a process of investigation, observation, listening, reflecting, familiarization, the mind begins to shift. Report an error in the passage at 1:54:12 Highlight the passage at 1:54:12

1:54:51 It begins to move through this process from wrong consciousnesses, through doubt, through... Um, um, Correctly assuming consciousnesses and so forth, the inference. So, you know, it's not as if, you know, and so whatever state of mind, it's always workable. Report an error in the passage at 1:54:51 Highlight the passage at 1:54:51

1:55:13 We can modify it. We can change it. But it's a gradual unfoldment. It's a gradual change. And beginning to get, I guess, to appreciate that things maybe aren't going to be, you know, we do have aha moments from time to time. Report an error in the passage at 1:55:13 Highlight the passage at 1:55:13

1:55:29 Little insights and so forth. And I think those are quite valuable. And we should appreciate those. But a lot of these areas that we're investigating, and especially when it comes to the nature of reality, whether things are empty or selfless, also impermanence and so forth, we harbor probably unknowingly a lot of wrong consciousness. Report an error in the passage at 1:55:29 Highlight the passage at 1:55:29

1:55:57 And we're beginning to work through those. Firstly, just being exposed to these new ideas and beginning to investigate, observe, experiment, think about. And slowly our mind, it's not a solid thing. It's not fixed. It's in flux. And it will begin to shift. And just appreciating the movement of our mind, the way that we know things now that we didn't know a year ago. Report an error in the passage at 1:55:57 Highlight the passage at 1:55:57

1:56:37 Maybe we aren't appreciative of how that new understanding is expressing itself, and maybe it's not all that apparent, but I think we can have some kind of trust in that it will become more apparent. Report an error in the passage at 1:56:37 Highlight the passage at 1:56:37

1:57:00 The way that we understand our world is going to change. It's not quite what it was. And therefore, how we experience it is in some ways. And I think some of what you've expressed, the way you've been talking, what you mentioned last week, is changing. And this kind of sets out the methodology, how we can begin to... Report an error in the passage at 1:57:00 Highlight the passage at 1:57:00

1:57:30 Conceive of it, how the mind is going from wrong consciousness to these very deep, profound realizations. Report an error in the passage at 1:57:30 Highlight the passage at 1:57:30

1:57:41 So if next week, we haven't finished quite with what we're going to look at, talk about more. I haven't answered your question, David. I keep putting it off about mental images. So we're going to talk more about conceptual consciousness next week. And then we'll look at minds and mental factors. So if you could read, I don't know if it's too much, but pages 1 to 25. Report an error in the passage at 1:57:41 Highlight the passage at 1:57:41

1:58:16 Most of it is introductory material, but just in general, if you could begin to look at the text on minds and mental factors, because we'll probably start it next week. And you have that first. Quiz 7, which begins to cover minds and mental factors. Report an error in the passage at 1:58:16 Highlight the passage at 1:58:16

1:58:35 That's why you don't have the answers this week. Report an error in the passage at 1:58:35 Highlight the passage at 1:58:35

1:58:49 Sorry, a little bit over time. So Report an error in the passage at 1:58:49 Highlight the passage at 1:58:49

1:58:58 we can dedicate the positive energy we've created together. I appreciate your involvement. A lot of good questions and a lot of good answers. A lot of good thinking. Report an error in the passage at 1:58:58 Highlight the passage at 1:58:58

1:59:16 May all beings everywhere plague by sufferings of body and mind. Attain an ocean of happiness and joy by virtue of my merits. May no living creature suffer, commit evil or fall ill. May no one be afraid or belittled with a mind weighed down by depression. May the blind see forms and deaf hear sounds. May those whose bodies are worn with toil be restored on finding repose. Report an error in the passage at 1:59:16 Highlight the passage at 1:59:16

1:59:42 May the naked find clothing, the hungry find food. May the thirsty find water and delicious drink. May the poor find wealth, those weak with sorrow find joy. May the poor learn constant happiness and prosperity. May there be timely rains and bountiful harvest. May all medicines be effective and wholesome prayers bear fruit. May all who are sick and ill quickly be freed from their ailments. Report an error in the passage at 1:59:42 Highlight the passage at 1:59:42

2:00:11 Whatever diseases there are in the world, may they never occur again. May the frightened cease to be afraid and those bound be freed. May the powerless find power and may people think of benefiting each other. For as long as space remains, for as long as sentient beings remain, until then may I too remain to dispel the miseries of the world. Report an error in the passage at 2:00:11 Highlight the passage at 2:00:11

2:00:35 Through these skillful actions may I quickly become an awakened spiritual master and lead each and every living being to that awakened realm. May the supreme jewel of the awakened heart and mind that have not arisen arise and grow, and may those that have arisen never diminish but increase more and more. Report an error in the passage at 2:00:35 Highlight the passage at 2:00:35

2:00:56 In the land that is circled by snow mountains, you are the source of all happiness and well-being. Powerful Chenrizi, Tenzin Gyaso, please remain to the end of cyclic existence. Report an error in the passage at 2:00:56 Highlight the passage at 2:00:56