Presentation 2

We come to the second presentation of a harmonic set of 13 presentations, and the title of this harmonic is Shared Presence. In the first presentation. We took a look at a triumvirate, a tripod, a three wisdom setting that gave 2500 years ago an introduction to a whole new level of humanity and of civilization. Those three individuals were allowed to in China. The Buddha in India and Pythagoras, who spanned the Greek, the Egyptian, the Mesopotamian and the Phoenician worlds at the time. The Buddha went not only from India, but to the ancient origins of Brahmins in India who were not indigenous, but who originated in Central Asia and those Central Asian peoples about 2000 BC had a sage named Zarathustra. And about that time, the great caravan routes of Central Asia reached over the Hindu Kush, over the Pamirs, and not only sending envoys and trade routes into northern India, but all the way across the Gobi Desert, on what became later a complement to the later historical Silk Road. A road that I christened a number of years ago as the Jade road that went all the way into western China and that dynastic China, the so-called phantom Shah dynasty, came into being because of contract with the Central Asian peoples, who later had Zarathustra as their major sage, and who were the original population of people that became the Brahmins of Vedic India about 1500 BC. Dynastic China originated about 2200 BC. Zarathustra is in between that dynastic China and that Vedic Brahmin India about 1800 1750 BC. At the time of Lao-tzu and the historical Buddha and Pythagoras was a revival of Zarathustra that became the figure in the great Achaemenid dynasty headed by Cyrus the Great and his descendant Darius, and on down. And so the Persian Empire at that time became a fourth element and the revival of Zarathustra. One would need to add him to those three to make four. And in exile at the time, the Jewish exile prophet who was there in the Mesopotamian region was Ezekiel. And so, in a way, there are really five sages living all at the same time. Pythagoras, the revival of Zarathustra. Ezekiel. And the historical Buddha and Lao Tzu. And so you have a star in that star, the three that we're taking a look at as a tripod. Pythagoras, the historical Buddha, and Lao Tzu, give us a very interesting way to quickly appreciate the magnitude and the orders of ingenious development of a quality of civilization that focused its attentiveness on a scalar that exceeded any scalar that had been there before. Lao-tzu and the Tao Te Ching constantly takes a cycle of nature and feeds it back into nature, back into Tao, and that the Dao then manifests the Tae and the Tao and Tae together create a yin yang tae, and the yin yang Tae generates a jeon so that there is a human heartedness that is tunable, so that the presence which is there purely in Dao, becomes a tunability within the unity of tae by the vehicle of a shared human heartedness again, and that out of this ecology comes the ability to have an integral where a fourth stage in the energy cycle occurs, and the fourth stage, the Chinese term for it is ee as in ee, chang ee means symbols that the symbols in the fourth phase integrate all of the other phases together with itself, and that they then are able to produce a fifth phase. The translation of the Chinese phrase is the 10,000 things, the many, the differential possibility and that that differential possibility, if there has been no interference in the Tay. No interference in the Jenn. No interference in the EA. The 10,000 things will naturally recycle back into the zero phase of the Tao and one will have an endless energy cycle which is purely natural. The historical Buddha, on the other hand, saw that that natural cycle, when it goes into the fifth phase, the quintessential phase, what it enters is not the 10,000 things, but an infinite field, an infinite differential conscious field. So Lorca goes back to a zero dao nature field. The Buddha goes forward to a an infinite differential conscious field. And Pythagoras is the one who sees that there is between these two kinds of fields, zero and infinity. An ability to ratio out the oneness and all of the other numbers that occur, so that one begins to have the ability to have sets of resonance that could make not only music, but could make mathematics, and that these ratios, these harmonics actually are the way in which the world and the universe in which within which reality is constructed, for instance, in our star system, all of the planets, all of the moons, the comets, meteors, whatever bodies there are, radiation are all subject to ratios of gravitational resonance, and the planets are where they are. Because this is how, after 4.5 billion years, the harmonics have settled out. The moons are where they are because of the same. And in a way, there was a quotation a number of years ago at Caltech, one of the professors said, we're all still Pythagoreans. We understand that the proportioning and the ratio thing of mathematics, of music. Of vibrations. Of the calibrations of gravitation. Of the way in which all of this has a harmonic understanding. This is our trust in being able to understand, to discern, to be specific. And that the specificity is given a huge form about 300 years ago by Sir Isaac Newton and also at the same time by Leibniz, it was the development of a complementarity between the integral calculus. Newton called it fluxions and the differential calculus, and that by putting them together. One got the ability to understand everything in the universe consistently down to the way in which our species itself works. We're looking at the shared presence not just as a theme of tuning, but as the consistent harmonic that sets the entire resonance into our ability to understand how not only everything works, but how everything possible will work. And our trust in this is well placed. We're looking today because this is the Saturday between Good Friday and Easter Passover. We're looking at the relationship of the classical historical Buddha and Jesus between the Buddha and the Christ. And the emphasis in the presentation today is on the last days of the Buddha and its relationship to the last days of Jesus, so that there was a parinirvana of the Buddha and there was an Easter, a Passover of Jesus. And they have a resonance between them, a very powerful resonance. The Parinirvana Sutra exists in a body of Buddhist works called the Dega Nikaya. The first translations were made in the 1890s into English, and are published as The Sacred Books of the Buddhists. There was a beautiful translation recently by Maurice Walsh, The Long Discourses of the Buddha and Mrs. Bennett, published uh in the 1960s, a beautiful presentation of the Dagon Nikaya. This is the first of two volumes. Uh, it goes from 1 to 16. Because the Maha Parinirvana Sutra is number 16 in the set of the Diga Nikaya. If you look at the completeness of it, there are 34 sutras that are put together as the Digha Nikaya. The first one is called the Brahmajala Sutta, the all embracing net of views. All of the possibilities of views from every conceivable angle, from inconceivable angles, from non conceivable non angles. And it goes on, as the historical Buddha did, relentlessly complete until every aspect, non aspect aspects and non aspects in all of the different ways are laid out in a pattern a net as it were, and that the net is efficacious not because of the net, but because the spaces in between in the net are not distinguishable from the context within which the net itself occurs. And so the reality is not in what one posits as the thing. The reality is in the relationship of what is possible. Possible, and the context in which it could be posited. In our time. The way to express this succinctly is that the visible cosmos, the visible universe, constitutes about 4% of reality. About 20% of reality is dark matter. It does not show up. In the kind of atomic structures that were used to by looking at something that is carried by photon electromagnetic energy. But 76% of what is real is unknown and is ascribed to dark energy. The way in which the historical Buddha talked in the Long Sutras, especially in the Deka Nikaya, the first sutra and then the Parinirvana Sutra, is specific in such a way that the first, the Brahmajala Sutra, sets the tone that all possible views and non views and impossible views are able to be expressed in a consistent sutra thread that in its circulation, is able to reflect back upon the context in which it occurs, which is not part of the seeming net itself. The sutra that we're looking at today, the Parinirvana Sutra number 16, takes a different tone. There is a king who wishes Ajatasattu, whose father Bimbisara was the king of Magadha when Buddha was a young man, and now as an old man. He's 80 years old. He's been teaching for 45 years, and Ajatasattu wants to make war on a neighboring kingdom and sends an emissary to discuss the possibility with the venerable one, the Bhagavan. In questioning. The Buddha asks the emissary if the other kingdom observes various conditions, and it is attested to that they do, and the set of seven virtues that are there. The Buddha says they will not go into decline. They will not only survive, but they will grow. And that this is the message that should be taken back to Ajatasattu that if he makes war, he will be the loser. He will have the discord. When the messenger has left, the Buddha asks the most famous monk, the most noble, most physically harmonic beautiful man, Ananda, who was a relative of the Buddha. He was a cousin of the historical Buddha of Siddhartha Gautama. He asked him to assemble all of the monks that he is going to finally pass on. He's going to pass out of this life. And he says to them, as long as you follow this set of seven conditions and satisfy them, there will be no decline of the Sangha. It will not only survive, it will grow. The growth of the bhikshus is to be expected, not their decline, because so long as they assemble frequently and large numbers meet and disperse peacefully and attend to the affairs of the Sangha and concord, so long as they appoint no new rules and abolish not the existing ones, but proceed in accordance with the code of training laid down, so long as they show respect, honor, esteem and veneration towards the elder Bhikshus those of long standing, long gone forth the fathers and leaders of the Sangha, and deem it worthwhile to listen to them, so long as they do not come under the power of the craving that leads to fresh becoming, so long as they cherish the forced depths for their dwelling and individually. Establish themselves in mindfulness so that virtuous brethren of the order who have not come yet might do so, and those already come might live in peace so long bhikshus as the seven conditions leading to welfare endure among the big shoes and the big goons are known for it. Their growth is to be expected, not their decline. Then the historical Buddha immediately goes into another set of seven further seven further conditions leading to welfare. I shall set forth, and then he goes into a third set of seven and a fourth set, and a fifth set. But when he comes to the sixth set, there are only six that are listed. Six conditions to be remembered. And it breaks off there, and the sutra goes into another order of presentation, into a higher ratcheting, so that we are left not with a six part of seven conditions, but we are left without a seventh seven condition set, so that what we have here is the Buddha, right at the end of his life, laying out a pattern that is unfinished, that there will be a seventh aspect, a seventh condition to be remembered, that will fill out the seven, the six that are enunciated with a seventh that is not talked about yet. And there will be a seventh seven that will occur at some time in the future, and it is said not as an assertion, but is left as a hiatus. The reason for this is that the ancient style of wisdom was that you cannot establish reality. You can only establish what you can and leave it open so that reality is able to visit, is able to come in and energize what you have done. The archetypal form of this, uh, in our time, has been the Zen drawing of a circle with the sumi e brush that leaves an opening, or the Navajo rug, which is cited always to have one thread that leads out of the pattern off the loom. That these are entrances and exits of the spirit. That the best that we can do in our form in this world is to make forms that are open so that there is a gate, there is a way of egress and ingress, a communication, a corridor of openness that is not distinct, is not different from. Reality, which is both integral and differential together in a complementarity. And so the Buddha historically leaves it so and immediately the ratchet up into a higher order comes from the one of the most powerful psychic monks of the time. His name was Sariputra. The Sariputra comes in the 16th section of the 16th Nikaya, the Parinirvana Sutra. Then the Venerable Sariputra Betook himself to the Bhagava respectfully greeted him, sat down at one side, and spoke thus to the Bhagavata. This faith, Lord, I have in the Bhargava, that there has not been, there will not be, nor is there now another recluse Brahmana more exalted in enlightenment than the Brahmana. Then the Bhargava, this faith Lord I have in the Bhargava that there has not been, there will not be, nor is there here now another recluse Brahmana more exalted and enlightenment. The Buddha responds and says, lofty is your indeed. Is this speech of yours sariputra and lordly, a bold utterance, a veritable sounding of the lion's roar. But how is this sariputra, those arhats, those fully enlightened ones, ones of times, gone by? Do you have any personal, direct knowledge of all those bhargavas as to how they conducted themselves, how they meditated, how they knew, how they spent their lives, how they were emancipated? The reply is not so, Lord. Then how is this sariputra? Those are hearts, those fully enlightened ones. Ones of times to come. Do you have direct personal knowledge of all those bhargavas as to how they will conduct themselves? How they will meditate. How they will know, how they will spend their lives. How they will be emancipated. Not so Lord. Then how is this picture of me? Who am present? They are hot. The fully enlightened one. Do you have direct personal knowledge as to how I conduct myself, how I meditate, How I know how I spend my life. How I am emancipated. Not so Lord. Then it is clear, sariputra, that you have no such direct personal knowledge of the arhats, the fully enlightened ones of times, past, present, and to come. Then the sutra shifts into a super high gear. Sariputra then says, it is clear that I have trust and confidence in you in the way in which you have fortified, that you have taught. And I can see like someone who is able in detail to look at. Then he uses a metaphor as if the fortress is so tight that the simile is not even a cat could come in or get past that. This is fortified, and then proceeds to give a condensed precis of all of the powerful ways in which the historical Buddha had delivered for 45 years. The teaching. And in doing so shows his indelible accuracy because nothing was written down yet. Sariputra is able, from long memory of being with the Buddha for many decades, to precisely mark the sum of the major aspects of the development of his teaching. And in fact, one of the particular juicy parts is that he relates how the Buddha had related that Mara, the tempter, had come to him to say, it is time for you to, uh, pass on, O Enlightened one. Because I remember that you told me long ago that you would not pass on until the teachings had been founded. Well, until there were those in the population, the beakers and the bhikkhunis, bikinis, the lay men and the lay women who were able to, in great detail, characterize precisely with certainty and accuracy the teachings to be able to hand on those teachings, and that all of this now is done. The lay women, the lay men, the beakers, the bikinis are all capable of teaching the complete dharma. The perfect Buddha nature understanding. And it's time for you to pass on. And the Buddha replies in sariputra's accurate, remembering not to bother Mara. Within three months I will lay myself down and I will pass on. But it is no concern of yours. When Sariputra has gone through this, one of the most poignant. Vignettes is of Ambapali. Ambapali was the most famous courtesan of the age. Uh, to use the term prostitute is a complete misunderstanding. Uh, a closer thing would be a geisha. But the fact is, is that she was not only the most famous courtesan of the day, she was immensely wealthy. And her place of not just business, her place of being a courtesan was a mango tree grove in Vesali, the capital city, and it was one of the most elegant groves, and it was a place of rest. It was a place of beauty. And eventually Ambapali gave the grove, the mango grove to the Buddha's Sangha to use indefinitely. But what was interesting that Sariputra remembered accurately that Ambapali came to the Buddha to invite him to dinner, to invite him to have a meal that she would prepare, and that he should not only come, but bring all of his beakers as well. And the Buddha accepted it by not refusing it. When she was making her preparations. A whole group of very powerful men are there, like the Sadducees in the Jerusalem of Jesus's day. Were angry. Scripture says they snapped their fingers in annoyance that how can he accept a meal with a courtesan? In our own city. So we will go to the Buddha with all of our importance, and we will have a powerful retinue of 33 chariots in great splendor. And we will go to the Buddha, and we will invite him to supper. The historical Buddha says to Ananda in the remembrance presentation of Sariputra Ananda you have heard of the 33 chariots of the gods? These chariots approaching are in no way inferior to the 33 chariots of the gods, in their splendor, in their power. And the light has come, and they make the presentation to the Buddha, who says, I have a prior invitation. I will take my meal tomorrow with Ambapali in the mango grove in Vesali, and they snapped their fingers in annoyance. But it's the enlightened one. It's the Buddha, it's the bhagava. And so they leave and they are shown up because Ambapali prepares has prepared this enormously exquisite meal for the hundreds that have come. And she herself does the serving, the manual serving of carrying the food out to from the kitchens, from the preparations. And everyone is satisfied. And that's when she gives the mango grove to the Buddha. On and on. Sariputra goes with many vignettes. He goes into not only the series of sevens that are incomplete. He goes into a whole series of the eights and goes on from there. And then when the Buddha comes to. The decision. To pass from this life, from this world. And he doesn't have to do this. He says, uh, previously that, uh, if he wanted to, he could live not only through a world age, he could live beyond it. But he chooses now to not only leave this age and this world, but to never return to it, to be absorbed into the infinite field of consciousness. And right at the decision of it, there is a great earthquake. And in this. Earthquake, the venerable Ananda approached the Bhagava respectfully greeting him, sitting himself to one side, then spoke, saying, marvellous! It is indeed and most wonderful. The earth shakes mightily tremendously dreadful and astonishing how it and the thunders roll across the heavens. What could be the reason? What the cause that so mighty an earthquake should arise. Then, said the Bhagava, there are eight reasons, Ananda. Eight causes for a mighty earthquake to arise. What are the eight? And then he goes into a harmonic set of the eights, the resonances of the eights. We're going to take a little break and come back to it. But it's precisely at the death of Jesus in the crucifixion that a huge, great earthquake hits Jerusalem and rends the veil of the temple. Now the temple, the second temple, the one that Herod the Great built on the great site of Solomon's first temple, was a magnificent structure, quite high, and that there was a veil in front of the great entrance of the temple. A couple of hundred feet high, and the earthquake was so severe at the moment of the crucifixion, death of Jesus that the earthquake rent the veil into two. It split. It tore the fabric of a veil which paraded itself as the banner to the presence to the temple, as if to say there is no form any longer here of an invitation that is capable of being a home for the presence of God. Let's take a break. Let's come back. We're looking at planetary events that are the most poignant available. There is a tuning of the Buddha and the Christ. They tune. They tune in such a way that the Buddha became capable of a mathematics and a music. That is the bodhisattva's. I remember about 20 years ago when I was teaching at the Philosophic Research Society. Sundays were always the time of either Manley Hall speaking or of very important guests to come. And they asked me to do the Sunday lecture that followed Manley's scheduled lecture, and his topic was The Buddha and the bomb. Now he was a very large man, about six five, £350, with long flowing white hair, usually well combed. And I was used to chatting with him for almost a decade at that time, and because he was about 40 years older than me, I considered him like a grandfather, a spirit grandfather. But you. We had American Indian connections, and so I used to call him chief. I said, chief, it is very difficult to follow your presentation, The Buddha and the bomb. But I believe that I have the presentation that can do that. It's called the Bodhisattva and the Space Age, which he enjoyed. And at that time they sold copies of the tapes of those and my Bodhisattva and the Space Age became a best seller. One of the heads of the Buddhist community in Los Angeles at the time was named Subhadra. His, uh, real American name was Julius Goldwater. He was a cousin of Barry Goldwater. And he had been the first American to receive a Dharma name and to become a one of the heads of the Buddhist community in the United States. His comment on hearing the presentation, he said, well, you say what many have said. It's just that you say it 400 times better. The transformation of the Buddha to bodhisattvas, to the differential scaler of bodhisattvas is one that takes a tab, because many times in the Buddha's sutras he is referred to as the Bodhisattva. But it's also apparent that there were Buddhas before him going all the way back to an original Buddha, the Buddha deep in acara, who lived eons before. But it is not only the Bhagava they honored one, or there are words for the victorious one and so forth. His own use of a term for himself was the Tathagata. Gata means gone. Tathata is Suchness. It is the Suchness gone. Not gone as in nothing or dead, but as having cycled emptiness into infinity. So that the cycle of nature in its cycle of entangling to the point of presence, the center of the symbolic structure of the mind that has understood perfectly and completely. And now is able to enter into infinity so that that infinity is a field weaves with the zero field of nature and makes a fabric of the real, so that there is a complementarity involved of two kinds of fields which both transcend kinds a zero field of nature, a dao, an infinite field of consciousness, a nirvana are not measurable. So that the binary which is measurable, which is a zero and one, transforms to a binary which is not measurable. Zero and infinity. Yet, though not measurable, it is tunable. It is the person, the spirit person sharing with another spirit person that tunes the Dow of nature's zero field with the infinity of Enlightenment's infinite field. So that the spiritual person who emerges emerges from a woven fabric transcending measurability, yet is able to prismatically take the energy of nature in its primordial dynamics and the dynamic of consciousness and its infinite energy, and to re-emerge a form which is not individual. It is not limited or characterized by experience, and is not subject to the karma or the limitations of ritual existence and ritual actions. Such a person, then, is a selfless person beyond individuality, maturing the character of experience to a release from the karmic relational conditions. Such a spirit person then becomes the concern of the historical Jesus. For the Buddha, the characterization was that from enlightenment one can hear a heavenly music. One can discern an other shore. That other shore is the place of the differentially conscious spirit person Jewel, and that that jewel is not limited to a pragmatic base, but is capable of a prismatic development, a prismatic possibility which is all possible worlds of a time which is never present but is always present, and that that presence is shareable and that its primordiality of tuning shareability is to. Or more, and the saying the phrase, the words whenever two or more are gathered together in my name, I will be there. So that one could have a stadium full of 50,000 people worshipping together that could share the presence. One could have in that if one's jewel faceted capacity were refined enough to be able to appreciate that one is sharing presence not only with another spirit person or with 50,000 gathered together to worship, but with billions who have lived and the 2000 years since then. And not only that, but the future. Trillions. Upon trillions. Who will live? So that the scope of shared presence is that zero is not a nothingness. It is a access of power in the sense that a vacuum can be powerful because it is empty. Because it is zero empty. And when it is zero empty, it means that there is no movement whatsoever to generate heat. There is no thermodynamic to be there. And we know from 21st century science that if you cool down. Liquid helium within a few hundredths of a degree of absolute zero, it becomes what is called a Bose-Einstein condensate, where all of the atoms act as if they were a single atom. That the Bose-Einstein concentrate, those concentrates act in unity. There, tay is a purely tay and is freshly emerged from Dao, so that there is not yet a movement, a heat, a thermodynamic, to give a distinction between atoms in terms of atomic structure. And that if one went to perfect absolute zero, one has a field which is able to generate spontaneously. The first smidgen of movement of temperature, and that this then begins a movement which can be characterized colloquially as a line, but the definition of a line got very quickly turned into a geometrical axiom that a line is drawn between two points, but if one goes back to the Pythagorean Euclid in its original Greek, it reads precisely a point is a locus of no dimension, which, when it moves, describes a line. In the early 20th century. In the 1920s, when some of the most refined artistic geniuses that the world has ever seen got together in a teaching school called the Bauhaus. Two of the most sophisticated of them were Paul Klee and Wassily Kandinsky. They were also great musicians. Paul Klee Clay was a great classical violinist, and they were the ones that made the first two books that formed the curricula of teaching at the Bauhaus and Kandinsky's was called From Point to Line to Plane so that a plane is not a plane, where one can cut out shapes of a line between two points. And if you have three points and you have a three lines, and then that's a triangle. Not at all. When we speak in astrophysics of the galactic plane, which is an enormous trillions of stars, plane astrophysically, or the plane of the ecliptic, all of the members of the star system vis a vis the center of the gravity of the star system, which is not precisely in the center of the sun, but is offset. It's a barycenter, the galactic center, the plane of the ecliptic. These planes are not the kind of conceptual planes that one can cut geometric shapes out of and print them onto pages, or draw them in the sand. They are instead references to the gravitational attraction, and also balanced equally by a kind of a negative pressure that balances geometry so that the equilibrium between an integral gravity and a, quote, negative pressure of complementarity to it. One has a plane like the line, like the locus of no dimension point, where what characterizes form is resonance proportional ratio. Ing and that this extends not only to electromagnetism, but extends as well to magnetoelectric capabilities, so that one could understand there's not only electromagnetic matter which has an anti matter. There is also a magneto electric matter that has its own kind of anti matter. And the way in which this was classically discussed by the inventor of this kind of geometry, Pythagoras, was to hold up a hand. This is a way of presenting it. And then to lower the hand, to show the back of the hand opposite it, and then to hold the hand so that it is on the side, and to show that it can extend the other way on the side, It gives a kind of a bifocal cross that gives you two planes, which are intersecting lines that are shared points of no dimension. This is the way in which they zeros of a mathematic actually form a tunability. And Pythagoras was the first to show that if you now take a geometric line that is actually a line, that is a string. A string of wire. A string of catgut. Whatever. And tack it down on both ends. You will have a sound when that string is plucked. If you dampen by a finger in the center of that line, you will get two sounds that are related to that first unbroken sound. And if again, you put a finger at each center of those two, you will get four sounds and they'll be related to the two sounds, related to the one sound, and that one can now see that the three points within the line give you a quaternary that is related to a pair that is related to a unity, and the expression of this was called the tetrakis, and it was not presented by numbers one, two, three, four. It was presented by dots one dot below it, a pair of dots below that, a triad of dots. Below that a quaternary of dots. And they formed ten dots that go into a triangular pyramidal shape. And that this was not necessary to have lines connecting them for their resonances to occur. That the resonances occur because there is a space, because the dots are discrete, because they are separated, because they are not connected, therefore they have resonance, And because they have resonance, they have a harmonic. When they are connected, they face a limited situation where they can express a harmonic, but they must be tuned in order to do so. When they are left completely suspended in their natural occurrence. They are suspended not only in the zero field of nature, but they are also in a complementary way, suspended in the infinite field of consciousness, so that the resonance arranged into a harmonic is able to be in special tuned, case appreciated and understood in that way. It is also understandable in the infinite zero tuned way of ways. This is sometimes called the Gateless gate. It's not that it's a gate. Not only was there no gate on the gate, there were no posts to hold the gate whatsoever. It was complete openness. Keeping the open mind was the way in which Paul Klay's little, uh, contribution to the Bauhaus, which I'll bring next week. A copy of it. One saw that as you have the movement, the movement in a very special way is not only just a line, but it is the curvature. And the curvature of the line can be continuous. It can be a curlicue. It can be a spiraling, it can be a spaghetti like quality. All of this can be appreciated in such a way that a gestalt can arise in the alignment of perception with an open conception. A specific perception with an open conception into the appreciation by one's spiritual sight, that here we have higher dimensions that are now operative. They are no longer the four dimensional spacetime of a geometric geometry that can be imaged, but we have recut in such a way that the limitations of that form now become unlimited. The original word that was used for that cutting was logos. And if one goes to Philo of Alexandria, you understand that his presentation is that the logos is a cutter. It cuts form in such a way that it is able to become eventually prismatic. We will see in further presentations down the line when instead of there being just Buddha Sutras, there are now Bodhisattva sutras, Prajnaparamita sutras, and the most sophisticated of them all will be the Diamond Cutter Sutra. The Vajracchedika. The jewel cutter uses the differential accuracy of the logos to bring out the faceted, jewel like quality that is there in every unity, is there in every, uh, proportion and ratio of any unity and disclose its tunability into refinement and that one of the, uh, great qualities in the historical Buddha. And later we will see not only in, uh, Pythagoras and in Lao Tzu, but in the way that they teachings of Jesus and Mary Magdalene, Jesus in Alexandria and Mary Magdalene allowed for the ability to have not only a diamond cutter sutra some 700 years later, but the ability to have an understanding. By the sixth patriarch of Zen Buddhism, the 28th Patriarch from the historical Buddha, Queen egg, to be able to show that there will be no particular seventh Patriarch that he is. The sixth Patriarch is delivering the broadcast of the harmonic infinitely and in the zero emptiness as well, so that anyone who tunes in shared presence to this they are then the seventh Patriarch and anyone they meet who is also in like tuning will be the seventh Patriarch, so that it's like this has been broadcast in such a way that it is in the zero ness of the integral of nature and the infinite ness in the differential of consciousness, which makes it real. Forever. Perfectly at the end of the Maha Parinirvana Sutra. And one has to understand here that it is a para nirvana. It is beyond nirvana. The infinite field of differential consciousness as a quintessential dimension. A fifth dimension is nirvana, but the jeweled person is para is beyond. Nirvana is on the other shore. One of the classic ways in which this was presented esoterically by the historical Buddha was that it is not so much a Theravada, which is the elders path, which is like the geometrical lines that can be cut into the standard kind of geometric city of the world, but that there is a parayana there is a way beyond and that that parayana has the ability to do a double tuning refinement. The first refinement is to the bodhisattva's, which is the Mahayana. So it's called Maha. Mahaparinirvana Sutra, and a further distillation of the Mahayana into the Vajrayana. And the Vajrayana is the way of the jewel, the diamond that once one has learned not only to transform to the jeweled person, one learns to be an expert diamond cutter to further refine the diamond, so it begins to have not just a hundred facets or 200 facets, but continues to have thousands of facets, tens of thousands of facets, millions of facets, countless facets, a refinement of the jeweled person so that one now refers in the high Vajrayana to the cosmos as a jewel matrix. Every jewel in an infinite matrix is tuned perfectly, infinitely zarroli such that the zero field of nature is constantly full and able to deliver emergence into an integral cycle that does not just cycle back and recycle and recycle, but is able to blossom out and be perfected. In the Maha Parinirvana Sutra, it reads this way. Then the Bhagava addressed the venerable Ananda, saying. Come, Ananda, let us cross to the further bank of the Hiran of the river and go to the malas sala grove, a sala, trees, small trees and owned by a noble family called the Malas. Let's go to the Malas Sala Grove in the vicinity of Kusinara. So be it, Lord. And the Bhagava, together with a large company of bhikkhus, took himself to the further bank on the river Hina Hana navot to the sala grove of the Malas in the vicinity of Kusinara. And there he spoke to the venerable Ananda, saying, I pray you anon, to prepare for me the couch between the twin sal trees, with the head to the north. I am weary, Ananda, and would lie down. So be it, Lord. And the venerable Ananda did the bhargavas bidding. Then the Bhagava laid him down on his right side in the lions posture, resting one foot on the other, laying on the right side and having the left foot on top of the right foot so that it is a closed tuning fork line because the earliest iconography of the Buddha. Was not a human figure, but was a footprint. And, um. It is the double footprint. Uh, put together. That was the earliest way to express the historical Buddha. If these paired, tuned, paired footprints are placed together in this way, their impress is of the last position of the feet of the Buddha at his perfect rest. But they are presented in such a way that in the plane of this world, it is where the Buddha stands eternally, permanently, so that the stance as a rest is also the perfect tuning that allows for the integral cycle to complete its way of integrating, and to release itself into infinity. Later in the sutra, the Buddha then goes into discussing the eights, into the ways in which one must prepare oneself to really understand what is happening, what has happened, what will happen, and the great figure who was also there. In addition to Sariputra and Ananda Moggallana, many other very, very powerful yogis of one of the most powerful was named Mahakasyapa. Now Mahakasyapa inherited the leadership of the Sangha after the parinirvana of the Buddha. He left behind eight relics, seven of which remained in India and one of which was taken by the Buddha's son Rahula to Ceylon to Sri Lanka. Jambudvipa was India and Taprobane was Ceylon in the ancient language, and the relic that was taken there was one of the teeth of the Buddha, and there is in Ceylon. I'll bring next week a monograph on it from about 50 years ago. The temple of the tooth. Mahakasyapa was extraordinarily powerful as a magician, as a magic Yogi, and at one time he had 500 powerful magic yogis gathered together on a river bank and North India. And the Buddha came walking alone in, like Shane and Mahakasyapa especially, was very good at having a magical huge snake appear and terrify people. And so he allowed the Buddha to sleep in his hut and then had this enormous, terrifying serpent, this world serpent, this app manifest itself in the Buddha just vanished it because in his enlightenment, the Naga king, a king cobra about 30ft long with seven heads, had wrapped its coils around him and put its seven heads over his head to keep him protected from a lightning storm that could have injured him, and the Naga king taking the lightning and grounding it. And so the Buddha had achieved enlightenment, literally enlightenment, by being protected from such worldly lightning. Mahakasyapa became a disciple of the Buddha and became the head disciple. This is what he says in the Mahaparinirvana Sutra. But the venerable Mahakasyapa exhorted the brethren, enough, my brethren, weep not. Neither lament has not the Exalted One formally, formally declared this, that it is in the very nature of all things near and dear unto us, that we must divide ourselves from them. Leave them, sever ourselves from them. How then, brethren, can this be possible? Whereas anything, whatever born, brought into being and organized contains within itself the inherent necessity of dissolution, how then, can this be possible that such a being should not be dissolved? No such condition can exist. And with this, the Parinirvana Sutra goes into what we will see next week with what Lynn Margulis and her symbiotic planet. As a great culmination of a half century of her career. She was the first wife of Carl Sagan Calls Parra's sexuality that a sexual parentage goes back to recent evolution, whereas a symbiotic pattern is so much deeper than a sexuality, it's called a para sexuality and goes back to the beginning archetype of patterns itself. How life emerges in the first place rather than emerges by sexuality of parentage. It is the para sexuality of Jesus and Alexandria and Mary Magdalene that allows for the broadcast of shared presence ever after to be increasingly appreciated by any and everyone, not only who can tune, but who will be tuned bull or who has been tuned bull for time loses its constraining limitation, and space itself gains a context that allows it to be existential. More next week.