Archive Result

12

Soundfile 20071214GRJHMLBUD

Speaker Gelek Rimpoche

Location JHML

Topic Are You Ready For the Next Life?

Transcriber CM

Date November 2021

Friends, it is happy to be back in Singapore. And […] introduced the topic, ‘Are You Ready for the Next Life?’

I don’t know who can answer that question, can you? He really gave that quite a detailed explanation. It is interesting… past present and future lives. If you look in the world today, there are so many religious traditions… Buddhism, Hinduism, Judeo-Christian tradition. All of those. But the most important of them who talks and thinks about past present and future lives is Buddhism. It is the Buddha’s experience that he shared. To me Buddhism is nothing but Buddha’s experience —oh, when did you get down here? — so it is only Buddha who’s saying that there is a past, present and future life, and so it is important for us to notice that.

As [?] said, I searched everywhere for my past life, and there is no proof that there is no past life. Is it true? It’s very hard to find scientific proof that there is a past life and there is a future life. We haven’t seen it, scientifically. But at the same time, no scientist has ever said there is none. So it is a big dilemma, and a big questions remains. And those people who totally rely on scientific fact, many people will say that religious things are political stories, or something under that category, if you sort of dismiss it. There is no scientist has ever proved there is past present and future life, but there is not scientist has ever proved there is not. It is a question. So the idea is, we are better off if we understand, I mean even if we don’t understand, if we prepared for that, we are much better off. Because in case or if it’s true and you go through with it, it will be ourself who is responsible. So better be prepared.

So my topic that they’ve given here for me tonight is, ‘Are You Ready?’ So how do we know are we ready or not? So it is a really big question, who really knows? But Buddha has given us one sort of signal here, that is karma. According to the Buddha, every single thing whatever is happening within our life or anywhere, lives, is the result and consequences of karma. Nothing but karma.

So karma in essence… although, if you say ‘What is karma?’ People will simply say, ‘Cause and effect,’ or karmic law, karmic system, whatever they may tell you. But the reality is: Responsibility of the individual and it’s deeds. The responsibility of the individual’s deeds. And that is what the karma is all about. The goods things that are happening in our life are the result of our own good karma, and the bad things happening in our life are the result of bad karma. Judging from that angle, looking from that side, it looks like everything happening in our life is the result of our deeds, just like the crops are the result of the seed, the fruit is the result of the seed that trees grow. Just like that. It’s sort of takes its own evolution and materializes. So judging from that angle, so then what we see is virtues give positive good and non-virtues give negative and … [8:08 unclear].

So when they raise the question, Are you ready? — so they’re really saying ‘Do you have, do you feel comfortable that you have enough virtues to function [in] your next life.’ So what else are you looking in? How much virtue we have and how much non virtue we have. And that is not a mystery to us. Because our mind, our past, our deeds are not a secret to ourself. We know it, what we did. We know it, what we did good or bad or whatever we did. So that’s the question really saying, how much positive virtue we carry, how much positive virtue we have.

So since our past is [on the mind?] not secret to us, we can very well answer ourselves whether we are ready or not. Most probably, if you think carefully, most probably we are not. The chances we are not is much more than we are. So what shall we do? That is the most important thing. So it is simple. The answer becomes very simple — try to build up more positive deeds and have less negative and non-virtuous deeds.

Buddha himself has said: …[Tibetan quote from Buddha 10:40] Avoid negativity and build up positive as much as you can. Most important — watch your mind, tame your mind. This is Buddhism, stated by Buddha himself. The essence of Buddha’s teaching, or Buddhism is, reduction of non-virtue and accumulation of virtuous. Because virtues give us good positive result and non-virtues give us terrible consequences.

There is no mystery about it, it is quite clear. Our negative thoughts, harmful thoughts, harmful acts give us bad consequences: A. Bring unhappiness B. The result of our action will create discomfort, miserable, more enemies, and all of those happening as we see it. And then, beyond that, we have more negativities give us more pain. So that is quite clear. Negative, non virtuous brings us suffering and pain. It is quite clear to our minds, there is no mystery about it, it is quite clear.

Judging from that, knowing this, when you want to help yourself, it is the only way to bring positivities.

Buddha’s teaching, if you look at it, the most important of Buddha’s teaching are The Four Noble Truths. Absolutely. Truth of suffering, truth of cause of suffering, truth of cessation and truth of cause of cessation. So when you are looking at this, the first two, The truth of suffering and the truth of cause of suffering, gives us the idea of the evolution of sufferings in our life. Traditionally they call it Negative Truth. It’s evolution, the Cause of Suffering, [that’s] what is is.

Negativities. We call it karmic cause and emotional cause. Karmic cause is obviously, it’s clear. It’s the karmic result, whatever is happening. But the question comes, where does that karma come from, who created it, and why? Why? So these are the questions. It doesn’t come from nowhere. If someone, if Mr. A has done something, it should not be affecting Mr. B. It should affecting only A, him or her self, not affecting B, because B didn’t do anything.

So how did A do it? Because. At least us, those of us who are following Buddha, at least we have knowledge, or we have information, that negative karma brings suffering. Yet we engage all the time in creating negative karma, why?

It’s a fact. There’s no question, no doubt. The information is not affecting us at all. We don’t think twice. So whatever our usual habitual patterns, whatever it is we will follow. We don’t think twice. We don’t think twice, if we have to think about it, the hatred. We don’t think twice when we’re obsessed. Obsession, hatred. We don’t think twice if we’re getting jealousy. I mean without, effortlessly the jealousy will come out. Effortlessly hatred pop up, obsession pop up.

We don’t think twice. We’re already engaged in that. We may even try, even pretend to be trying not to be engaging, however we’re very strongly engaging, every time. This is in our daily life. We try to say prayers, we try to do prayers, do something. Even you look at the praying itself, saying, oh, I may get more money, I may have more successful, oh, if you’re a shop owner or something, oh, today I may have more business, tonight I take more money home, I’m praying for that. Or whatever, you know, if you look at that. So this is what’s happening in our life.

So, why do we do this? We have information, we have knowledge, yet you still engage in it. It is same thing, with the patients who have a disease, and who you know, you know that food is not good for you, this lifestyle is not good for you, yet you constantly continuously engage in it, why? You’re addicted. It’s very simple straightforward, We’re addicted. It is extremely difficult to get rid of our addictions. So we’re very much addicted for negative motions for negative activities. That’s the reason we don’t have to learn to get jealousy. I mean jealousy will be there, although there is not enough reasons why you get jealous, even then jealousy will be there. Popped up as strong as possible. It may be totally wrong with reason and still it’s there.

Because it’s an addiction. Anything that we have to do good thing we have to learn it put effort very hard work very hard to get it because we’re going against addiction. Swimming against the current is not simple or easy, and we don’t have that much enthusiasm either. We have knowledge, because knowledge is there there’s no enthusiasm. So lack of enthusiasm is laziness, in other words. So all our negative things — the laziness the addiction, all these habitual patterns, all of them will keep us in engaging in negative activities, constantly, continuously.

Although Buddha has made very clear to us, even you are involved in certain activities, every negative actions are purifiable. But we pay little attention. We heard about it, we have little interest about purification. A. We don’t know what to do, B we, well, it’s not really a priority.

So that is the reasons why we really seem that not ready for our future life. That’s why I stated most probably we’re not ready. Whether you yourself are ready or not, your mind is not secret to you. Think even one day. Take today alone. From the beginning in the morning until now. What did we do, what are thoughts are?

Mind is the most important. Every action physical, and sound, and physical whatever we do, it is the influence of the mind. So what sort of positive mind we have, what sort of negative mind we have. If we looking in today alone, you can almost judge from that because we probably did the similar to yesterday and the day before yesterday and so and forth, so at the end every week’s activity will almost be the same, and thereby every month is almost the same, and thereby every year is almost the same. And that’s how we know what we did. And when we really realize we are wasting our great time opportunity, and wasting great time. If you really do, and then we have to change our great addiction. This addiction and laziness are two really entertaining our life completely and not making the best possible out of life.

So what we needed to do? Very simple. I mean the whole thing: Take refuge to Buddha, Dharma and Sangha. Pray, that’s important. And also extremely important is Buddha’s teaching of love and compassion. If you look at it truly, all the negative thoughts, negative emotions and negative actions are lack of compassion and lack of love. Very strong self-cherishing and ego grasping. These two minds are really managing everything within our mind. So we have to challenge to our ego and egos grasping. As well as ego’s agent that’s called self-cherishing. It other words it’s me, me, me. That’s self cherishing: me, me, me.

So challenging the ego, challenging the agent of the ego are the most important thing that you can do, because the ego is the one who really dictating us to do everything wrong. Every action we’re taking, were creating negativities all the time. And that’s why were having problems. Because the purpose of the ego, really, is to maintain us as much as possible within samsara. Not letting you get out of samsara at all. Taking you away from nirvana. Honestly, that’s what the ego does. And the way how the ego does is as though you are great and that’s the best way for you to do. And that’s how ego leads us to do.

Anyway to make the long story short, the essence over here to helping ourselves to prepare for future lives is reduction and eradication of negative actions. All the negative actions we are automatically creating, somehow we have to change that. It is a change only the individual person can do, nobody else from outside. Second person can never do. This is the first person self can do. That’s why you make a difference in your life. Not other person, no? And it’s also you’re responsible. When you go, you go alone. You cannot take anyone else with you, even if there are some person willing to go, you can’t. It is totally alone.

I’m not very sure whether the Chinese history if you look when some emperor died, I don’t know whether they really buried those soldiers and generals and all this as we now when they’re digging in the ground and were seeing it, but I don’t know whether there’s really human being they buried or only figures they made to put it, I don’t know. But it could very well be possible. At ancient times a number of people they sort of buried them and killed them together. And if that happens, even though they forcefully did it, but when they died, you know each and every individual of those people gone it that direction, the emperor’s gone in that direction and everybody else gone their own way and nobody has really gone around. According to Buddha. Because it is the individualized karma and its the individual.

So that is the idea, reason why we are responsible for ourself. Whatever we did it, good or bad, whether the police came to know it or not, but if we did something wrong we’re responsible. When we dd something right we’re responsible. That is the principle of karma. If you make karma something very complicated — cause this, conditions this, motivation is this, and rule is this — yes you can. But if you make it simple, straightforward it is this, you are responsible for yourself. I’m responsible for myself, you’re responsible for yourself, each and every one of us, the day when you go you go alone Neither you can take attendants with you, nor you can take your siblings with you, or children with you, not even a pet with you. That’s the reality.

Traditional Indian cultures sometimes if the husband dies, they forcefully burn the wife together, committed. Old old time I’m talking about. Whether they forcefully burn the wife or not, after death the husband goes the husband’s way, the wife goes the wife’s way. What we’re able to do is kill the extra person, that’s all. Because it is karma.

So whatever we did right, no one can take it, snatch it from us. No power in the world can take it away from us. Whatever we did right, we have it. This is the basic principal of Buddhas idea of karma. On the basis of that idea of karma the cause and result. Or the cause of suffering and the truth of suffering and the truth of the cause of suffering. It’s functioning that way.

Likewise the truth of cessation, and the truth of cause of cessation, the two last Noble Truths. Two positive evolutions of the positiveness within the individual, the two last truths functions the same way as two negative truths functions.

So if one likes, if one loves oneself, if one wants to help oneself, that is the way how one helps. If one wants to get ready for your futures life, that is how you get ready for your future life. There is no other way to get ready for our future life. You can not buy future insurance, next life insurance, can you? Or it may be interesting if you open a new insurance company selling a policy of next life. Huh? My Buddhists may by; you may have some business there, I don’t know. But then the policy may not work, you know. And the present life insurance that we buy, you have to leave behind, you can’t take it with us.

[35.15]

Well, we may say, ‘Well, I don’t take it, fine, but I’ll leave it with my children.’ Well in the east, it’s a little better. But if it’s in the west, most likely your life insurance will land with the lawyers rather than your children. That’s what’s happening all the time. The children started quarreling between themselves and the lawyers have total advantage and they ended up with that. So no life insurance can make you ready to go in future life. No friends. No wealth. No wealth. In some Chinese culture, I don’t know whether it’s religious culture or not, when the person die they burn a lot of fake money saying that the person takes, right? So, well to begin with, it’s fake money anyway, so how much it’s going to be helpful. You know, it’s not going to happen. It’s sort of culture semi-religion — a lot of those things we have because it’s an ancient society. They’ve built up a lot of different culture through generations, through thousands and thousands of years.

Could be for the satisfaction of the individual, rather than that… If you can really, by burning money you could take it, all the wealthy ones would have burned everything. But the fake money is fake money, it’s never going to work, anyway, we know that very well, right? Fake money is never going to work. But we burn it; it’s not going to happen.

So normally in life we think what’s going to help: money. Friends. Family. But when you die, none of them help. So only what we left with us is our deeds — karma. They really follow like body and shadow. They follow always; karma follows us. Not others. Somehow whatever happens, karma is so funny, whatever happens, no matter how much time it takes, whatever happens somehow it never disappeared. Never wasted. It will pop up when the conditions are right. So it is almost like permanent until you’re [39:16 paid for it (?)] it pops up.

So, that’s what it is. And whether the next life or your death even is going to be — our death, my death — is going to be good or bad, it’s really depends now what’s happening. God death is followed as a result of good life. If we are good in life our death will be good. When the death is good, the rebirth will also follow good. Good follows good; bad follows bad. So in essence, the essence of the Buddhas teaching, honestly, is to help ourself by ourself. Because no second or third person can help. And your helping, we helping ourself is also now, not at the time of the death. A lot of us will think we’ll help ourself at the time of the death. That’s rather too late. That’s rather too late. We really have to have prepared now.

And it’s never to late, whenever you’re going to start preparing for yourself, it’s never too late. Because when is this future next life going to come up. One never knows. Whether tomorrow’s going to come first, or also called next life going to come first, no one knows. These are the Buddha’s words and it’s true, and it’s fact that we see every day in our lives. So it’s never too late. Never too early to prepare.

So the preparations that we have to do we do right now. We begin by looking in our minds. And the main negative thoughts, try to change it, make it positive kind compassionate caring thoughts. Our simple thoughts! Instead of thinking, ‘How can I harm that person? How can I — I’m going to accuse that person. How can really I attack that person?’ Instead of that, think, ‘How can I help that person? I will not harm that person. Will my actions affect and harm that person?’ And if you change that thought, instead of normal thought. Normally we think, ‘If I do this, will that hurt that person, so that I’ll be protected?’ And if you change that saying, ‘If I do that is that going to hurt the other person? I’m not going to do it.’ And ‘How can I help that person? How can I help people?’

I think the change really begins at that level, rather than you know worshipping and this and that. And change really begins at that level. And the sole goal and the purpose of our life as we put it in instead of being protecting myself as we look as our goal, somehow change the thought and make the purpose of our life making service to the people, how can I help? I think that is the first step even. Its more important than you know worshipping and this and that. And then that thought of ‘How can I help?’ will bring different methods including praying, worshipping, all of those. So I really understand, I think the change is really begin at the level of the motivation.

Once your motivation is right, then you can observe every action you take. Is this suiting the motivation that you have? Or is it going against that motivation? And if its going against that motivation, than you begin to see its not really a positive service helping attitude. Could be even harming, and that means non virtuous. That means negativity. And then easy to recognize, easy to avoid.

Truly from our level, how do we know what is positive, good virtuous and what is negative, and non-virtuous? Very hard to judge, very hard to understand that. Sort of normally you look at, if you’re hurting people, including ourselves — this is most important thing — a lot of times we say if you’re hurting others. But if you’re hurting yourself it is also hurting, it is also non-virtuous, it is negative. So just hurting itself as by virtue it is negative, whether it’s hurting yourself or hurting others. And the worst is thinking that for my benefit I would like to hurt another person. That’s the worst. So roughly that’s the basis upon which we will say virtue or non-virtue, whether you are hurting or not hurting.

So the moment you realize it’s hurting, then you know it is non-virtuous, so not to do it, [not to in case ? 48:28].

So if you move from that angle, then life will improve day after. Then, take refuge to Buddha, Dharma and Sangha. That is the protection we are seeking. Why Buddha? Why not a deity in the corner of the street? Why not this and that? Because there’s a very important reason why Buddha, because Buddha went through this, and Buddha himself is free of all these pains and fears. And Buddha knows the best method of helping others to get free because of his own experience, because of total enlightenment, total knowledge. And Buddha has compassion that does not make difference between the people. If we go and take refuge to somebody, some individual person, who he likes helps more and who he doesn’t like helps less. Or may even harm. And that’s the same thing with the spirit and all that. A tiny little thing somewhere something a little bit wrong and they get mad, and hurt you.

Buddha never does that. Buddha’s commission, love and care has no difference among any living beings. Not only this, but if you look at it, early Indian maha panditas, if you look in there say, you know [Tibetan quote 51:02], one of the great Indie masters called Dharmakirti. Dharmakirti said [Tibetan quote], why we call it Buddha is free of attachment? Why we call it Buddha is full of compassion? Because, he said, in Buddha’s mind an individual who would come to see Buddha and give the massage with sandalwood oil or one who come with a chisel and chop the body of the Buddha, and for Buddha there is no difference between those two, one who’s coming an chopping his physical body with chisels and one who’s coming and giving sandalwood oil massage — and that’s why its called ‘free of attachment.’ That is the Buddha’s compassion. That is the reason why the Buddha is fit to take refuge, other than anything else.

So taking refuge to Buddha. Buddha automatically brings Dharma, because Dharma is the real spiritual development within the Buddha is Dharma. And that who practices becomes the Sangha, that’s why we have Buddha, Dharma and Sangha as our object of refuge. Seeking protection. The Buddha himself even said it quite clearly, ‘Those of my followers when they die if they keep on thinking of me they will not take rebirth in the lower realms.’ Simple, easy way of going by remembering Buddha, Buddha’s kindness, Buddha’s compassion, Buddha’s great deeds. And Buddha, even the physical image. Mind itself will help.

So, but that will be temporary one. But the permanent help will be for yourself, try to obtain nirvana. The way to obtain nirvana is — what is sitting against your own nirvana? It’s your ego, nothing else. If you can defeat your ego then your are defeating your ego grasping. If you are defeating your ego grasping, you’re defeating sources of all negative emotions. If you are defeating sources of all negative emotions, you defeated negative karma, because it’s all linked. This is how cause of suffering brings suffering; just reversing it is the way to go.

So even if we don’t get there, at least to have kindness, compassion, caring and a good heart. His Holiness the Dalai Lama calls ‘a warm heart.’ A warm heart. A person to person caring, loving. Rather than looking at them as some kind of enemy, so then cold shoulder giving, give a warm heart.

So most probably every day, whatever you do, that is the most important. A period where we say, ‘I’m practicing dharma’ and say like, I don’t know, 5 minutes in the day somewhere, and folding hands, burning incense, banging gong and doing all this, and then most of the time and you know thinking, you’re completely controlled by negative emotions, doesn’t help much. Better than nothing, sure. Doesn’t help much.

Anyway, I’ve been talking a lot of nonsense to you. If you think that it’s nonsense, throw them in the garbage. And if you think that there is some help, please take it in, and try to help by yourself, for you. Remember, no one else can help you other than yourself, okay? That is a fact. No matter who ever says what, you are the only one who can help yourself. Nagarjuna, the great Indian master, has said, [Tibetan quote 56:54] — ‘You yourself is your leader. Who else can lead you?’ That’s Archaya Nagarjuna said.

So, you’re responsible. You can’t look right or left, it’s you, and you only will make a difference to your life. Again in short, the way and how to help yourself is to bring good, kind, loving, caring compassionate heart, or mind. Don’t let the mind go under the control of ego. You manage your own mind. Bring good things out of you — compassion, love — don’t bring bad things out of you — the hatred, jealousy, obsession. And that’s if you make it your life, by the time you go, you’ll go well.

That’s about it. And I should say, ‘Shut up’, myself. And say if you people have any questions I’ll be happy to answer one or two. Yes, sir?

59:00

Q: (unclear)

R: When you talk about the three yanas, it’s pratyeka buddha yana, shravaka buddha yana, and Mahayana. Three. And it is… The shravaka is normally during the Buddha’s lifetime those who listened. Pratyeka Buddha is supposed to be appearing in between the Buddha, official Buddha’s, there’s a gap when there is no official Buddha. In other words we call them self liberating person. So probably their wisdom is within their own knowledge, their own knowledge of their own life’s, life after life’s knowledge, there may be materializing at that time. There are a lot of people who think Pratyeka Buddha is just born, and somehow they made self-liberating by themselves, and no masters, no learning, nothing and they get wisdom by themselves, because the name says ‘self-liberating.’ And also the period of time when the Buddhas are not there. So the people will think that way. But most probably their knowledge, their information is life-after-life’s deeds rather than one life suddenly pop up and suddenly develop everything, suddenly become Arhat — I don’t think it works that way. That’s my simple thought, I’m not saying it’s Buddhism. It’s my thought. Yes sir?

Q: (unclear). How can we know for sure that there will be a next life?

R: Well I told you earlier, right from the beginning. Truly speaking, truly speaking, there’s definitely a next life. Truly, there’s definitely a next life. Not only Buddha said so, but if you look at little kids, look at their behaviors, look at their functioning, some are automatically sort of learned, how to be a good person. Some are happy to be hurting. Look at kids. Some are very happy to go outside and hit insects and kill them, and play them, torture them. Some are totally against. Who taught them? Maybe the parents did, but many of them. Twins, one will do that, other won’t do that. Who taught them? These sort of things, there are a tremendous amount of logical, understandable signs it is consequences of previous lives there, for sure. What I’m saying is, there is no what we commonly accept scientific proof. It is not there. No scientists have studied that. If scientist have studied that and declared there is no previous life or future life, then it’s a different question. But they simply did not look into it. And if they look into it, whether they’re going to find immediately or not, that is another question, too. But in reality there is definitely past life, future life. Logically we can understand. Not just really on Buddha said so. But for me or for true Buddhists, Buddha said so is good enough reason to believe. But then I don’t want to rely on belief. But even you think about it that’s the reality.

1:04:00

Q: [unclear]

R: Well, belief is another one, okay? Not necessarily we’ll follow the belief. But what I’m saying is there are strong reason beyond the belief, you can see it.

Q: [unclear]

R: I have no idea what Islam says. I don’t know. Judeo-Christian tradition talks about the present life. Can I tell you one thing? I know nothing about the Judeo-Christian tradition. However if you — I live in America. So when you see it, they going to the right side of the God, or the wrong side of the God. Right? Don’t they? They do talk bout it, right? Right side of God, or wrong side of God. But who’s going, who’s going to the right side or the wrong side? The present person died, so no longer exists. So who’s going to the right side or who’s going to the wrong side? Who is that? So it looks like [in] reality they’re accepting someone, some continuation of individual even after brain dead. Permanently remain in eternity — who is in eternity? So it’s easy to say… And then you know, Judeo-Christian tradition is not just — it’s an extraordinary, it’s a great quality in there, maybe everything is they don’t talk about it. If you really — they are, talk about mystical aspects of it. And if you look at Jewish Kabbalah, there’s Kabbalah aspects of it. And if you really begin to look at it, it’s great detail. It’s not just Sunday service singing along is not the only religion. It’s much more deeper in that. I mean our the centuries they ma not be, since understanding is lesser and lesser, so the priests is talking less and less, probably… They talk about eternity, somebody must be going into eternity, who is that somebody? The person who died is dead, no longer there. Sorry. I don’t mean to hit hard on you, but.

Q: [unclear]

R: Yeah, try to what? Well, ego is terminology created by psychologists to actually to build self-esteem. But people use ego as, ‘Oh it’s your ego talking.’ ‘Oh it’s your ego looks down on it.’ So I’m using that language from that angle. So you ask very deep philosophical question. Maybe it’s my fault; I use ego as projection. But really when you look at it, what it is, I will simply say, looking at the time, I will simply say one single word answer, and that is, ‘Impersonator.’ Pretending to be me. Thank you.

Q:

R: What I say is physical, material things we cannot carry from this life into the future. But karma, I believe, it is something like an imprint, imprint, almost like an IOU note type of thing. But IOU note is written and signed and sealed and within that maybe not, but sort of imprint, imprint on the conscious, so when the conditions are right it materialized, and it is the seed or responsibility, something that is stuck with our consciousness. With our consciousness, honestly. As Buddhists we don’t call it soul, we call it consciousness. It’s different terminology, it’s different meaning. The soul has to be permanent and this and that, and that might not be in the Buddhist understanding, but consciousness, is the continuation of discontinuity. Impermanent one, always functions there. So that carries the imprint. I believes that’s how it transits through life, as an imprint on the consciousness. It’s not an article that taking. Perhaps it is the only karmic experience sort of thing that transits through the death transition. Implant, that’s why imprint. Implant in the consciousness. [Q: It is two separate…] No. It is implanted in there, it is deed. Karma I won’t say, it is consciousness. Karma is somehow stuck on the consciousness. And karmic imprint is stuck on the consciousness. And consciousness continues. And when conditions are right, karma materialized. That’s my understanding. Thank you.

So maybe we can call it a day. And thank you so much for coming. And thank you for organizing. And thank you so much for…

[end]