Archive Result

Soundfile 20070629GRALSR12

Speaker Gehlek Rimpoche

Location Ann Arbor

Topic Summer Retreat 2007

Transcriber Janet Bourgon

Date February 1, 2008

For the benefit of all sentient beings, one would like to obtain the ultimate state of the Buddhahood. And for which I would like to listen, the path, the only path through which the Buddhas have traveled and obtained enlightenment. And that is the Mahayana Buddhist path. That also basically prerequisite of common with the lower level. Prerequisite too, common with the medium level. And both of them, brief, yet very solidly we have covered.

And now we are at the level of the developing compassion. And developing compassion also has stages. Number one—the equanimity aspects of it, which we covered. Second—recognition of living beings as mother beings. And that part, more or less, is covered. And then remembering their kindness. Remembering kindness and that also, more or less, it is mostly covered.

The only little emphasis I have to make on that, remembering kindness, is not only as an individual living being, any individual living being as a mother being. But as a living being, how kind, how important. How important and, you know, without kindness of living beings, it almost impossible for us even to survive. So that’s why the kindness of the living beings is so much. Without which, I mean I’m hitting the bottom line. Without living beings, we cannot survive. Our survival is totally dependent on living beings. Don’t let me talk about it; make the thing a big deal, but…

So, our total survival is due to the kindness of living beings. Bodhisattvachira??? The Santideva ??? says there is no difference between the kindness shared by Buddhas to us, and kindness given to us by living beings. There’s no difference. Why not we respect living beings? Why not we have gratitude towards all living beings as we have to the Buddhas? Santideva goes on and makes a big deal. I don’t remember what chapter it is. Verse after verse he goes on talking about that.

So, in one way, we think we’re independent. And I am. I made it. And I will make it. And this and that. But on the other hand, we have so much interdependent-ness of existing. And as you know, clearly, very well today, even in our, this ego system, the environmental system, how dependent each of those birds, and creatures, and all, and air, and water and all those. How much we are dependent. And that much as living beings we are dependent. We don’t see this. Nobody talks about it. Nobody really talks about it. I mean, it’s very dependent.

We saw the Native Americans have a very difficult time to survive with the buffalo. So we saw it, right? So, very similar to that, there’s so much interdependent-ness. And our existence, I mean, can you imagine, if you are a single human being? Forget about the whole world, and whole country. But you are a single human being left in this Albion, Michigan. What will you do? You can’t survive. You have to go.

So, so much interdependent-ness. Food—where is it coming from? The clothes that we wear, where does that come from? So each and every one of them, there is so much kindness given to us by all living beings.

We don’t think about it. We don’t think about it. We think the other way around. You know, we think the other way around. And I’m better. You’re worse. You know, we have those, all this still more wise than you stupid man. You know, whatever. All this, vice versa. All those, you have.

But if you really think about it, and it is so much interdependent-ness in there. We should be very grateful to all living beings. All living beings. And so that is reality. Reality.

Steve, we try not to open that particular door because of people who are there. So try to go and find center door. Middle door. But also, when you go in and out, please try to be very gentle. I’m not talking to you, but generally. People just go and bang the door. And when you are meditating or something, suddenly everybody wakes up. And it disturbs. I used to make jokes. If we are cows, we have tails and go bang on the door. But we are human beings. I don’t mean to try to get on you. And then there are some people who unnecessarily have to get up to go and do something. Unnecessarily. A couple of people. Two or three people at the most, we have. If you really don’t have to get up, please don’t get up. It disturbs the others. You have to think about it. Not me. I have to go. I have to take water. Or I have to sneeze. Or whatever. And that’s for me. It’s fine that way. But when you think about it, the other people, when they try to think and concentrate, and one gets up, especially those who are sitting in the front, one or two lines in the front, and then they have to go through where there are so many things, so that’s why. I’m sorry. Normally I don’t say all this.

So, kindness of the living beings. And that is the, actually, you know, the kindness of living beings, we are more indebted to all living beings, more than the enlightened beings. Non-enlightened beings have helped us much more than the enlightened beings. Honestly. Enlightened beings share ???like to us. Give us guidance. Good, wonderful, no doubt. But without sentient beings, you can’t even meditate compassion. And who are you going to develop compassion? Forget about it. The enlightened Buddhahood is coming out of compassion. How are you going to develop compassion if there are no living beings? From that angle itself, also, so much. So we should be very grateful to each and every one of those. Each and every living being. So grateful.

If you have gratitude to all living beings, then you don’t look down on those living beings. When you don’t look down on the living beings, then you can respect. You cannot respect to a person, if you are looking down on that person. If you think, I am superior to the other person, you may for political reasons give respect. Other than that, there might not be so much respect. And when you don’t have respect, how can you have gratitude? When you don’t have gratitude, you can’t have respect. You know, it’s sort of interesting in a funny way. But if you don’t have respect, you cannot develop love. And if you don’t develop love, how can you develop compassion? So the compassion is the result of love.

So it is all very much dependent to have respect to all living beings, particularly all human beings. Particularly people that you deal with, even it’s your own enemy that you have to face. Even then, have respect. If you have a disagreement, it is fine. Nothing wrong with a disagreement. Honestly. This is a traditional Tibetan Buddhist way. You can have disagreement. You can argue. You can debate. You can even fight. But, you can even fight. But then that doesn’t mean you don’t have respect, that you don’t respect the others.

And especially if it is a worthy opponent, you have to have respect. I shouldn’t be talking that, but I will share a funny story with you. If it’s not recording, I would have said holding, but since it is recording I will, I think Hartmut will take it out of there, you know. This is funny, you know, funny. When I was young, I look, I have as myself, as a young studying, I always have a very strong pride of being young, very interested in Buddhist philosophy. Almost thinking that I know everything. No one else will know anything else. I did have that huge pride. I don’t want to hide that. I don’t have any problem with that. So I looked down on a group or monks. I have double age thing, anyway. So looked down on group of monks who we call lubdubs, who are fighting monks. You know, they don’t study. They don’t do any. Apparently some of them are very great mahasiddhis. The more you become older, and when you become more mature, you think about it, they are really great ones. But for me at that time, my attitude is ‘these lubdubs are useless.’ They don’t come. They don’t read. They don’t come to attend teachings. They don’t go to debate. They don’t do anything. On the contrary, they are always challenge for the monastery discipline. Always challenge.

And then you know, it’s funny. And they have their own little club. They have their own little club. And then this club got into trouble with the abbots, or the monastery discipline people all the time. Anyway, there’s no end to it. The club will get into trouble with them. So then it is funny, you know. Even during my father, when he was monastery, even then, during that period, he supported the club very strongly. So I continuously support the club. Sort of we have to support them when they have trouble with the monastery discipline people. You have to support them with money, with a horse, with people, with writings, secretaries. All sorts of things. You have to support them.

But at the same time, I always felt they are all useless. And creating trouble. Looked down on them. And then each group, like Loseling has its own club. And Omung???has its own club. They have competitions. That’s also fine. And when there’s a competition and something goes wrong, sometimes they have a big fight, too. But one time there was a big fight. Two senior-most, two most, they are all claiming they’re the heroes, two senior-most met together and said ‘let us deal between the two of us. Let us deal then between the two of us. And don’t let the club boys, don’t let them fight. Let them go. So we will settle the matter between the two of us.’

OK. They agreed. You know, I came to know later. So, they have agreed. So their way of dealing is not by negotiating. So they let all the club members to home. And nothing happens. And then they set a date between them. And so, alright, I’ll bring breakfast. I’ll cook this and that. You bring the lunch. And then we’ll both share together and make the dinner. And then we’ll bring a nice cup of, you know this big thermos full of tea, two or three or four. Then we’ll go. So the two of them went behind the mountain. So then they started fighting. You know, with knives. Hitting each other. And then they are very tired. And then they sit down and have a snack. And have lunch. Talk. And then they pick up the weapon again. By dinner time both are terribly wounded. They couldn’t even get up. So I don’t know who found it. Someone found it. And so they settled the matter in that way. So between two people. So I wish George Bush went and fought with Saddam Hussein. Nobody would have to die.

So anyway, what I meant is, even then, the disagreement, and they’re fighting with knives, but then they agreed to sit down. Take a rest. And drink tea. Have food. Have a snack. Like smoking a cigarette, right? Same as smoking. And then ‘OK now is time. Let’s get up.’ Bang, bang, bang, bang. What’s wrong with that disagreement? Although hitting is wrong. Hurting is wrong, you know. Wounding is wrong. Picking up a weapon is actually wrong. But it is better than having a hundred young boys on one side, another hundred young boys on the other side, fighting each other. Then, you know, two old ones, and two important ones, they started fighting. Who’s going to last? Unfortunately, both lasted! No one died. So I think thereafter the disagreement is also settled. But they had a day-long fight and then that’s it.

So disagreements can be. But that doesn’t mean one becomes an enemy. The other becomes the so called enemy. And holding the grudge. And then developing hatred. And then try to destroy. And that is wrong. These are wrong. Disagreement and settled. Talk and settle. These are fine. So that’s what one has to do.

If you have respect, even if you have a disagreement, it is fine. You can settle it. You don’t have to pick up, nobody does nowadays, but you know. You can negotiate and talk, and whatever it is. You can do it that way. But one should not lose respect to people. No matter how weak, how horrible, how terrible the habit of that individual may be. So much totally soaked with negative emotions. How horrible it might be. How mean the person might be. It becomes a subject of compassion. Not becomes subject of hatred. Not becomes the subject of disgust. And they are human beings.

So all living beings. So they have their own little, even the worms under the ground have their own little dignity we must respect. This is, when we are talking about compassion, the compassion is all about it. So the remembering the kindness, is the point where we gain respect. Without respect you cannot have love. Without love you cannot have compassion.

Once you remember the kindness, and then somehow you feel that you have to, I mean it is not you feel, it is… Oh excuse me, I am going to use it. It is obvious. It is obvious that we have to repay their kindness. This is a human quality. When somebody’s been good to you, kind to you, you’re not going to give the finger back to that person. It is obvious that you have to do something. Even though it is simple gratitude, maybe. Even then you have to do something. We’re not just going to give the finger and then walk away.

That kindness, and then we have to repay something. What can we repay? Anybody, whoever’s pain, repay to people who’s, I mean especially those people who going out of the way, serving people. The parents. The caregivers. The teachers. Are all service oriented people. Whoever. And then philanthropists. And everybody, whoever. Everybody tries to do something, giving back to the society. Which is really great and wonderful. I’m not badgering you because you are giving to Jewel Heart. But, honestly. But this a great way to, everybody.

And then most important are the needs of the individual. Needs of the individual and what you have. So then comes the point here. The need of the individual is freedom from suffering. That is all they need. That is totally, everything, wherever you look, any needs that you boil down to. Need school, need this thing, need hospital. Boils down to this needing the freedom from suffering. So that’s what it is—freedom from suffering.

So here, now, we have come up to this level. Knowing where the sufferings coming from. How it is coming in. How do we constantly, continuously suffer? How we can get, first step--how we get free our self, moment by moment. Second step--how we gain our self freedom from life by life. Third step—totally how you can be free from it all. So all this information. Knowing. We had opportunity. So giving that to all living beings, as much as you can. And what better paying, repaying their kindness than compassion? What we received. What better? Also, if you don’t, how horrible that individual becomes. Something that you have, very precious. Something that somehow, even though we are not totally convinced, but somehow we’ll reach to this level. And if you don’t share that with those people, people who have been kind, who are indebted, and what type of human being am I?

You can look at Dick Cheney and say ‘mean person.’ But then we become worse than that. So we don’t need to. Honestly.

This is what we have. This is the information we have. And we have to improve our self. Doesn’t remain at information level. Make sure, try to make sure it becomes, what you call it? Make sure it becomes experiential. And sharing that experience with people you love, you care for. This is the most important. You don’t have to go and say propagate Buddhism. But this knowledge doesn’t remain as knowledge. Knowledge that becomes experience. Try to share that with people. This is one of the best ways of paying, repaying the kindness.

Otherwise, we don’t have millions of dollars to share. Even if you have it, you may not share it. Even if you have, you share it, even then, how far is it going to reach? Not that much. We have a much better service that we can. And that doesn’t mean you don’t need to do those other things. Like care giving, teaching, and so forth. Philanthropists. You do it. All of them. Plus, this is the most important thing. Repaying kindness.

Again, I remind you. This is most important. Whenever you’re sharing that kindness, and the information, the compassion, is (A) has to be very suitable to the mind of the individual or groups who you’re sharing. (B) It should never, ever be over the head of other people. And never, ever have personal interest, or agenda, or even slightest idea of showing, hey, I have knowledge. I must show it. And even that much, you should never have it. If you do, it doesn’t help anybody, and it is harmful. It is harmful to yourself, and harmful for the others, too. So always.

So the earlier Tibetan masters, if you look at them, sometimes some people behave completely crazy. Why do they do that? Are they really crazy? No they're not. But because they have a certain spark of a certain thing, certain negative emotions popping up somewhere. So in order to cover that they go crazy. Completely. Remember this Geshe Ban, or one of the ??? cutalbama ban or whatever. You know, that person has a benefactor. An important benefactor supporting him, or whatever it is, is coming to visit him that day. He is sitting in the cave meditating. So he thought, well tomorrow, the day after tomorrow, whatever, this benefactor is coming. So he started cleaning up. Did everything. To alter clean up. Then made all these beautiful offerings, and then cleaned. Then he himself sitting there like if I'm not holy, who else? You know, sort of thing sitting there. And you know they're about to come in, he looks, everything really looks very nice.

And the moment he thought, he started thinking, it looks very nice. What is my motivation? I want to impress my supporter. So this is one of what, they call it a worldly Dharma. So this is horrible. So he said “what to do? What to do?” He couldn't do anything. So after all that, you know, he had swept all the dust, Tibetans, all Tibetans have a bad habit. They sweep the dust, and keep it behind the door where there’s no, they don't use a dustpan or garbage thing, so keep behind the door. So all this dust is swept behind the door. So he picked it up, a handful and started throwing all over the altar, and the offerings, and on himself, and everywhere else. And made it such a mess. Everything. Dust is flying everywhere.

And then, when he was doing this, another teacher who was giving a teaching miles away, started laughing in the middle. Started laughing so they can't stop. So people started asking what happened? He said ??? made the best offering today. He threw dust on the face of the worldly dharma. So that's how he acted to overcome that tiny little mind of impress, make impressive.

So many of those mahasiddha type of people, who are acting crazy, and I think there are certain negative emotions are, many of them may be completely free, but to show us. If there is certain negative, like that comes, you do, you go to that extreme to overcome.

So it is so important not to think , not to show off any of your quality. But your quality, if you have the quality, they will know. Sit though you know no question lucid. If you have the gold under the ground, the light will come in the air. That's what they say. So, which means people will know. You don't have to blow your own horn. People will know. Even if they don't know, it doesn't matter. Doesn't matter. Doesn't matter. A

So what does matter is if you've been helpful. So this is the most important. Particularly the person who's leading groups and teachings. They have to remember that. And thereby, everybody else. Even a single word. Hey, it's coming out of Buddhism that you say hey, you have to be a kind person. You have to be a compassionate person. Even if you want to share that much, and even then that should come out with sincerity and compassion. Not that ‘I know. I have all the information.’ I mean, Inspector Clouseau. So you can't do that. So you're Inspector Clouseau, it's fine. Honestly, that Inspector business I'm just joking. It's a private joke. But are really truly, this sincerity, and kindness, and compassion.

Within the kindness, within the compassion, a little jealousy pops up. Sometimes a little anger pops out. They are all usual. Nothing wrong. Maybe the person must be a human being. Maybe the person has not been fully enlightened Buddha yet. So it is natural. They pop up. They pop up. A little jealousy, little this, little that.

And misunderstanding, and thinking ‘oh that person is just to get me, no matter where ever he goes, whatever he goes or says, whether he's turning from right to the left, or the left to the right, or the center to the out. He's just meant to get me.’ So, this is not true. Honestly. People have a lot more agenda, a lot more things to do than get me! Ha ha! Really! Number one, they have to pay their bills. Number two, they have to make sure their families okay. You know, oh, so much to do. And they're not just out to get me. I mean, my thinking that whatever they're doing is to get me, is absolutely wrong. For sure.

And then number three, is also the reflection of internal worry and doubts that are reflecting out. It is a reflection of what you're thinking. You're reflecting. You're looking in the mirror. And what you're thinking is, you're getting… and then you project on the other person. And these are the problems of getting respect.

And then you know, you also have the idea ‘oh yeah, it may be true. But I’ve been burned out. And you know, once bitten, twice shy. So I have to take precautions. And you know this and that. All these are worldly, child games that we play. Especially within the sangha. Especially within the vajra siblings. It is very…, even slightest, we don't have. I mean we slightly here, slightly here and there. Here, she looks at me slightly differently, and why? And I look at him, give tit-for-tat. I did it. But that much we have. Nothing more than that. It's very great. What happened? (Laughter from audience.) Windshield wiper. Steve is there. We forgot about the windshield wiper anyway.

So in that way, we are very good. Whatever that tiny little, you know… But then certain Sangha has a lot of problems, remember? A lot of problems. And that is not only the sangha, but also the individual. Dealing with one individual with the other.

And these things gain respect to the people. Respect. And then appreciation. Respect brings appreciation. Appreciation brings admiration. Admiration brings closeness. That brings love. When you love someone…. Here comes the pure love, honestly. You know, yesterday somebody was asking, in the questions. This pure love is coming out of admiration, and appreciation, and respect, and remembering kindness, and indebted. And all this will bring pure love.

And then there's a shortcut. Attraction. Desire. And obsession. Looks like love. And that is not pure love. It is attraction, attachment. That is the difference, isn't it? And also the difference is, that one, that love is ‘I want it.’ And it becomes a control issue. It becomes all these different issues. A sense of wanted to belong, and control it, and all of those. And that is not pure love. Narrow, selfish interest oriented. Narrow, selfish interest oriented. I want it. I want to own you. You know, all this.

And where is pure love? Good old American saying ‘I love you as you are.’ You know, a very good wonderful culture saying, within the American thing. I know very little, but one is this. The other is ‘Charity begins at home.’ They're like that. Many. So they're very, very compassion oriented. They're very on the dot, on the point. It's a powerful bullet. So that is what love is all about. Love is simply wishing you be happy and joy. Not wishing you belong to me, and as I want you should be. It's not love. Then you resist. First you go, then you resist. First you go, then you resist. Then you fight. Then you run away.

Even in our own society, we say equal respect, and equal this, and equal mutual this and that. We say it, don't we?

And then this idea of ‘may all beings remain with joy, and the cause of joy.’ That is love. Wishing to be happy. Not only just wish, the wish becomes more stronger. And much more stronger. And the willingness to make it. Even more stronger. Dedicating yourself to make it happen. And that is pure love. Truly, pure love does not know the vocabulary called burnout. Does not know that vocabulary. When you begin to see ‘I did everything. There's no reciprocation at all, so I burned out.’ The moment, if you see that, it is a clear sign that the love you share is not pure. Because you wanted something back. I did everything. No reciprocation, so I burned out. True statement. But true statement which shows your love is not pure love.

Okay, now think about it. Can I accept that? We have two minds that will come up. Yeah, should. But I'm not very sure. So, something's wrong. Go back. What was wrong? Appreciation? Lack of appreciation? Lack of respect? Or, this is lack of love. But why? So go back. Those steps. See where it went wrong. Try to correct. Come back. See what new face you see within you. I'm talking about meditation here.

So, you know, it's never going to be 100% pure at our level. But reasonably acceptable. Good love. Good dedication. Without which, no compassion will come. And when you have that much, and then you see that individual, or those, suffering and pain and continuing creation of cause of suffering. Then you begin to see ‘how best way I can avoid it. I really want to wish them free. And not only just wish, I want to make them free of it.’ And then you're getting what we call compassion. Without love, there's no compassion.

Whenever we begin to see, we see the situation in Darfur today. We heard about it. We feel sad. We feel disgust. It is compassion, but it is not deep enough. Deep enough. Compassion and love are one mind, with two different aspects. Although, one brings the other. Love brings compassion. Without love there's no compassion. Compassion, but no greater compassion, no anything. I mean, pity feelings are there. A lot of sympathy is there. A little bit of caring is there. Not good enough.

So the bodhisattva goes and says ISR shown Shaner says. So one doesn't think about oneself, but cherishing the others. That is the pure love. That is pure compassion. One doesn't think about the one. You know why doesn't think about one? At this moment? Because one's self preparation is done very strongly, made oneself free of all suffering, you're really done there. So you don't have to think about oneself. That's why you get this particular mind, actually that doesn't think of the self, completely, no consideration whatsoever. And cherishing all others. What a wonderful mind. What a wonderful thing to do.

We can simply pray that we may be able to do this. And then work towards it, as much as we can. Especially when we say ‘May all beings be free from the suffering and the cause of suffering.’ We do say that. May all beings be free of suffering and the causes of suffering. That is simply prayer form. Prayer form has to be increased more and more, and made it into the action form. And when you cannot act for all, we can act two or three or a handful or a hundred or something, a thousand or something. Then you need enlightenment because we don't have enough capacity within us.

And not only that. We will say they remain with joy, and the cause of joy. May all beings remain with the joy and the cause of joy. You know why? If there is no cause of joy, whatever little joy they have will get exhausted, because that karma goes away. And you need to stop the cause of creating suffering. Otherwise, even if you solve one problem, 10 more will pop up. We call it human nature. It's not human nature, it is samsaric nature.

The love and compassion, especially compassion, the feeling of the compassion, is the compared. If you have a mother with a single child, and if that single child has a very direct suffering. Not like a chronic disease or something, but directly. I mean, getting, almost falling into a fire pit and going to get burned, or get killed, or something of that urgent suffering, there. And then the feeling of the mother who had a single child. Undivided concern and attention and wishing anything she can do to free that child from that particular suffering. Maybe even choosing, the mother herself, to take the pain. If it's transferable, mother will have no hesitation to transfer the pain on herself, than the child. Look from you as mother, and think about child, how you have the feeling. And that feeling is called compassion. This is the example given. That is compassion.

Not ‘poor you, poor thing. Bye-bye.’ Is not compassion. This is probably politician’s compassion. Poor you. Poor thing. Bye-bye. I pick up all your, I don't know, oil or gas or whatever.

When you have that much strong feeling towards anyone, forget about all living beings, but towards anyone, and that much improvement of the individual. But now, sometimes, when we’re not really completely alert and aware, sometimes when you go to obstacles to these, whatever you're wishing, and instead of increasing love, sometimes it brings anger. And that's what I made a mistake yesterday, the word anguish, anguish vs. anger. I got a mistake. So I thought when the word came up, question came up, anguish, I thought anger oriented activity. That's what I thought.

It is very possible here. Very possible here. You know why? Because we came up superficially. We didn't really did it and get rid of all our anger and hatred. We superficially come up. So sometimes come at this level, this is wonderful, beautiful thing. We're willing to do, inspire, everything. But when anything comes on the way, instead of developing more compassion and love, it picks up the anger. And that is wrong. That is the wrong thing. We have to know this is the wrong thing. Because what happens is that you reverse everything. You return back to where you began. Because the anger. Because of the hatred. You take steps back.

When I was a kid, there's a game, a Tibetan game we play, we’re allowed to play sometimes. That game is called ‘Path and Buhmi.’ Path and Buhmi. You play, you have some dice, throw, get certain number, then you turn, it is almost like, you know there's a game called Monopoly or something. Very similar to that. You get a certain number, you go up. And then you reach to a certain level. Suddenly you throw some number and you go rrrrrrrrrrrr go back. You're getting somewhere, and reaching somewhere, and suddenly go back. Rrrrrrrrrr back down. So not only one, but two, 3, 4, 5, fall down. So this is what happens. This is what happens.

So at this level, when we're building up ourselves to this much, and then suddenly anger, hatred popped up and overtaking our mind completely. You know, overtake our mind. Otherwise you're crazy. Too angry with your friend and your companion and thinking he or she is there to get me. Completely crazy. More crazy than the crazy person. But then that is how negativities get you. And recognizing that, realizing that, when that is coming up to you, you don't just submit. You just don't submit. And if such a situation comes, you should generate more compassion, more love, instead of indulging anger towards the other person, towards hatred.

You should indulge anger towards self cherishing, or self superior feeling. What you call it? There's some times, you even call it something called inferiority complex, or something, right? Superiority complex. And turn the anger against that. Against that. Against self cherishing. When we talk about pride, in the Buddhist field pride is a horrible thing, I think actually they're talking about superiority complex. ‘Because I am better anyway. I know better. They don't know enough. So I have experience. I know it. I know it for sure.’ So we do that, all the time. When we have these eight fears within the Tara thing, lion-like, that's what they are talking about. ‘But no one listens to me. I know the best, but no one listens to me.’ Or the ‘constantly, whenever I wanted to do it, they constantly obstruct me. Blog after blog. ??? Right? So that is called superiority complex.

So all of those will disturb your love, your compassion, your care. These are your target of negation. Here. These love and compassion, what you need it. Obstacles are the anger, hatred, the superiority complex. Or me, poor me. Inferiority complex. Poor me. Nobody's noticing me. I'm here for years, crying under the cow dung, screaming, but no one has ever heard me, this and that. And both of them here. Because it is our human nature. Because it is our mind nature. That is how mind encounters these problems. So here you are. Intelligent. Educated, in the normal sense of education. Well informed in the terms of the spiritual path.

And if you cannot handle this, who else can? And the best is you better handle it yourself, rather than try to go to some institutions. And they play with you. They have to play with you because they don't know what's going on. Maybe this is better. Maybe that's better. Maybe try this. Maybe try that. What else can they do? They are not enlightened beings. Physical things, they can take blood tests. They can take this. They can put you in MRI. Do this and do that. And CAT scanning and all that. Oh here it is. They can pinpoint. Mentally, they can't do anything. No matter how great the doctors may be. So they have to experiment, everything. Everything is experimental. One by one.

So the best thing is, try to handle it yourself, as much as you can. But then do not hesitate to take help too. Both. Psychological and chemical, if needed. Number one--try not to need it. That is the most important. Number two-- and if you need it, do not hesitate. Don't think ‘ha, I have Buddhist meditation, and that can handle it.’ Don't guarantee. But use your knowledge and see. Use your knowledge, experience, see if you can help yourself, great. If not, do not hesitate to take any help. Both. Psychological as well as chemical. That’s not against Buddha. Some people say, ‘if I take medicine it's against God.’ Definitely not true. Yes, the faults are there. For sure. And everybody has to experiment. Everybody.

Am I talking too much? If you really have strong love, then you have strong compassion. It's sort of automatic there. Really. There's not so much to talk. Just define. Love is pure the wishing to be happy. And compassion is purely freeing from all the obstacles, and difficulties, and suffering. And they will follow one after another. It is an automatic thing.

What one individual does, is go through your mind, all these thoughts that I have given you. Make sure the order is right. Make sure. Don't use the wrong reasoning. And don't rush it. Don't rush through. It is a lifelong work. Not one week’s work. Or two hours work. Lifelong work. It's constant, continuous efforts. Even a single little pebble, keep on delivering there, day by day. The birds built their nest. A tiny little sparrow. Birds. Pick up a little stick and fly quite far away and puts in their little nest. Right? So that's what we do. Pick up a little bit. And day by day it builds up.

You know what is our normal saying? A drop of water in bucket, one day fills the bucket. If you think there is some huge water coming in, and get the bucket quickly, deliver. Yes, nowadays you can do that for the thing. But mind, mental development, I doubt it, that there is some quick solution like that. It's very slowly moving. Very, very slowly.

Be aware of how you meditate. As I said, space in front of you, Lama Buddha Shakyamuni. And making the Seven Limb offering. That also. I mean we just go and say ‘I bow down in body, speech, and mind.’ But if you look in behind there, why do you bow? Because of appreciation. Because of appreciation of their activities. Admiration. Whether you physically prostrate, or whatever you do. But the real, the profound respect, is the appreciation.

Making offerings. Offering also, shouldn't think of a glass of water and piece of flower. Should think everything. You know, like in Six Session Yoga said Russian own go boom to a source who is a shown its own go. I and others. Body, speech, and mind. Virtues and wealth. And everything. And wherever, whatever, it is valuable. In the form of a mandala offering. Lawyer in London Ya Ma low torchon crucial. I’m picking up by my mind and offering to the Lama, Buddha, Dharma, Sangha, yidam, dakas, dakinis, and dharma protector, inseparable. And by your kindness, it may accept. Your kindness and your power. And I may be blessed.

I also need to purify negativities. Particularly that of anger and hatred, which is the direct opposite of love-compassion. Compassion, because of the hatred. Because of the anger. Anger brings hatred. Hatred brings violence. Violence brings violence. Continuation of suffering. So it is the direct opposite of the compassion and love, is hatred. Purify all negativity in general, and particularly that of anger, hatred. And act of violence. Hurting. Violence means hurting anyone, including our self, and any living beings. Physically, mentally, emotionally hurting. Anything that I have done by myself, and make others to do, and provided support for those who are doing, all of them I purify, with the application of the Four Powers.

I also rejoice the great work, activities of the Buddha, Dharma, Sangha, and all other great beings. I request you to remain with me forever, and give me guidance whenever, whatever is needed. I dedicate my virtues for all living beings to obtain enlightenment, with myself included. Myself included. I strongly pray to the from date on the job off Southall Jones all postponed that. The collection of all refuge. Lama Buddha Shakyamuni, the God of God. Tuan???. The Buddha. The Buddha Vajradhara. Submit. Prayer to you. So I may be blessed. We may be blessed to be able to achieve as we wish.

And OM MUNI MUNI MAHA MUNI YE SOHA. With the meaning OM, jewel mantra. MUNI, victory over delusions. Victory over self cherishing. Great victory over even the imprints of all delusions. Leaving the seed of your body, mind, and speech with my body, mind, and speech. With the constant continue pray and request. Light and liquid coming from the body of Lama Buddha Shakyamuni. Purifying all negativities in general, and particularly of all hatred-oriented negativities. My body becomes pure, clean, crystal-like light nature. My life, luck, fortune, spiritual understanding, knowledge, as well as development. Fully developed. Especially compassion, love, and appreciation of each and every individual living being been developed with me. And a duplicate Lama dissolved to me.

Okay. So this much for this morning. And when you do this sort of meditation, and that will have effect, some kind of effect in your mind. And anywhere, anytime during the day, whenever, some negativities pop their head, you have awareness and some kind of remembrance. And that will be helpful. And the most important thing is maintaining awareness and alertness. As much as you can. Whenever you have a fall here and there don't get surprised. It is very normal, usual. And try again. Try again, and again, and again, till you become perfect.