Archive Result

12

Soundfile 198603GRJHNLTLL (1)

Speaker Gelek Rimpoche

Location The Netherlands

Topic Tara

Transcriber Lay Tin Ng Elsie

Date 27 December 2021

0:00:19.4

Rimpoche: Okay. (Rimpoche laughs.) I don’t know. First, I have to say good morning. And also apologize that I am, I was told I am behind schedule, half-an-hour behind the schedule. I am sorry about it. Okay. Now, today, we have gathered here together, to do actually a longevity through a very special female enlightened embodiment of all enlightened beings and their activities, the female form called Tara, through which we would like to do a ceremonial ritual of a longevity which includes the, the healing through energy, etc. So, that’s why, that’s why we got together here if I understand correctly. Sometimes, we have a lot of mis-communications, and, (Rimpoche laughs.) and I don’t know what is what. So, but I think that’s what we are together here. And that actual, the, you want to say now, you want to translate?

Translator: (In Dutch)

0:03:02.3

Rimpoche: Oh, you finished? Now, which is going to be a, I understand the later part of the day, so I will, first, I try to introduce you briefly what Tara is. Tara is a, as I mentioned to you, in the Tibetan tradition of the Buddhist, when I say the Tibetan tradition of the Buddhist, I don’t mean there is a separate Buddhism which is for Tibetans, separate Buddhism which is for Chinese and separate Buddhism which is for Indian and separate Buddhism which is for Thai, or something like that. But actual Buddhism, is a real one Buddhist teaching, so no matter whether it is either in Thailand or wherever it maybe, it is always is the one Buddhism. So, it is not two separate Buddhism. But people do say Tibetan Buddhism, and I also intend to say Tibetan Buddhism somehow. I don’t know. It is bad habit. So, which means I am again clarify. There is no such thing as Tibetan Buddhism separate from than that of general Buddhism at all.

But when you look at Thai or when you look at the Chinese, or Ceylon or Burma or somewhere, and you may find different style and different ways of doing it. And then you may think it is the different Buddhism, it is not right. It is not different Buddhism. Buddhism, if you normally have a division of the Theravadana and the Mahayana and also of the Vajrayana. And if you look from the high angle, angle that is from the Vajrayana point of view and you will definitely see all of them together with one part and parcel, together all the way from the beginning of Theravada till ultimate enlightenment level which is one path you will see, from the angle of the Vajrayana point, you will get it. If you look from the Theravada angle, then you will see up to a certain end and you don’t see beyond that. So, you may have doubt, saying that oh it may be up to here is Buddhism and after it may not be this and this.

0:05:52.0

But this is, which you are not looking through a proper angle. Once you see through the proper angle, you will see everything as one line, one path, one person to be enlightened and it is to help one individual, so you will see that. So, there is no difference at all. So, I say this because, I say from my mouth it is Tibetan Buddhism, so that’s why I make this explanation.

0:06:24.7

Translator: (In Dutch)

0:09:19.2

Rimpoche: Now, I just simply said, said, said, if you look from the Vajrayana angle, and it is all one long stream, it is one stream I said simply. But you may be wondering what does that mean. Why is he talking about it? I may have to give you little explanation. Otherwise, I just simply say one word, it doesn’t mean anything to you. Why I say it is one stream. Because it is also related to your work in the afternoon. So, that’s why, doesn’t matter. It goes together. So, one stream is, because the essence of the Theravada teaching, the essence, the real essence of the Theravada teaching, and the real essence of the sutra part of the Mahayana teaching, are the preliminary, preliminary step that you take to a Vajrayana practice. Because Vajrayana practice is such a thing that you cannot straight away jump into it. It is a wonderful thing. It is a fascinating. It is great. And it is dangerous too. So really true. So, therefore, it has to have real preliminary preparations. And it is very important, preliminary preparations are. So, the preliminary, in order to take into the Vajrayana step is, is the, the step that is taught in the sutra part of the Mahayana and, Theravada is absolutely necessary, the essence of it, not the whole of it, but essence of it, it becomes absolutely necessary, I tell you why and how, afternoon.

0:11:34.0

Translator: (In Dutch)

0:13:12.3

Rimpoche: Tantrayana, why it is very special, is because lot, there are lot of techniques, lot, it, it doesn’t really whether the techniques are going to be work or not work, it really doesn’t depend on the technique itself but it depends on the person who does it. You understand? It is very clear. It is not a technique which is, which is, but it is the person who does. Techniques are in the books and information are available in the everywhere, and however, not just anybody cannot pick up the book, look it through and try to do it. Doesn’t work. It depends on the people. So, what does that make depends on the people.

It is the depend on the preparation of the person. Not, it is the, there are two things, there are originally, what we called it, in English, sort of God gifted. And there are, are things which you work and earn. There are two kinds of ways to do it. But it all depends on the person. That also not, that also the person’s preliminary preparation, preliminary preparations. For example, the Vajrayana has its own prescribed rules, such as great compassion is the root of all, it is the root of all is the great compassion what we called it altruistic mind. Which is in Sanskrit terminology we called it bodhicitta. But without it, nothing really works properly, may work half and half, may work 10%, 5% but not work properly without the altruistic mind, no Vajrayana technique ever work at all.

0:15:35.0

Translator: (In Dutch)

0:17:00.1

Rimpoche: So, how does this great compassion or, I mean, how does this altruistic mind, the great altruistic mind develop within one individual, is the first question with this. And that is not possible, unless and until you have great compassion. You know, altruistic mind which is totally selflessly you give up everything for the service of others. Which is not going to be possible unless you have great compassion, unless you have great compassion, it is not going to be possible at all. I mean, that is physically, even you and I in order ordinary level, if you have to think, unless you care and you are devoted or dedicated to somebody, you are not going to give up your own interest and work for somebody else. I doubt it. No, we are not going to do it. I mean, you may think that you will but you really have to, you will not. Unless you care for it. So, that is it. Altruistic is never possible unless you have great compassion. Great compassion is not possible for others unless you have compassion to yourself. These are the major points.

0:18:35.4

Translator: (In Dutch)

0:19:50.2

Rimpoche: Okay. Okay. Unless and until you have compassion to yourself, you can never have compassion on others. And that is true. You check up with yourself. Now when I talk about compassion to yourself, I don’t mean, I have a small problem here, poor me. I have small problem there, poor me. I have a leg problem here, poor me. I have headache here, poor me, it is not compassion for yourself. Not at all. Really. When I say compassion for myself, and I have think my own situation completely with the beginning of the life till end of life, on my own situation within the whole circle of Samsara, the Buddhist terminology we called it Samsara. Which is circle of existence. Circle of it. So, you have to put yourself as one individual, and then see in the whole circle of samsara, whole circle, see what’s is your situation, try to compare it up, try to compare it down, and try to compare it in-between and see what is the really nature how it works. And then try to see what you feel. This is how you try to develop compassion to yourself.

Right now, I can 90% say none of us have a great compassion to ourself, 90%, okay, 90% none of us will have great compassion to ourself. I tell you why. Because, the moment, you think of what do you want? The moment you think what do you have. The moment you think what you are most luckily to gain, and then what do you feel for yourself. This is how you have to think. The moment you have to think, look, maybe it is not very clear. If you have, if you have a lot of Buddhist background you will understand what I said just now. If you don’t have it, probably it is a bit difficult.

The moment you, what you want, you think about it. What do you want? Every one of us are same, whether you or me. We want happiness. Yes or No? We definitely want happiness, that also a permanent happiness. We don’t want a temporary happiness. Okay. If you cannot get permanent, you may settle to the temporary. But, but, what we want happiness and joyful. What we don’t want, is we don’t want misery, we don’t want problems, we don’t want unhappiness. This is the true, whether you accept or not, if you check within your own mind, you get answer yourself. You may have temporary block such as giving a wrong answer to yourself, I don’t care for myself, I only care for so and so, this and that, and this and that, if I get this done, that’s enough, something like that you may get it. That is the temporary blockage you getting it. But if you really look deeply in your mind, you want nothing but happiness. I am sorry.

0:24:12.3

Translator: (In Dutch)

0:27:50.2

Rimpoche: Okay. Those few of you who are sitting at the back there and if you have a problem of seeing, I am quite sure you can come right in the front here, there is open space. I hope there is no objection for you. Whatever you feel comfortable. With your permission. I am sorry. (Rimpoche laughs.) Because some of them standing, it is very difficult. Why don’t you sit up there? Those who want the chair, it is easy for them, they can see. (Rimpoche laughs.)

0:28:52.8

So, the question really remains, then, (you find a chair now), then question really remains, what you really wanted. It’s been answered that you want happiness? Definitely. But then, whether you have it, do you have it, happiness? The answer probably 90% no, some people may say, you know, look, I did meet a lot of people actually saying I don’t have no problem. There are people I did meet in the world, they really say, some of them say, Rimpoche, I have no problem at all, because I have enough bank balance and I have two houses to live and I have a number of cars to drive and my children are good to me, and I have no problem, I did meet people out there too. And I do also, meet people full of problems too. So, but really question really remain, whether you have happiness or whether you don’t have happiness. It depends on whether you have the cause of happiness and whether you don’t have of the cause of happiness. That is really depend on this. It is the, this is the, people may think Buddhism and Hindu law to accept as a karma. However, it is not Buddhism and Hindu law as such, but I think it is natural law.

Really, cause and effect is always we see it. Even we, our ordinary every day work, every day level, every life, wherever you look, cause and effect always working, always working. Always. There is no such place where you can pointed out where there is no cause, where there is no effect. So, cause and effect is actually is governing our life totally together, from the beginning wherever it may be, till the end, it really the cause and effect. ??? It is not because I am from the East, so I am not here talking about Eastern religion influence, it is really actually what is really happening, wherever you look. So, therefore, I mean, if you feel it is not right, you may point it out. But it is not, wherever it may be, it is cause and effect, it really works. So, therefore, it is also depends whether you going to have happiness or you not going to have happiness, it also totally depend whether you have cause of happiness or whether you don’t have the cause of happiness. You get me? Ya.

So, you check that with you. So, you will get 90% of answer to yourself, what going to happen for you the next. You don’t have go to see astrologer to do a chart for you. You neither have to go and see a Tibetan lama to do a ‘mo’ for you. Right? You can see yourself. So, that is very important point. So, think about yourself. How much cause of happiness you have? How much cause of misery you have? That will answer. For Buddhists, we say you don’t have to do now. Because Buddha had already told you 2,500 years ago. That’s what we say. Okay. Sorry, I have to let you translate.

0:33:07.4

Translator: (In Dutch)

0:36:03.8

Rimpoche: Thank you. So, when you begin look with yourself, when you begin to look with yourself and you see how much virtuous that you have, and how much non-virtuous that you have. And then, you know the virtuous will give you good results. And non-virtuous will give you bad result. So, you will see yourself, okay, very simple, you don’t have to see whole your life, you don’t have to see whole year, you don’t have to see whole month, you don’t even have to see whole week. You just see your one day.

One day from the morning you get up, the moment you open your eyes till you sleep. And say how much virtuous you have, how much non-virtuous you have, particularly with your mind which is very tricky and very fast and the, I mean, really it is very, very, shaky too. So, if you look with that, you will definitely see what good you have, and what bad you have. And you total it up in the evening, and have a rough idea of how much you have, good or bad per day. Which, from which you can guess for week, give and take little bit here and there, and you will see the week’s result, from the week, you can see, give and take little bit, month and the year and for life. So, totally in your whole life, how much good you have, how much bad you have, you probably be able to see within a day’s work. And you total it yourself and check with yourself, how do you feel. You get me?

0:38:45.9

Translator: (In Dutch)

0:41:00.1

Rimpoche: Thank you. So, with this, when you check with yourself, you will probably find 80% of your work if not 90 are mostly non-virtuous. Because of your mind, I mean, very important to know what virtuous and non-virtuous is, that will come later. But, but our mind is always such a thing that you will have always, the very strong influence of anger, hatred or jealousy or a lust. So, therefore, our mind influences all our actions. So, our action is really sort of, you know, 80% safely I can say, if not 90% is always influence by either of those thoughts. So, therefore, it will be a non-virtuous action so which definitely will result on unhappiness. And when you think about that, and then check with your own mind, say how you really feel, what is going to happen to you, and how you really feel.

0:42:47.0

Translator: (In Dutch)

Rimpoche: You want come a little bit this side because a lot of people don’t see you.

Translator: If they hear is enough.

Translator: (In Dutch)

0:44:33.0

Rimpoche: Okay. When you check, when you know about that and when you check with your mind, probably you feel nothing. Probably you feel nothing. The reason why you don’t feel nothing because you don’t understand your true situation. That’s why you feel nothing. Okay. So, when you feel nothing about yourself, when you think in that situation, how can you feel, expect to feel for somebody else. So, that’s why it is not possible. You get me? That’s why it is not possible. Because why you don’t feel nothing for yourself, because you are not really understood your own situation properly at all, so you feel nothing. So, when you feel nothing, you never feel anything for others.

Whatever you try to feel it, it will be artificial. I mean, may not be really be total 100% artificial, but there may be some sort of little bit of compassion here and there. But basically, it will be artificial you don’t feel anything because you don’t feel anything to yourself when you think about this way. So, how can you expect to feel others. That is not possible. So, it is, first and foremost step, you have to know your own situation. You have to know your own, really how does life work, how everything happen, what really happen. Is there are certain really thing called past and present and future life. If so, where, what, how. And where does I go. What do I do? What will happen to me? Where does I come from? All these. What kind of life do I have? What it is? How long can I be here? All these questions you have to think. That is the real … 0:46:43.7 (Transcriber’s note: Sound ended abruptly here.)

0:46:44.7

Translator: (In Dutch)

0:48:13.0

Rimpoche: So that really question comes in. And then, question really come in, where does I come from? Who I am? What do I do? What will I be? So, these are the major things you have to think. And who I am is not so important. It really doesn’t matter. But what does matter is where I am and where does I come from? Is there are such a thing called past, present and future life. What kind of life do I have? Is it important? These are the questions.

Let us first deal with life. The first question, say, the life what we have? Is it important? What’s the reasons for that? Yes. A lot of people may think, the life what I have is not that important. Because I am useless, I am helpless, I am fed up with the life and I don’t want to be here. Many people do think that way. Many people have been taught, you are useless, you are helpless. And it is not, oh, I can’t say it is not true. I am sorry. Maybe I am taking too much steps. But, but you are useful, I will say the other way round. You are very useful. You are very important. You are very valuable. The life what you have is a really a tremendous value you have. It is important. It is not a useless. It can achieve tremendous result. It can achieve. And after life is important. That of the healthy life is more important than unhealthy life. Which doesn’t mean unhealthy life are useless. Unhealthy life even can fulfill, fulfill a lot of things.

0:50:45.8

Translator: (In Dutch)

0:52:08.6

Audience: You want a break?

Rimpoche: Whenever I have to stop, you just tell me. Okay. Thank you. Okay. Now, I lost my concentration. (Rimpoche laughs.) So, maybe I am hungry, (Audience laughing.) so, the life, now let’s go back, very important. Okay. Life is definitely important. Never think it is not important. Never think it is useless. It is very important and very useful.

One of the great masters of my tradition, TsongKhapa, had compared the human life is more valuable than, I mean, million times more valuable than wish-fulfilling jewel, if there is such a thing called wish-fulfilling jewel. And he had said (Rimpoche speaks in Tibetan.) so, he had said, compare this life as more valuable than total, more valuable, the million times more valuable than wish-fulfilling jewel, supposed if you have. I mean, okay, let’s forget about this wish-fulfilling jewel. So, what can life do, human life? It can give you all the achievements. Anything you want. It’s only the life can give you. Whatever. Materially, spiritually or anything. It’s only the life can give. It is that importance. Materially, I don’t have to tell you, I am from Tibet, the most backward country in the world if it is at all. So, I don’t have to tell you at all, so, you know better than I do. You may call it scientific achievements. Where does the scientific achievements come from if there is no human being? It’s human life which give you all these achievements. So, materially, how valuable it is, you know better than I do.

Spiritually, it is very, very, very, important. Any level of the spiritual development you want to achieve can only achieve on this life, the human life, the human being which life encompasses, which is combined, sort of a collection of items, energies and the body, mind combined together which is the perfect base on which you can get all these spiritual developments. No other life, can give you a spiritual development as much as this life can. Take example the samsaric God. This is not the capital G God but the small G god. Okay. Small G god, even take that life, and that life can never, never, never, give you a spiritual development, even the 50% of the spiritual development what we can get, they cannot get it. So, you see how valuable it is. Powerful spirit which has the power to be able to appear, destroy and all this and that. Even than in their life, they cannot get the spiritual achievement what we can get within this lifetime. Also, other than, okay, now, let you translate.

Translator: (In Dutch)

0:59:08.6

Rimpoche: Thank you. The reason why the samsaric God, the small G god, does not have such an opportunity as much as we do. Because they do not have the opportunity to understand the true nature. Because there are great pleasures all the time, there is no problem, no pain, no misery, rough pain, rough misery is not there at all. So, therefore, they could not understand that at all. So, therefore, they don’t have a basis on which they can develop spiritual development. So, human life has become much more valuable where you have pleasure, where you have misery, where you have problem, where you have happiness, all together, so, where you can really see it, feel it and understand better.

Translator: (In Dutch)

1:00:50.2

Rimpoche: So, therefore, life whatever we have, I mean, in other words, according to the Buddhist point of view, now, I give you a little bit Buddhist background. Buddhist point of view, we have giving six different realms within the circle of existence. Circle of existence is called it. Whatever that existed, it is existence within that circle or outside the circle, so that’s why it is called a circle of existence. So, in the circle of existence, Buddhist point of view, they give you six different realms. Wherever you go, there is no better life than human life where you can really have a spiritual development. The lower realms, they have the animal realm, hungry ghost realm and the hell realm. It is just like the Christian, nothing else, nothing wrong. I mean ??? So, if you go too low, there is too much suffering, too much suffering, you have no pleasure, no, you can never understand, you can never do anything. Even if you become animal level, and if, even if you in animal level, you try to talk to animal, how much they can understand. They can understand quite well, but even then, it has lots of limitations. Right?

We all know. If animal repeated something what you say. Oh, if they acknowledge. You will say, well, great, intelligent, and all this, this and that. You can say that much and show you how human being know better than that. Right? So, that is it. So, if you can go below that, so there is no chance whatsoever. No chance for whatsoever. So, it shows that how valuable the human life is. Not only because of what you can do at this moment point of view. But every other existence if you look, overall, and see how valuable it is, you will understand much more, how valuable the human level is. Because if you look other existence, other existence. Today, what do we do. We will look all sort of funny things. Right? We are looking forward some kind of, close encounter with third kind. Right? So, you never knew what sort of going to be third kind is? I do not expect a close encounter with third, with the more intelligent than human beings. For sure. Unless with exception of Shambala. Okay. That’s a different matter, altogether. Otherwise, cannot be. So, that is it. (Rimpoche laughs.)

Translator: (In Dutch)

1:05:18.6

Translator: Close encounter with what?

Rimpoche: Third kind.

Translator: (In Dutch)

1:05:34.2

Translator: Then you say something about Shambala which I didn’t hear out.

1:05:37.1

Rimpoche: Okay. I said, the close, people look for close encounter with third kind. Incidentally, when I was in Nepal sometime back, they are recording the movie for the lose encounter of third kind in the market of Nepal, giving some Tibetan kids, talking in Tibetan. (Rimpoche laughs.) So, that’s why I just sort of, close. You have not seen close encounter before? So, I am a step ahead of you. Ya, people do understand what it means close encounter with third kind. So, I said you cannot expect the third kind can be something greater than human being, unless it is in Shambala.

1:06:34.5

Translator: (In Dutch)

Audience: (Talking among themselves.)

Translator: (In Dutch)

1:07:18.3

Translator: What is Shambala?

1:07:19.1

Rimpoche: Shambala is all different together subject, ??? talk about Shamabala. (Rimpoche laughs.) And, okay, now, since you raise the question. (Oh, I am sorry, I could have given her my water. After half an hour. I think people do need a break.) Talking about the close encounter with the third kind, I hope you didn’t meet anybody outside there. Sometimes, you do meet, you do have close encounter with third kind in Amsterdam. (Rimpoche laughs.) I have been joking. I, sort of, I forgot that we have a big brother watching all the time. (Audience laughing.) I think we can now start. Not yet, is it? Now? Just a moment.

So, our main point is the life what we have, is a very important and valuable. (Still there are people at the back? In the bathroom?) So, we are saying, the life is important. Not only important what you can achieve from this life, but also important from the point of other possible life that you can get it. So, that is one of the first point that you have to be marked on your, what you called it, on the forehead. So, because, when you realize the life is important, then everything can follow and can use. And unless and until then, it will be difficult. And such an important life is also I believe did not find very often for us. Now before we go, whether we find important, means, before we go whether you can find or not find, but the question of past and present and future life, whether that is really exists or not exist, I think we should talk about that. I let you translate now. Okay. That’s all.

1:11:43.6

Translator: (In Dutch)

1:12:41.7

Rimpoche: Thank you. So now the question of past and present and future life. That’s the question. Really. So, it’s a delicate question. Because they are a number of people who do believe past and present and future life. There are number of people who does not believe there are past and present and future life. So, now the question really remains, is there is such a thing called past and present and future life. To me, it seems, and I can comfortably say it is, it is. There are past and present and future life, definitely.

Okay. From any point of view, even from the scientifical point of view or from any point of view, you can comfortably say yes. 20 years ago, if I say, say there are past and present and future life, I am sure, most of the scientists will say rubbish. Today, an educated scientist can never say it is rubbish. Because there are too many evidences and too many incidents, it has been recorded and I presume the scientist could not find a reasonable explanation to express the moment they find it, they going to do it. I am quite sure in another 20 years, probably scientifically it will have some kind of explanation on that. That’s my feeling. I cannot guarantee. But it is. Because there are too many evidences, too many incidents, we each one of us will recall, recall, at childhood, we have recalled so many of our previous lives. And so many, if you look outside, the children remembering whatever happened before and who are they, what are they, so many incidents.

Very recently, about two years ago, there was a big incident. I mean it is really big. I was a bit surprise, why they really didn’t pay so much publicized, but though it was quite widely publicized in India and other newspapers. And there was a young girl in the state of the Himachal in the Kangra district. Where are an Indian girl who has just few years and she refused to accept her parents as her parents. She keeps on saying that oh, you are not mama, you are not papa. My mama is there, my papa is there. Just keep on refusing to accept. So, the parents become sort of desperate. And also, the child wanted to go home all the time, all the time, all the time. So, ultimately the parents have no alternative but take this child to the home.

So, whatever she says, she says I belong to this village, I belong to that village, I belong to this, this, this. So, they took a bus and went as the child said. The bus reached the village, and they got down. As the child said, now, here we have to get down. So, when they get down, the parents have no idea where to go, the big people. But the child says, they ask the child, is this your house somewhere around here. She says no, no. Then, where, you have to go, leave the bus, and has to go the village, down to some sort of small different village, where they have to go, I mean, that is from the other side, quite a distance village, not near village, quite a distance village. So, they have to do that. So, now you are not ‘watching’ us anymore. Just joking. (Rimpoche laughs.) Just joking.

So, should I complete the story. Okay. Then, they led to a small bridge, small bridge and that child told these present parents, said, she said I was knocked down here. I was knocked down here. So, she remembers the bus coming and she even remember the driver’s face and the name who knocked her down few years ago. And then she went down further and by that time, the parents started asking around to the people there. Is there any girl who have been knocked down by some vehicle here, before? They said, yes, yes, they say, few years ago, some girl has been knocked down here, this and that. They don’t know who did it, something. But the girl, remember who did it, the name of the driver, everything clearly. So, not only that, she took further more down, further more down, and then they see a small yellow house, I believe, yellow, I forget the color, I think it is yellow. So they said is this the house no, it is beyond that house, beyond that house.

So, when they go to that yellow house, beyond that there is a small house where there is an old lady sitting and she started calling the old lady by name, and so, so, so. And the lady started looking and say who are you, sort of thing. And she said, I am so and so calling the name of the girl who died. And you know how ladies are, they started crying. (Rimpoche laughs.) I am sorry. (Audience laughing.) She started crying and saying that so and so has come back. And she started shouting, yelling. And actual, the parents of the girl are not in at that moment, only the grandmother happens to be the lady. So, she started crying and shouting.

So, nearby village people all come by and say how come so and so has returned, you know. Started looking. And she recognize each one of them, and calling by name and saying you are so and so. What, how are you doing? What happen your wife? Name this. Where is your child? Name this, this, this. And she was surprised that the child is too big. Really. I mean, she has all understanding of it. And not only that. When they went inside the house, they have a photograph of their family. And this girl introduces to the new parent, this is my father, this is my mother, this is my sister, this is this, this is that, this is that, each one of them through the photography. And then, by that time, the parents have returned.

And when the parents returned, I mean, now the village, whole village has been talking, parents started running back somewhere nearby. Sort of coming. And she asked her mother where is my bangles. Bangles. The first thing she want the bangles back. And the mother brought the bangles out in some cloths kept it, and she went through, I think there are 15 or something, but one is missing. So, she asked what happen to that one missing, what happen to that. And the mother started crying immediately saying that was gifted to you by some of the relation or something, but it happens to be gold, so, she said, I could not manage so I have to sell it this and that and this and that.

And then even she went through her exercise books, and the school friends and asking where is so and so. Where are the, this is big thing, I mean, really happen. So, what do you explain for this? I mean, not really is a small incident of recalling this evidence and that incident, this and that, but here is an ordinary Indian girl who have born in ordinary village, forget about the Tibetan reincarnated lamas all this, totally forget about it. But this is just ordinary like you and me, ordinary girl, born in ordinary village, and happen all this incident in the present of the whole village people.

She even said the name of the driver who knocked her down, on the bridge. I do not know whether the drive has been punished or not. But, but they say the whole thing. So, that is the, I mean that is the big, really big thing happen. And you and I will have a lot of intuitions, and previous flashbacks at childhood more, because the younger, older and older you go, you forget. The more and more the time gets there, you forget. I mean, you look today, today if you try to remember what you did at the age of ten. It is very difficult to remember. It is almost new or Greek to you. But you try to remember what you did yesterday or last year, it is easier. So, similarly, when there is more and more time gap, it is become very difficult to remember. So, otherwise, then you may say, if there is why don’t I remember my past life? Why don’t I remember at my childhood, my past life? You may think that way. But there are, you went through a shock, death is shock, birth is shock, everything is shock, there are so many shocks you went through. There is a time gap. And possibility of your taking different life also. Everything cannot be ruled out. So, therefore, it is very difficult to remember everything by everybody. But that doesn’t mean it is not there. As I say, today, most educated scientist can’t rule out at all. So, I mean, that is this much now. Maybe it is enough. Sorry.

1:24:40.9

Translator: (In Dutch)

1:31:48.8

Rimpoche: Thank you. So, that is good enough for you to think, to consider and not to refuse blindly. (Rimpoche laughs.) And that’s more than enough. So, not only that, from the logical point of view, it also possible. I don’t think I go much in deeper into logical reasons. But if you think it, there are no such a thing today is not a result of a something. Result of a cause. The cause has to be the same kind of cause because the different causes cannot give different results. Such as if you grow a seed of a ‘holland???’ pepper and hope to get a result of sweet fruit, you will never get it. Same as you grow seed of a sweet fruit and try to get a ‘holland???’ pepper out of it, as hot as possible, it will never come. So, therefore the cause has to be the same kind of as the result is. If the different cause can never give the same result. It has to be same kind. So, therefore, from that point of view, today’s person is the result of the yesterday’s person. So, was the, this month, is the last month, so was the year, so is the 20 years old …

1:33:32.6

(Sound ended)