Archive Result

Soundfile 20090530GRVTCompassion

Speaker Gelek Rinpoche

Location

Topic

Transcriber Suzanne Darragh

Date 2009

0:00:00.0

Lovely place. Never been in […] before. That’s not true. Yes, I’ve been there once, long time ago, maybe about 15 or some odd years ago, a small retreat center somewhere with an acting chief I think, that’s vaguely remembered, so the reason why I remembered is because I saw the tail of the tiger at a retreat center called Tail of Tiger said by […]. So, I saw that, that’s why I remember. Otherwise, I thought I’d never been here. That’s not true, I just remembered. So anyway, regarding mountain sites somewhere, I’ve been before, but this site I’m entering I’m sure for the first time. It’s a beautiful time, beautiful weather, weather’s very nice and thank-you, for all of you for coming here. Thank you for Jewel Heart to lending this park and now today’s topic is the compassion and the wisdom and which is Tibetan Buddhism has nothing else to say except for compassion and wisdom and that because of his Holiness the Dalai Lama, who Tibetans’ consider is the living Avalokiteshvara, sort of a Buddha of mercy and so that’s why it’s sort of close to compassion and how compassionate His Holiness is so I don’t have to speak to you or not. So, I believe that’s the subject that I have today too. One thing I like to emphasize is the moment when you use the word compassion. It is such a beautiful word; it inspires people and it’s great. However, people always intend to look out the moment we say compassion, what do we see. Someone suffering, having problems, and we are there to help to protect and support. That’s what we, all of us look. Which in a way is the truth, but on the other hand, if you don’t look inside, inwardly if you don’t look inwardly, you look always outwardly that will be a little problem. A lot of compassion that we talk, it becomes such a, ‘oh, I don’t know what to say’. If it’s a nice word, a nice thing, people understand, also have compassion yah yah. But has not so much feeling of individual, it is the compassion looking for the suffering. It is not bad, I’m not saying that, so do not misunderstand, it is definitely correct. If you do not have compassion for those who are suffering, then we are horrible. Particularly the people who are suffering under the wars.

0:05:04.7

Whatever [..] said, we still, we the United States of America, still in the war, with the two wars still going on, still going on. That’s what I’m wondering, in case, you have government been elected as president, you could have cut the war. But whatever, you’re still in the war. Two wars still going on and hopefully, […] what’s happening in Pakistan is not as we see every day and we should definitely have compassion and feeling for those people. If that situation doesn’t work, we’re going to have a third war. Iraq plus Afghanistan plus Pakistan and then we talk about Iran and the crazy North Koreans. And so really when you’re looking at those situations, we should have compassion. Compassion for those people, the innocent people who are really going to be caught in between. Even in Pakistan, and what are we looking, you know, when we see the TV, we see the bystanding innocent people, from the homelands, moving their loved ones, getting wounded for nothing. […] It’s horrifying. And, if you’re looking at that Sri Lanka thing, literally millions of people, just driven homeless, just driven away and horrible situation. If you don’t feel compassion for that, you must be something else. So, we should definitely feel, not only compassion as a pity feeling, but compassion as though we ourselves are going through those pains. And as it becomes our personal problem, and we try to help them. Stop, people go out of our way not to increase this. All that unnecessary. Along with that, our fears will also rise within us and afraid of all kinds of things. We just now passed eight long years of Bush administration with fear dominating everything, everything.

I travel a lot and plan to give talks like this and I’m here to talk to the Tibetan community tonight, all these Tibetans here and getting together so to talk to them so I came, and I travel for things like that, those things. So, I travel a lot [… … … …].

0:09:52.3

Everything else and I’m just waiting for another [ …]. (Laughter) Almost, almost, almost.

In the beginning with the check in, coat, bags check in and then coat and then shoes and now it’s regular. You take your shoes off and right from the beginning you put that through, and this is really and then you think about it. Really America. People who used to know and protect our freedom and you know and really, we have to take off our shoes and put over there and all fear. All the fears from the Bush administration, is it a true genuine fear or a political [….] whatever, people are afraid. In the name of safety, people are afraid of getting killed or die. You rather take your shoes off than get killed. So, the fear comes up and you’re willing to sacrifice and that exactly shows how our emotions control ourselves. Can you ever imagine American society is willing to adjust cutting through or rather cutting down individual rights? Ah, you know when that […] people are passing through, rule after rule. People can listen to your conversations, and they can arrest you without giving any reason and hold you for months and years and don’t even know where you are. And when I was under the Chinese communist control and that was common every day. But never in the United States, but we are sort of willing in the name of safety to do that, to tolerate that. And that is fear. Fear is the one who really play people to that extent. So that’s why I’m saying to you, what I’m really saying is the negative and a positive emotion make a difference to the individual and this is the life, our lives. Negative emotions such as fear, anger, and hatred, dominated our lives. Although the wise person like His Holiness, the Dalai Lama and he himself said on the twelfth September two thousand and one, he wrote to Bush, the president and he said this, … I can’t express his sympathy and concern

and controlling and everything. And he even said, now this situation I hope will not go through any violence. We hope to be able to solve that through non- violence. But then, you know, he remembered, the country is such, that mood you won’t have non-violence at that time. And those of us, few who feel non-violence have to maintain our mouths shut because people are afraid, and they are right to be afraid. Of course, what happened 9/11 is a frailty, an unprecedented thing, so they would get access naturally, they have a right to. And even though you have non-violence in your deep heart, given that, you just have to be quiet for a little while. But we don’t forget the principle of non-violence.

0:15:14.5

The reason why we never forget the principle of non-violence we know, at least for me, I’m supposed to know, so the violence, hurt people. Violence brings violence and non-violence sooner or later prevails and it brings joy and harmony and peace within the different societies. So that is why in your heart of hearts you do choose non-violence as a way to maintain the peace in the world.

2002 January, I went to India. The moment I reached there early morning, two or three on a Sunday morning and I went to the place where I’m staying there. And about seven thirty the telephone woke me up and it was a good old friend of mine called [….] who happens to be the prime minister for Dalai Lama’s […] government. So, he told me, I heard you have come today. And I said, do you know an old class fellow, so I said, ‘oh yes, you have such a secret service, so efficient. I come here just two or three hours ago and then you already knew’. And he said, ‘ah, no, no, no, I heard from some people who are living with you in Michigan’. He said, ‘we have today a conference would you like to come?’ I said ‘ok, I’ll wipe my face and then come out’. So, I went there, and it was a big conference, big conference and then the huge banners hanging outside there and then you know that says ‘non-violence as anti-terrorism’. That was the name of the conference ‘non-violence as anti-terrorism’. So, I must admit, you know, I’ve been here for one year bombarding twenty-four hours a day, bom bom bom everything, so it’s a little uneasy for me, ‘non-violence as anti-terrorism’. Something like I’ve never heard before something like that. And then when I went in, avoid those old Indian leaders who used to be associated with Gandhi. Gandhi is the personal secretary and their associates and all of them one after the other and they’re speaking the value of non-violence on the basis of Gandhi’s experience. And I really, you know, makes sense, and realized how important that non-violence really is. There is a woman I know in Washington DC. She was there, and I told her ‘Do you see the difference between what we hear in Washington and here? She said ‘of course, yeah’. I said, ‘can you see it? she said, ‘wow it is different’.

Really true, non-violence has a tremendous […] although it’s hard to handle non-violence, particularly when someone is extremely angry and ready to hurt you and kill you, then thinking of non-violence is very hard but Gandhi did it, and Martin Luther King did it.

0:20:03.2

And Mother Theresa did it and His Holiness the Dalai Lama is doing it. So, it is hard, it is difficult but for the long run, it is really profound because it is non-violent, it doesn’t hurt people. So, the hurt brings hurt, hatred brings hatred, and the reason it becomes violent and destructive. And that’s what we are seeing when we begin to talk the wars. That’s what’s happening, that’s what’s happening. And that’s where we are personally, personally involved, even though you’re sitting in the Burlington […] or wherever that beautiful mountain and wonderful peace area, but it’s still our own, the money that we pay as a tax, or everything is going in that direction. So we are, it’s not even indirectly, we are somehow directly involved in that. So that we are really heavily involved in that violence activity. We need to balance that. The way to balance is, there are so many ways as you know. So many ways you can do. You can apologize and do all that, that is one way of doing it and mentally, you can commit yourself for compassion, caring and loving and love for, you know like buddah says, have compassion to all living beings, all and they call that all matter of sentient beings. Every living being is called mother in the buddha’s words. And that is how Buddha managed. And whether we can manage or not, at least we can have compassion, love, and care for all living creatures. Not only are human beings and each and every one of them […] plus even those little creatures, but they’re also running around trying to get some joy and happiness. What do you think the cockroaches are running in your kitchen? For what? To get some food. To get some food. That doesn’t mean you encourage them by throwing food in the kitchen and build the population of cockroaches in there. But still, you can have feelings for them, compassion for them, you can fight or throw food outside for them to go and get it. Isn’t that funny? If you throw food for cockroaches outside, then the birds will come and eat the cockroaches up. That I think you call that karma. Very strange, very strange. That doesn’t mean don’t give them food. So, if you throw food out there the birds will eat cockroaches so better not throw food out there. You don’t want them inside, don’t kill them, and easier way to get them out. Anyway, well my main point is everybody’s running around trying to find some joy and happiness. We the human beings do the same thing, everybody does that.

We’re running around, trying to get something done, something that brings happiness or something we may say ‘I had to do it’

0:25:09.1

It’s really looking for happiness and joy. The main thing, if you’re looking at war, those little kids of you know, seventeen, eighteen of that age, picking up and running around with guns. I don’t mean our soldiers, that are at least older. All those people, they are also looking for happiness. Running around with guns. Guns, looking for happiness. […] They think they’re fighting for cause, whatever reason they may have it. For the service to land or God or whatever. Whatever the reason they’re carrying the guns around and they’re looking for happiness. And, when they saw the happiness, they shoot them, that’s how the war does. So, if that’s a small object of compassion then what is, isn’t it amazing! Really running around with guns looking for happiness. Then they say I’m looking for enemy. Why do you have to go and kill the enemy when they won’t kill me? The same goal, same purpose.

[..] in the bush used to say what pre-empted, before they can rise, and we kill them first. And then there’s something they do, I guess you can call that ignorance and confusion in the world. Buddha says our lives is completely controlled by ignorance and confusion. I think that’s what Buddha meant. So, if we are looking for better in our life, or from the Buddhist point of view, lives. That’s life after life. Life and lives. We need to look for compassion, we need to look for care. Compassion’s nothing but caring. And then we will say, caring, caring, what kind of a picture do we get. Caring. We also have a different type of picture. Caring means someone who cares who’ll be able to help the person or give them food and shelter and nourish them and that is one of definitely caring and there’s more than that. The more is, you know, what the needs of the individual. I don’t mean we judge what they need, that’s really important again, you say what the needs of people and we begin to judge, that’s what they need, that’s what they don’t need it. And we’re very good as Americans, judging for other people what they needed. It’s not good. We do. I don’t mean that at all. The real need of the individual, again, the desire of the individual, desire of the individual is joy and happiness. Believe me. No matter whoever, wherever, whatever they’re doing as I said earlier, the creatures that are running around and the big people who are making policies in the big government offices. Everything is looking for simple joy and happiness. Policies are making for that purpose. Creatures […] for that purpose. That is what we as human beings and living beings look for. Do we really create chaos, or do we really create happiness? We don’t. Even though the big people who are making policies creating suffering, they’re not creating joy and happiness. Bush and Rumsfeld and these types of people who are sitting in Washington and making policy decisions to hurt people. Thinking they are protecting America. Even Dick Cheney was wrong today, and they yell and scream saying that we had been protecting and that they did this and that, right? In the heart of hearts, I’m sure they did that. I’m sure. I have not a single doubt they did that. In their heart of hearts. That is stupid. Stupid. You hurt people, they hurt you. Really, they hurt you. Obama, fortunately alright, creating Obama mobile, then people create, there were scenes of US in big play. If they cross that, it will help US security. It’s the truth but it’s very hard to see. Even Obama had hard to convince people who are military or whatever it is [….] But the truth is, non-violent actions, as I mention will help you serve the security and peace and harmony. And if anyone else hurts you and they will, they will […] even little ants try to bite the feet of elephant. They’re so small right? May get […] but they bite. And that ay make no difference to the elephant whatsoever. But still, from their point of view they did. That is how our emotions work. That’s how our thoughts work. And that’s why compassion is the answer for our needs. For peace, for harmony, for peace, for joy, for happiness. Americans, really, they do their own business. They go around, they do their business, they don’t care. We mind our own business, that’s what we do, don’t get into unnecessary trouble, they kill for these things. That is, I’m talking about the bigger way. And this same thing applies to a small personal level. Personally, individual has to do the same thing. Sometimes we are good at talking about compassion, we’re good at talking about love, but we have difficult to adjust.

0:35:04.8

Sometimes we can be quite mean, injury too, particularly to our mother-in -law as well as to our daughter-in-law. And our in-laws are sometimes difficult. Something or do we talk about the nation. Here and personally. If you try to look good to someone, constantly, continuously, every day, and that other person is also a human being. Even they don’t like you, they will reciprocate. They’re human beings. They have a good nature. That’s a good human being. Whether you’re going to bring out the goodness of the human being, you’re conveying your family, your things, whether you’re going to bring the goodness of the individual or the harshness of the individual. We all have both. We can be very mean, we can be very tough, we can be very stubborn, we can be very generous, very kind and very wonderful and open. We do have both qualities. All of us. No matter however you deny, or you don’t deny, and it depends on the self whether you’re going to bring the goodness of the self or the harshness of the self. Also, others. You may say, well I like to be good, but so and so is so mean and they get to me all the time, all the time and say to me, do this and that. At the same time, if you want, you’ll be doing the same thing. You don’t do the same thing. You try to be good as we say we do, and that other person cannot be bad bad, all the time. We draw the harshness and the hardness of the people by each other. We can also do the goodness and the kindness of the people to each other; this is in our own hand. Not only each other but yourself too. Yourself too. That’s how I tried to begin the talk saying that compassion also must look inward. Inwardly to the individual. You must have compassion for yourself. Some people don’t like that idea. Maybe grammatical is wrong.

Maybe, I don’t know English anyway, so it doesn’t matter. So, it maybe grammatically wrong, it doesn’t matter. You may call it love for yourself or whatever, but there won’t be any love if there’s no compassion. Or other way around. If there’s no love, there’s no compassion. You care for yourself, you care for the other, you love yourself, you love others, so you have compassion for yourself, and you have compassion for others too. By the way I’ve been talking compassion and love.

Sometimes you be wondering sometimes, some people wondering, what is the compassion all about? It’s very interesting. I had a funny experience. One of my late master’s, his Holiness the Dalai Lama’s senior tutor [..] Rinpoche.

0:40:00.6

(Sound of rain) It’s not raining right? Oops, suddenly it decides to stop.

So anyway, without all these Tibetan protocols, somehow, straight out of my mouth, cos you know Tibetans, when they’re asked, ‘what about traditional old culture, there’s some funny protocols, some rules’. So, when we were having lunch, straight out of my mouth ‘what is this compassion, love is all about. What is the difference? What is it?’ Look, you may […]. And then [….] this sentence I can’t withdraw right? So, he was eating and he’s using napkin. He picked the napkin up, showed me, this is compassion. He turned the napkin out and said this is the love. Sounds very tame. And thinking about it, so it is one mind, one napkin. One aspect is compassion, the other aspect is love. So, love wishes well. Love wishes well. And compassion wishes joy to the individual, removed from suffering, more suffering, more pain, more suffering, that is compassion. It is one mind. So, there’s not a huge difference between compassion and love. Two different aspects. The mind that wishes joy, happiness is love. So truly speaking, when people say I love you, it really means I love you, I wish you be happy, enjoy. And I care for you. It means, not a pity feeling but I care, so that you have no suffering, no pain so it’s Buddha one mind, two different aspects. And the care comes first actually and when I care about you then I wish you be really happy and enjoy. That care love brings compassion. Compassion is a result of love and that’s all there really is. So, when you see strange people, strangers outside suffering, that’s more or less, it is compassion, but a lot of them are pitying, […] according to the Buddha, you really go deep. And the real compassion is the result of love and much deeper that simply feeling sad or even feeling unbearable. Much deeper, much more persona. So therefore, I’m going to say, love and compassion is very, very personal.

Interpersonal. I’m not sure whether that sentence is correct or not. Personal touch individual feeling. Individual feeling, Dalai Lama says, ‘learn from the heart of the individual;’ he used to say at least, ‘learn from the heart of the individual’. It is really from the individual, from the deep heart of a person who really cares, and they feel. So, deep heart who really cares and feels is at first to yourself. You can’t ignore yourself and try to bring compassion, overall compassion, it doesn’t work. We all try for that. Numbers have tried. We’re in a habit, we will say I don’t care for myself, but I like. Good professional people, like the caregivers’, very often they say, ‘I don’t care for myself, but I care for my patients and the personal ones I’m taking care of.’ It’s very true, but on the other hand, if you are not there, how can you take care of others? Besides, if you don’t care for yourself, who else is going to care for you? Are you expecting somebody, the patient, to take care of you? It’s not going to happen. Whilst they may have love, the patients may have total love for the caregiver, even then, what can they do? They themselves [….] how can you help? This is the advantage that Buddhists mastered from India when they came to Tibet, they gave that as an example. When you can’t take care of yourself, how are you going to take care of others? If you don’t know how to develop compassion for yourself, how are you going to develop compassion for others? If you are incapable of loving yourself, how are you going to love other people? These are the points that Buddha raises very often, and they are important, particularly relevant for we Americans, because we are good at looking at others, I’m talking about. Look good at somehow, we know what to do. We tell them what to do, we’re good at that. And then you don’t know what to do yourself. So, when you can’t have yourself, you can’t have others. So that’s why I said first, compassion and love must follow. And if you know how to help yourself, how to be compassionate to yourself, how to care yourself, then not only you can share others, but you can also do the same thing what you did to yourself. You don’t have to learn what can I do for you? Isn’t it? So anyway, that is the essence of compassion that I know. This is always beginning with the individual.

0:49:56.4

Compassion here, I don’t mean the physical difficulties and pain we are having to master. That’s part of it, but that’s not the only one. More, more than that, the most important mental and emotional. Especially, maintaining the emotional, if you don’t have it yourself, who else is going to help?

When I said mental and emotional, I mean watch your mind. See whether your mind has been influenced by hatred, or obsession or jealousy or what.

a; knowing. b; to analyze your own thoughts, ideas, and composition of your own mind. If it’s overpowered by the emotion of self-pity which automatically becomes depression anyway. Or, if the individual is controlled by anger, or hatred, which automatically becomes hatred if it’s anger. If you don’t take care of your anger, it will become hatred. Otherwise, where does hatred come from. It doesn’t come out from shower, whatever sound we heard a while ago, or it doesn’t pop up like toast out of toaster. That anger of ours becomes hatred, and the fear and the confusion helps with [….] years of Bush administration. So, these are the pointers where you have to watch yourself. And if you are controlled by those emotions, then you have to help yourself. And besides that, noon eels can help you. No therapist, no lamas, no masters, no censors, no ministers. It is you. You are responsible for yourself. Good or bad deeds. You’ve got to be alert; you’ve got to be aware of where your mind is. If it’s controlled by anger, hatred, obsession, or is it controlled by joy, happiness, peace etc.

Or you just be in-between, nothing going, sun rises, sun goes out, sun rises, sun goes out. Lot of people spend time in this way, which is [….], not enthusiastic enough to utilize this wonderful mind of ours. Our mind is such a fantastic, you can do anything you want. You know by this time, what your mind can do. You know what we talk about Buddha, taught all knowledge, you know Buddha is the mind that made it. We talk about those great scientific achievements, Einstein and so what, it’s the mind, without you and me, it’s the mind. So, we have this beautiful, unlimited capability within our minds when we don’t utilize is our big loss. Big loss, honestly. It’s a big loss. We don’t become younger every day, do we?

0:55:14.5

My glasses, the power goes up and up which is a clear sign of capability of my eyes are going down and down. Right? And so does everybody else unless you are near sighted or something and then it’s the other way around. Otherwise, that’s exactly. So, use your brain. That’s a little funny word. Little nonspiritual word. Taking advantage of this absolutely beautiful mind of yours. Try to build compassion for yourself, try to help yourself. Once for all, to cut all our pain and suffering that may come up life after life. This life is capable. If we use, it does that. This life provided the Buddha. This life provided all genius. Materially, spiritually scientifically, everything. That’s what we have. Do not underestimate yourself. Take total advantage and that is how you help yourself. Once you know how to help yourself, you know how to help others. Exactly what you do to yourself, you do to others. I guess I’ve run out of talking to you, I have nothing more to say. If you have any questions or something, I’d be happy to share a few words. If not, then I’d like to say thank you so much for coming and hopefully come back and talk to you again.

Yessir?

We are thinking directly. Maybe quite difficult for our own capacity. Because you know, the health, what we are looking at it, changing, right? Changing the better positive way. So how we can change toa better positive way. Through a variety of mean, through the power of spiritual capabilities, through he power of a miracle, through the power of a monetary, through the power of wishing, through the power of the mind and all kinds of things. But [….] to have some direct change through the power of miracle or through the power of monetary is out of the question.

1:00:11.5

So, through the power of wishing and the mind, through the power of prayer, we can try to do that. We all do prayer, don’t we? We do pray, so prayer has a power. Through the power we can try to help but how much is going to effect is, depends on the condition. Conditions of the karma of the individual, condition of the karma of the person who prays. Condition of the connection between that individual and the person who is praying and all. When the conditions are right, things materialize. That is the nature of reality and that is what the Buddha called, the truth. It’s wisdom, dependent origination, which is, when the conditions are right, it happens. So, we will contribute towards the condition, whatever we do, whether it’s going to happen directly, immediately, or indirectly or slowly, every effort has a value and its cause, and it makes a difference. I guess that’s all I can say, Thank-you.

Yessir?

Heart, in traditional Tibetan or Asian, represents mind. All the students […]. So, jewel like a heart, jewel like a heart, a good heart, good quality heart and that’s the whole idea. Compassionate, caring heart. There’s a […] called Tara, maybe you are all familiar and there are a number of different versions of Tara, one version is called Chittamani Tara which is heart- jewel, so they borrowed that name from jewel-heart, rather than heart-jewel, so that is the whole idea. And we’ve been a very young dharma center, although very, very small, we work hard to contribute whatever we can to the needs of people. That’s what we do. Many from the Tibetan Buddhist tradition. Also, we’re trying to preserve and trying to promote Tibetan culture and language and also relieve the suffering of the Tibetan people by providing seven schools and occasional trainings and handicapped and orphanages back in Tibet in remote areas. And then we also provide to the service of our numbers of people here, do various teachings, classes, and all valuable tools in those different branches in our Centre, as well as through internet, online, so that’s what we do.

1:05:23.8

So, Tuesdays and Thursdays. Tuesday I’m normally Ann Arbor, Michigan. Every Tuesday I try to teach and every Thursday I try to teach in New York city. Tuesday class available online. And then we have a weekend and things like that, that’s now finished [….] […] A memorial weekend we had, weekend of compassion, wisdom and now [….]. We call that […] support of the […].

And then we do have a summer retreat coming up, July 24 through to August 1. That will be in Michigan. We have autumn retreats; we do all kinds of things anyway. So hopefully it serves some people. Our main goal is to relieve pain, to give a little relief to the so much pain we carry, so that is our main cause. Thank you.

Yes?

It’s so powerful. You’re not the only problem. I’ve been in this Tibetan Buddhism ever since I was born seventy years, and laziness does come. Sometimes overtakes, it’s the truth

through reality. We do. But the most important thing is not to give up. Yes, some of us used to have daily commitment and this and that, but the most important thing is never give up. If you fail, get up and move. The point is this. We’ve been told so many times, Buddha is fantastic, there is something called enlightenment, and you can get it and this and that, we’ve been told. But we really don’t have a true example of inspiration, that is our problem. Role model, good inspiration, we don’t have.

1:10:00.0

Once Baba Ram Dass asked me, you know I heard so many of these Indian Tibetans, did this and got this, and this; do you really think with the western culturation /partition do we really have a somebody and then before I answered, he said, I want to tell you one thing. Don’t give me that and this through academia. I don’t know why he said that don’t give me that. Who really have a practice, daily anybody have anything? So, I said, what about Alan Ginsberg? So, Ram Dass thought for a while, he was very supportive. His early support I looked for. So, relying on a true role model to inspire and that contributes to our […]. If we see somebody and they’re flying, or they’re doing something, then we’re allowed to do the same thing, right? We see a good person that goes through and then they help. For Tibetans, for generations, somehow, it’s new, for generations. Do I really know personally, no, but the generations we know. Unquestionable. Plus, we have those logical things. For example, liberation. Is it possible for me? My chief answer is, it’s possible. Why is it possible because they said so. I’m going to say it because lack of liberation is the result of our negativity activity. When we cut the negativity activity then the cause or level of this suffering cuts down. When there’s no cause, there’s no result. For example, let me tell you this one. I’m not sure whether I’m going to communicate with you or not. We talk about the suffering as samsara, and then next question, what is my samsara? And my answer is contaminated identity. What I carry to identify as me, contaminated identity. Contaminated identity is coming out of ignorance. If and when I get wisdom, I cut ignorance. When I cut the ignorance, there’ll be no more ignorance production so therefore the contaminated identity is exhaustible, and it can be finished. When that’s finished, liberation is coming. I’m not sure how do I communicated to you, I’m not so sure.

1:14:57.8

But that is how I think, that is how I establish for myself the liberation is possible, then my inspiration goes up and I do a little more practice. Then two days later it will go down again, that’s the reality. So, if you’re thinking you’re doing that, you’re not alone. OK?

Thank you.

Thank you so much for coming, you have a beautiful beautiful, wonderful place, enjoy it.