By Chogyam Trungpa
This is often the transcript of talks given via Rinpoche on the first Seminary, a twelve-week education interval of extensive examine and meditation held at Jackson gap, Wyoming.
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R: Yeah, but one begins to feel there is something workable, rather than before you were just stuck in the slums, and you had no way of getting out. But now you begin to feel there are ways. That's the whole point. You see, the first starting point is not to clean out completely, but to give a kind of teaser. You got out partially; your original primitive pain has bee~ lessened somewhat. But then you have further ambition to get beyond it, to get completely better, and you get very competitive.
So what we are doing is legitimate after all, if you are involved with that particular question. To your surprise, turning the wheel of the Dharma is not all that complicated; anyone can turn the wheel of the Dharma. Discussion: Q: The stages of meditation, starting with the simple ones and becoming more sophisticated, do they work in the reverse direction of the development out of the unconscious, of tl;le other consciousnesses? In other words, would the simple forms of meditation begin working with the five sense consciousnesses then work to the nampar-shepa or yid, and then attempt to work with the alaya itself?
You know the ignorance level which is much more basic even than this. 0: This kind of alaya that we are talking about as the storehouse, is this something that dies and is reborn as the individual body? 31 R: It has nothing to do with the body at all. You see, since we began in this way, we continue to exist even though we may not have a body to relate with, sense organs through the sense consciousness; but we still have an ongoing, on-living situation because of our memories. The memories act as a body when we don't have the body.