at the beginning of discussing topics related to so-called Buddhist psychology, I talked about three dimensions of cognition, one which I called sort of body awareness or sense consciousness. The next being, in sense consciousness referring to consciousness unmediated by conception. And then the next level being consciousness mediated by conception. And then another level being non-conceptual awareness Tonight I'd like to talk a little bit more about this sense perception and cognition or conceptual awareness.

[01:22]

I'm experimenting with what English words to use to convey some of these thoughts or these teachings coming from foreign languages. But tonight I'd like to try to speak of perception and conception. And also I'd like to say that these two types of, in these two types of awareness, we have, these awareness have objects. And in that sense, these kinds of cognition, these kinds of consciousness are subjects. subjects in the sense that they possess objects.

[02:43]

They know objects, but they know objects in different ways. Perception is a A mind or an awareness that knows an object or apprehends an object free of conception. It knows the object directly, unmediated by conception. So the prime examples of that are what we call sometimes visual consciousness or a visual cognition or sometimes actually called eye consciousness and then auditory consciousness

[03:58]

olfactory consciousness, gustatory consciousness, and tactile consciousness. And in addition, there is a level of consciousness which is on this level of perception or unmediated by concepts of the mental kind. For these first five types, each of these depends on three things for it to arise. It's a birth, or it's arising, depends on three things. What are those? I mean, I'm not, you know, rubbing it in or anything, but I have told you this quite a few times.

[05:09]

Huh? Phenomena? Yes, they depend on phenomena. What three phenomena? Phenomena one, two... What phenomena does the arising of these consciousnesses depend? Huh? awareness that the object exists. Well, that's sort of... Let's put it this way. The awareness that the object exists depends on what three things? It depends on a sense organ. Yes. The three primary three not 17 just you have to choose three huh physical world yes did i specify what type of sense consciousness we're talking about no so physical world uh and physical world what part of the physical world

[06:22]

For example, yeah. So she said physical world, but actually sense organs are part of the physical world. Sense organs are physical. They're physical. But the physical world is divided into two parts for this discussion. The two parts are? What? Subtle materiality and gross. The subtle materiality is? Sarah? Sense organs are the subtle materiality and the gross materiality is what she called the external world, right? The external world in five varieties, for starters. Electromagnetic radiation, sometimes light, but that's not quite right. mechanical waves, gases, liquids, and tangibles.

[07:29]

Those four gross aspects of the physical, those five aspects of the physical world. So, one of those, the sense organ, and what else? Does the rising of this consciousness depend? Huh? Close. Actually, this is going to be hard for you to get, so I'll just tell you. The mind arises from the meeting of the sense, the gross and subtle materiality. Mind arises in dependence on the meeting, on the contact of organ and external object. Okay? There's more going on there, but these are the two things that depend on these two things. They have to be in contact, which is what Susan mentioned, but there's one other thing that they depend on, which Gunther was relating to, and that is the arising of consciousness also depends on consciousness.

[08:36]

But the consciousness that it depends on is the consciousness which has just ceased. I gave you a reading list. Did you get the reading list? Yeah, would somebody transcribe this talk, please? I would accept a blackboard. I will. I will accept chalk also. You know, what? A projector. Video cameras. Dance music. Anyway, so... You see, the sense consciousness...

[09:39]

But for example, eye consciousness arises from the contact of the sense organ and electromagnetic radiation of a certain wavelength. Electromagnetic radiation itself is not light. Light happens when the electromagnetic radiation hits the eyeball and the consciousness arises. Before there's consciousness, there's no lights floating around out there. Lights are something that happens to a sentient being. So the consciousness arises in that contact, but there's one more thing that this consciousness depends on, and that is another state of consciousness which has just ceased, or you could say the immediately preceding sense consciousness, or it could be sensory perception. or it could be also a mental perception.

[10:43]

Okay? Got that? These are called, just for your information, and again, it's on tape. It will be soon. These are called three conditions. One's called... dominant condition, the other one's called the object condition, and the other one's called the immediate condition. Can you guess what the immediate condition is? It's the immediately perception of consciousness. The dominant condition for a sense perception would be what? No, it's the sense organ. And the object condition is magnetic radiation, sometimes called, maybe in quotes, the light.

[11:47]

It's a big one, yeah. Yeah, it's a big one. Okay. It removes it back a little bit, I think straight back. Perception. So it depends on, depends on

[12:59]

Depends on an organ. And depends on immediately preceding cognition. And it's unmediated by conception. So this is like, there is, this is, whoops, it's called perception, but it is a type of cognition. It is a way of, it is a kind of consciousness. It's a kind of knowing. Knowing. kind of, you might say, bare knowing. It is an awareness, it is a bare awareness of the object.

[14:11]

It's bare, unadorned by conception, but also bare in the sense of barely aware. In relationship to conceptual cognition, it is literally, in relationship to conceptual awareness, it is unawareness. Conceptual cognition, it is a non-cognition. In relationship to conceptual knowledge, it's like an unknowing. It's not really unconscious. It's just relatively less vivid because it's not jazzed up by conception. Conception is much more vivid than sense knowing. Do I dare have a question at this point?

[15:20]

Huh? What? Objects? The objects are... The objects are the five gross dimensions of materiality. The organs are the five subtle types of materiality. The subtle form is not just the eyeball, it's the ability of this part of the body to be responsive to electromagnetic radiation. It's that capacity for responsiveness that is the eye organ. It's not just the equipment here located around. It's the way that this equipment can respond. It's that responsiveness For example, if when the ear becomes filled with fluid sometimes by some kind of disease, and that equipment there is all kind of stuck together and doesn't move, the organ is not there anymore.

[16:22]

The responsiveness is gone, so there really isn't an ear organ. There's still all the equipment. But the actual organ function, the responsiveness, the subtle aspect of materiality is shot. So there isn't an organ there anymore. Just like we say, some people, they have an eyeball, but they... Because there's something about the eye organ that it loses its responsivity, and so on. And then the immediately preceding sense consciousness, those are the things that determine the... sense perception. According to sense perception, as I say again, in our ordinary day of life, it's going on all the time. It really is our moment-by-moment experience. It's direct, immediate experience, but it's barely known to us, and it is bare knowing.

[17:25]

And once again, judged in relationship to conceptual cognition or conceptual consciousness, it is unconscious. It is unconsciousness from the point of view of that kind of consciousness. Should I take questions now? Pardon? Why? So you'll know about it. So you'll understand it. And then there's conception. Okay, yes. Yes? How about proceeding with emotion and your sadness, love? Would this fit in the world? It is possible to perceive an emotion because there's a sixth type of perception called mental perception.

[18:27]

But emotions themselves are really conceptions. And emotions arise because in this realm, strictly speaking, there are no emotions. There's no emotions involved in this level of operation. The conceptions arise, I mean the emotions arise in the conceptual consciousness. Pardon? Well, this is a big topic of animals, but some animals, I think... have almost like what we call instincts, which when we look at it, they look to us like they're afraid, like when a lion backs away from a flame.

[19:31]

Maybe it looks afraid, but it may not actually be experiencing fear the way we mean fear. Whereas with dogs, domesticated animals, It looks in their case, maybe, like there is some, what do you call it, conception going on. They can learn, for example, to be afraid when they shit on the rug indoors. Afraid too. But this is not an instinctive fear. This is a fear they learn, right? And I think in that case, conception maybe intervenes in their fear response, which doesn't seem to be instinctive. But the way certain other animals stay away from things, they look like they're afraid, but it may not be fear by our ordinary sense. You could actually understand, so I'm not sure. But actually you said about perception, but really that, I would say, is more in conceptions, the realm of emotions. Yes? Okay, yes?

[20:34]

What is the relation to the way we keep perceiving What's the relationship? Another what? Is it another sense consciousness? Yes, but it has ceased. Huh? Could be conceptual. But actually, there's also, in the previous moment, there could be a conceptual one, but there is also a sensory one. Yes, except that the conceptual one is using a previous... And the sensory one...

[21:45]

is using a previous sensory one. But if we have a sensory one, and just deceased is a conceptual one, very likely, and definitely a sensory one. It uses the sensory one. Its baseline is the just deceased sense consciousness, which both sense consciousnesses and conceptual consciousnesses will use as their immediately preceding condition. All states of consciousness have an immediately preceding condition. It's called samanantaraprajaya. the condition of that which has just ceased. Part of the logic of this is that everything that happens depends on something having just ceased making space. So, in this particular case, a sense consciousness depends on another sense consciousness having gone away so that it can arise.

[22:49]

That's a good thing to think about for a while. But anyway, that's what they're saying in the Buddhist psychology is that a sense perception depends on is a previously existing sense consciousness. And in the moment, it depends on that thing having deceased and then these two other things touching. Namely, the two kinds of materiality give rise to a sense perception. And there's no conceptualization going on here. Well, I don't know. Yes? What's your name again? Judy. Pardon? Well, how does that help you understand? I think that, I'd like to hold that in parenthesis for a while, but I'll just mention to you, just think about how the previous duties were necessary for this one.

[23:58]

In fact, this couldn't be this duty, either sensory, in a sensory, well, there's no sensory duty, but anyway, there's something about what has just gone away that makes possible this, because if it didn't go away, this wouldn't be able to happen. There's something about that. It has something to do with impermanence and things like that that you think about. Yes? Kathy. I was wondering if, and I do just keep in mind, if sort of physically acting that out, if that's possible, looking at something, I work at a garden center and sometimes I look at something and then not know what it is for like half a second. And then there's that, and then I become aware of it. Is this what you're talking about? It might be, that time before you're aware of it. It could be, yeah.

[24:59]

You're sort of aware but you don't know what it is yet because you haven't yet got into conception. Yes? There's a relationship here, yes, between insight and direct perception. In other words, all day long we're having direct perceptions which are barely available to us in relative to the conceptual awareness. And if we could bring some of the things we learned conceptually down to that, in some sense down to that level where we could

[25:59]

what we've learned conceptually, without mediating that conceptually, that would be more direct. Let me just go on a little bit more with this conception before we go further. So conception is, so perception is receptive and non-reflective. Conception is responsive and reflective. To have a sense experience, it is possible for the mind to reflect upon the sense experience. In other words, think about it. Conception is a way of knowing. What we're knowing

[27:01]

is the just deceased sense consciousness. But we're not just knowing it the way the sense consciousness knows things, we're knowing it by reflecting on it, or thinking about it. So, one of the differences between conception, besides the ones I just said, one of the differences is that conception It depends on an organ and it depends on the immediately preceding cognition. But here's another little twist, is that the organ for conception is the previously deceased sense consciousness. So it actually doesn't depend on the object anymore because the object is included in both the organ and the immediate condition.

[28:18]

This is a kind of a... You'll probably get it. I won't tell you how hard it is. So, conception, conceptual cognition, doesn't depend on three conditions, these three. It doesn't depend on the object condition, which is... and the organ condition, which is the adipati prajaya, and the immediately preceding condition, which is the samanantra prajaya. It doesn't depend on all three of those, it just depends on two of them. The organ... which is the dominant one. Because in sense consciousness, the thing that's really dominant in determining the cognition is the sense organ. That's the dominant factor. So the sense organ is the dominant factor. For conception, the sense organ is... But the sense organ for conception is a previously, a just deceased sense consciousness.

[29:30]

So the immediate condition and the dominant condition are the same for conception. So conception doesn't relate directly to the physical world. it relates to a just deceased awareness of the physical world. So it's based on the organism's relationship with physical experience, but it deals with the cognition of the experience rather than the cognition of the consciousness. That's its object. And also the previously existing consciousness is also its object. ...of responding. And so what it does is it responds to this previous cognition by thinking about it, or responds to the cognition, the sense cognition, that cognition in with an image.

[30:44]

And when it mixes it in with the image, the knowing is much more vivid. But now also subtly and very difficult and almost inextricably mixed up with the mental image so that in conception we can... it's very difficult for us to tell the difference between given, which is the result of this process of sense perception, and what we've added in with the mental image, because they're together. But they're actually, they're not the same thing. And to be able to tell the difference, meditation. And the conception process can be, because of the conception process,

[31:49]

we have, what do you call it, science and technology. Because by working with the process of conception, by working with the process by which you can integrate mental images in with the data that's being given to you through the sense consciousnesses, that process can be, you know, infinitely developed. And so there's great... well, there's a great potential for that, to actually follow the lines of conception. And the vividness that can come by conception, you can actually entone the vividness by mixing in other images, just like painting. Then in this very attractive aspect of the process of conception, there is also another part of the process of conception, which is basically the same, but is the introduction of mental images which are false.

[32:58]

Images that are false are, for example, the image that this thing that's there is out there on its own. Whereas actually what's going on is that the conception is working with its own organ. It's working with consciousness. The conceptual consciousness is working with a consciousness. It's not working with something out there. But it mixes in the concept or the image that what's there, which is not out there, is out there. And not only out there, but out there, really out there, like out there, which puts the subject, the knower, over here on its own. This is incorrect and this is the source of our misery. But conception also has this other dimension which is very practical. Namely, it makes knowing very vivid something that we can actually be creative with and do art with and science with and technology with.

[34:09]

And it's not just making things up in your head because the material you're working with the organ for the conceptual process, deceased sense consciousness, is actually based on sensory experience. So you're actually incorporating data from the world into the process of conception. So you're not operating on the basis of total abstraction. You're actually based in the world. Just one removed, and then from that one removed, and move into higher and higher levels of conceptual development. Yes? I have one question. So you have conception arising in relationship to perception, sensory perception. But once the chain of perception gets rolling, then doesn't the object switch to conceptual mode? So you have concept, concept, concept. Were you always shuttling back in some sensory... According to the Buddhist teaching, the organ for the conceptual consciousness always stays one step away from actual current input from the physical world via a sense consciousness, a sense perception.

[35:29]

So in some sense you keep getting based. The organ... The sense consciousness you may be using might not be as... The sense consciousness might be a conceptual consciousness. Okay? So that you can operate on. But the organism continues to be concept. So it's kind of a neat deal. Wouldn't you see? Because you keep getting grounded in new data. So you don't just like take off into the stratosphere building on the previous conceptual consciousnesses. You can build on those while continuing to get input like somewhat related to things like the temperature of the room, that it's getting hot, the building's on fire. But that information is coming into your program here as the organ for this process. And the organ can disrupt the process. So in the case of conceptual consciousness, you're operating both on a previous conceptual consciousness and a previous sense consciousness.

[36:37]

Yes. Yes. Yes. It's almost like there's two minds, or at least two. So the sense consciousness keeps going on the whole time, but sometimes it's virtually unavailable to us. And what people think, if I say the sense consciousness is going on, a lot of people think, oh yeah. But actually, the of course it is that they're referring to is a conceptual version of the sense consciousness. Namely, they think, oh yeah, I'm still in the room. But really what they mean by in the room is they're still aware of the concept they have about the room, which is based on information about the room that's coming to the sense. So you're actually having a... Now, it's also possible... So when you're sitting in the room thinking about... You're thinking about the room, conceiving about the room.

[37:52]

The conceiving about the room depends on the actual sense data about the room. You can also, while being in the room, and actually get carried totally away from the room into another realm of conceptual experience. Meantime, the sense perceptions are going on, but sense perceptions are not rooms. Rooms are conceptual. When you're in a room, you know you're talking about a conceptual consciousness, because there's no rooms out there unless you mix these five sense fields in with concepts like rooms. And there's no sense field called room. It isn't like colors, sounds, smells, and rooms or streets or cars. Whenever you have streets and people and cars, you know it's a conceptual consciousness. But right while you're having conceptual consciousness about rooms full of people in San Francisco, there's another level that's going on nonstop where you're dealing with colors, smells, touches, tastes, and things like that.

[38:57]

But not tastes like hamburger and salsa and tempeh. it tastes like salty sweet, those kinds of things are going on. They are going on, and then on top of that you have rooms, but sometimes the room takes off, so pretty soon you're not in a room, you're up in the sky, you know, in an airplane. You're actually rebuilding the airplane up in the air. You're not in the room anymore. But that's actually in some sense no less real than being in this room. They're both just conceptions, but through that whole time, your body's down here, the responsive part of the room with the eye and the ear still resonating with physical impacts, creating sense consciousnesses which are operating very nicely without any conceptual mediation which creates rooms and people. Okay?

[40:01]

Yes, Bernd? Okay, now did you say, is it right to say what? If you can just say the same thing again, if you want to. That was fine, I think. When you say, I think I'm living in a world, that world is mediated by the concept of a world? Yes. You've got conception going on there.

[41:03]

In direct sensory perception there's not a world. You're not creating a world in that realm. You know things, you're aware of things, you're aware of objects, but there's no world there. There's just colors, smells, and so on and so forth. There's not a world. For a world you need to move up into conception. That's where you make a world. And also the second point I said, in this world of conception, what I sometimes believe, idea, is this. Yes? It's important that you say that I'm always related to this. Whenever I think idea, like right now, this actually adds on to something that was out there before. Is that right? Yes. Yes, so you're already too late. Well, it depends on what you mean by too late.

[42:05]

I mean, to me, you're right on time to being a conception. Conceptions are always made based on a previously existing sense consciousness, which you're then taking and mixing with that information to come up with the conceptual now. So you could say I'm late for the world of direct perception, you're late for that, but you never would be in that one anyway. You don't exist in the realm of direct sense perception. There's no people in the realm of perception except in the sense that you would be aware of another person. But I can see how you say you're, what do you call it, you're always missing it. But I can see it the other way, too, that it's not that you're missing it, it's just that it's something that lives in the realm of concepts, and concepts have to arrive after direct perceptions.

[43:08]

Because concepts are basically responding to, or reflecting upon, or thinking about, originally, they have their origins in thinking about sense perception and mental perception. That's where they have their origins. And later they can think about themselves, too, and go off from there. But they keep getting grounded in that. Yes? How does it fit into it? It actually is. Yeah. The whole interdependent reality of it is suchness. Yes? I wonder how knowing is possible on the level of perception. You wonder how it's possible? How is that possible? If you can know, you have to already have a kind of a concept about something.

[44:18]

A knowing? Yeah, well, in some ways I can see why you wouldn't really know, because in fact, for most of us, we have almost a very weak sense of that kind of knowing. It's almost like I sometimes say that that level of our existence, that level of our consciousness is relative to our ordinary life, that when we're talking to each other, relative to our linguistic existence, it's like unconscious. However, it's extremely important and it's really what counts. But we're barely aware of it. It's so basic. Yes, Bill? At first you mentioned a reflection in the legislative conception. Isn't our experience, conception, everything that has happened to us since the beginning of I mean, basically, my life is that.

[45:26]

A lot of times, you know, I think I'm not unusual. That's another important point which I didn't mention. Very important point is that in the realm of conception, the reflection or the thinking is... dispositional. In other words, we don't just reflect randomly or according to some good reasons for thinking certain ways about these perceptions. We think about the perceptions in a dispositional manner. So all the past perceptions and conceptions that we've had, but particularly the past conceptions, make us disposed to think about our perceptions in a certain way.

[46:33]

So, for example, some people think about women with disposition and other people think about women with another disposition. So we have the phenomena, the sensory experience of a woman, then we have Now, a mental image of a woman by which we have a conceptual knowledge of the woman, but the way we have a mental image about the woman is dispositional. It's according to our past conception. And even within ourselves, we can watch the way we think about a woman evolve through our life, the way we thought about women when we were teenagers, the way we thought about women the women's movement, the way we think about women now, the way we think about women is dispositional. So the woman is a mental image, but the choice of how we put that image together is dispositional.

[47:36]

Whereas, and those dispositional images, as they affect the conceptions, will also modify the world of direct sensory experience. So they're interrelated. The reflection is dispositional. Conception is reflection. Conception is thinking about. No, no, no. It could be that, but you can just be thinking about a color. And the way you think about a color, you have a disposition about it. You don't just think about it in some kind of objective way. You think about it So we have ruts about the way we conceive about things. Yes? I have a question. When she said about knowing in the perceptive way, isn't it instinct in a way, knowing? Because if you put your head in the fire and you remove it right away, you learn something, that there is some knowledge there.

[48:49]

Sorry, I didn't quite understand your question. Yeah. Yeah, so that could be... No, no, no. It's in the conception that you learn. Right, but you couldn't get into the conception if you didn't learn it while you were in the perception. Right, that's Perception depends on perception. So there is maybe the seed of knowing there and then it kind of grows with perception. This is more basic. This unmediated knowing of perception. But if you just burn your finger you don't learn anything from that. You just put your finger in there and then you sense the heat or whatever. You do? You do? Okay, so you do. So what did you learn? No, you didn't learn anything.

[49:57]

You just moved your hand away. It's when this gets translated into the concept that you learn. And then the next time when you look at this thing, even before you touch it, or when you start getting slightly warm, you can use this concept to take your hand away because you learned something in that realm. That's the nice thing about conceptual thinking is you can learn things that other animals have to have built in. So because we are not instinctively afraid of fire, we can learn So we have flexibility to both burn our hands. We can actually burn our hand if we want to because we don't have an instinct which takes our hand away by the force of the instinct. We take our hand away because we want to. You take it away because you want to, not because it's hot.

[51:04]

There's not an instinct to take your hand away. Come here. Put your hand here. Put your hand in there. There's not an instinct to take my hand away. No, it isn't. If it's an instinct, then it operates independent of my learning experience. Yeah. Yeah. No, you don't have to take it out. You don't have to. You can leave it in and let it burn. And if you knew your life depended on it, you could keep your hand in there. You wouldn't have to take it out. That's what human beings can do that no other animal that we know of can do. You can put your hand in there and leave it in there if necessary. And if your life depended on it, I could hold my hand and wouldn't take it out if I knew you'd get killed if I took my hand out of there.

[52:05]

That's what human beings can do because it's not an instinct to take your finger away. You can have your finger cut off. sawed off if you know it's necessary to do so. Because we don't have pain, you have to leave. We don't have to do that. But other animals, you give them pain and they'll go away. Human beings don't have to because it's not instinctive. Yeah, I think an example of an instinctive thing would be when a child comes to the edge of a a cliff or something at a certain age, when they get there, they back away instinctively. And there's no way that a child at that time has the ability to override that thing. They just back away. They would not go over the cliff. But there's a certain age before that when they go over there and they'll fall off. The neurology hasn't happened.

[53:09]

Pardon me? Startle, yes. Right. Right. And nursing is instinctive. You don't have to teach children to nurse. But fire is a very important example of something that's no longer... We've overrided our instinct, and therefore human beings are more flexible than other animals. And we have a big brain here, which makes us be able to override things that, you know, we'd be instinctively responding to if we didn't have this big brain on top of our instincts. We do have instinctive stuff deep down in the brain, but we've got all this cerebral cortex to override those instincts. Therefore, certain things don't happen here tonight. Because we have this cortex which says, you know, cool it, don't use that example. Yes, Karen? Kathy? I have two really good examples for you. I've done some pretty silly things in my time.

[54:15]

One time I was sewing a dress and I was pulling the needle right through my thumb. I didn't react. I didn't feel any pain. I was in such a state of shock seeing this needle in my thumb. I felt absolutely nothing. It wasn't until I realized, oh my gosh, the needle's in my thumb. I should feel pain all of a sudden. I felt a lot of pain. The second thing that happened to me was a lot of time when I was ice skating. Excuse me, but when you felt the pain, you also knew you better not pull your finger away right away. That's what a human being can do. A human being can realize, this nail is through my finger, and it hurts. But if I pull my hand away, it's going to rip my thumb off. So what I've got to do is I have to pull the nail out first and then move my hand. Also, like you have a baby. It's instinctive for mothers to take care of their babies on the airplane, right?

[55:16]

So it's an emergency and you want to take care of your baby, so you want to put the mask on your baby. That's the instinct, right? It's the wrong thing to do. What you have to do is put the oxygen mask on yourself first. and then put it on your baby. We have abilities to override deep animal programming with this cortex. But this cortex from our basic mechanical sense perceptions by producing these concepts which can tell us, do not do that. That is actually nice, but it's going to blow the whole thing up. Don't do it. This is not appropriate. The conception actually shows that the things that are coming to you through this dimension are actually something you shouldn't act on because we can override our instinctual level. It is instinctive to know colors at a certain stage of development.

[56:17]

You don't have to try to do it. The perception arises instinctively But most of our actions are coming from this level, which is coming from our thinking about the instinctive level. So in meditation, what do you want to do in meditation? Thanks for asking. Basically what we want to do in meditation, for starters, is no matter what comes, no matter what comes to you, which means whether you're operating at this level or that level, no matter what comes, respond to it the same way. Like a wall. They have a mind like a wall. In other words, whatever it is, do not grasp it and do not reject

[57:19]

Because what you'd be grasping or rejecting is a conception. So by meditating this way, you train yourself to free yourself from conception. So that's what our meditation practice is about. It's about to turn this whole process around because the really dangerous thing to reject are the misconceptions, like for example, this person is out there separate from me. We do not want to grasp or reject that concept. What we want to do is be able to meet it and respond appropriately. But that's the meditation practice. So this is the... Partly, we'll show you how reasonable Buddhist meditation is, how it addresses actually the machinery in such a way as to free us from it. But it may be some advantage to understand the psychological process as an encouragement for doing the meditation. You don't have to take this course on psychology to do the meditation. Whatever comes to you, whatever comes to you, meet it with no picking and choosing.

[58:27]

Because the picking and choosing is coming from the conception, which is coming from your dispositions, which is based on your past karma and your past choosing. So reverse this process to set us free of it. What about, for example, without meditation? Yeah, that's what we've got here. So now we're trying to do this wonderful thing of having, what about meditation? Try that out. And if you have any questions, I hope I live long enough to respond to them. But I've got to go to China now. So I hope I return to continue to practice with you. And if I don't, I hope that if I have to stay in China, that I'm able to practice there. And they do need some English-speaking, you know, psychology teachers.

[59:28]

So I might not be allowed to return. They might kidnap me. I can learn. So please take care of yourself. And you can do that meditation practice until you, you know, to even start that, even before you understand the psychology stuff. You'll gradually understand how they... Okay, thank you very much.

[60:02]

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