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Good, so then, you sort of visualize Buddha, Buddha Shakyamuni, representing all the enlightened beings in front of you, and you yourself surrounded by all scented beings seeking refuge, and then with an absolute trust and rely on the Buddha, Dharma and Sanga you sit there, sort of seeking for their help. And that is taking refuge. And then the next is generating the Four Immeasurable, so you can see this like a word like here: I go and take refuge to Buddha, Dharma and Sanga or something like that, normally we say. And then until I obtain enlightenment my practice in generosity and other perfections may be able to obtain enlightenment, it’s the word just generating body-mind along with that and wishing all the scented beings are free from the sufferings. Then the second thing, that was firsts immeasurable, second immeasurable is wishing all scented beings are not separate from remaining with the joy and cause of joy. Earlier I might have said separated from the sufferings, but separated from the sufferings and cause of sufferings. And then third one is wishing all scented beings will never be separated from the joy that of never known suffering and the fourth one is wishing that all scented beings remain …(0:03:01) which is not been disturbed by, what you calli it? distance from others. So you just sit down and put those thoughts, first take a refuge, then not only during that taking refuge you are surrounded by scented beings and when you take refuge, and then the blessings of the Buddha, Dharma and Sanga obtain to you through light or each scented being has a Buddhasity (0:03:50) on the head, that’s usual teachings that you get at the refuge level and followed by the generation of those thoughts Four Immeasurables like we did day before yesterday. Sort of generating light from you and reaching all beings and doing fulfilling their purposes or sometimes even at the beginning of the lamatuba you have said what ……..(reading in Tibetan) the first line, anybody has my heart, in English? Marianne, the first line? It seems somebody has a book there, what does it say? …reading the first line in English,(reading in English) that’s good, so that sort of things you can put it here together. That is what you can do. Ok, now, maybe you cannot become a guru Yidam, that’s another …..unless you have a basriana initiation you cannot become a guru Yidam, that’s the only difference. So, I think that is probably enough for the third one, third preliminary, right? Did I left anything out? (Marianne whispering)

Now the fourth preliminary is generating the field of merit. Now the field of merit for Lamrim and you do have a very big field. Lamrim and Lamatuba are very similar, the field of merit is very, very similar. The difference is in the Lamatuba you do have a …..(0:07:42) as a principle, that means …… is refering to the first name of Tsongkhapa, for the Lama in the form of Tsongkhapa and then his heart level Buddha and then at Buddha’s heart level Buddha….which becomes basriana related, so the ……combined together. And in Lamrim I think it’s Lama …and Buddha at heart level. And for the refuge tree instead of Lama….you have a Buddhashakyamuni as an outline. Did you get it? The refuge tree, the Buddha ….(0:09:03) ..sometimes, Buddha at center: that is refuge tree. And sometimes use Tsongkhapa at the center with the Buddha and Buddha …..hands…..field of merit and with the Buddha only become Lamrim as field of merit I think. So basically, both refuge trees all through they look very similar. The refuge tree, the lamrim field of merit and the lamatuba field of merit, they all look same. If I go in detail there is a system, called the the southern tradition, and center tradition and all this very complicated one, we don’t touche it, but we have to mention it slightly because if you don’t mention there is a little problem, so we have to slightly mention. Actually, not well as mentioned little bit here, this certain system has been introduced in Tibet, not introduced, but popularized in Central Tibet by Tabunka? (0:10:50) and it was during the 13th Dalai Lama’s period, 13th Dalai Lama is a very powerful guy and slightly rageful? too, and it’s unlike this Dalai Lama he likes to do everything a little, a little, you call it, straight? not only straight, a little short temper way, hahaha. And everything is order and never said: could you? That is the 13th Dalai Lama’s style. For example, you know what I mean? Persons who have seen the 13th Dalai Lama and what he does, told me personally, one of them is my father,……he said he is such a holy horder? (0:12:46) (people laughing). Everybody has to be scared by him, everybody, shivering. And he has a, he keeps a number of people as, he has his own different set-up, nothing to do with the Tibetan government. Normally for 400-500 years the Dalai Lamas was head of the government and surrounded by the officers and all this, but what the 13th Dalai Lama did, he had sort of his own, nothing to do with the government. And sort of his personal set up is also headed by a number of his favorite boys. And below them they have also different people they keep. So, they give title for those people, the name of …….(0:14:39) those you look after his garden they call it. So I think their job is looking after flowers, bring them in, and cleaning the garden and looking after the horses and also and also I think he used them as a link, you know in old system the Dalai Lamas were locked completely, no access at all to the public, except government officials, so he uses this group of people to have a link with the public, these people he will go to the cities and villages, and find out what’s going on and bring the messages back and forth and all this. About 40 or 50 of them. So one day, I think 2 or 3 people told me, what happened is you know is, whenever they cut, prune the trees, the Dalai Lama himself goes with a number of them and tells them climb up there, cut this, cut that, that’s what he does. And they have this knife that was used in the world war I, knife which goes sort of backwards, and so one of them instead of hitting on the brunch he hit on his leg and see it was opening and blood, sort of flat, …(0:17:20) ..sort of big ……like this and you know the reaction of the 13th Dalai Lama that time? Instead of saying poor guy he said: who told you cut your leg? Hahaha, I told you to cut the tree. He said get down now and then he peeked/ picked? under a piece of rice, dry rice and brought it over and does blow it a little bit and then said put this on your cut. He gave a little bit of scarf and put a bit around and put the rice in between and put the scarf round, and no sceptic, nothing, in two, three days the guy was better, so the people really believed that he has a strong healing power. And beside that he is also really known for knowing everything. And the way the 13th Dalai Lama recognized those reincarnated Lamas, he will say the villages like this and the door is facing east and west or south, the paint color of the door is like this and there are three brothers and the father’s name will be like this and the mother’s name will be like that and not the whole name, there are two names, he will give the first name or sometimes he will give just the first letter and then we will say there are three boys, not the youngest one, not the older, the middle one maybe. Sort of he goes like that, he had no idea what that village is, he’s never been, nothing, but that’s what he does, all the time. So, everybody respects him that way. But everybody is scared to that, because he has a political power, hahaha. He also told Tibetans in 1932, he wrote a big letter and saying that if you are not careful the communist will come and take over and destroy and finish off everything, everybody will have to run, to suffer, Buddhism will go, he said look if you don’t believe me, look what’s happening in Mongolia and it will be worse here. He wrote that all in 1932. 1930 or 1932. So, every Tibetan sort went back to him and said please live long, that’s all they did. They paid no attention, but Buddhist paid lot of attention for that. And that is the great 13th Dalai Lama. So, 13th Dalai Lama somehow does not really approve …Pabunka?….(0:22:15) at all. He does not approve ……..Papabunka? was very popular, extremely popular and the people in Lhasa every day goes to see his village, I mean his retreat area. Lined up like this, so the Dalai Lama said what’s going up there, who are these people, hahah, so he was always looking for some kind of excuse, some way he can catch Pababunka. And one of them is, I was told both my father as well as …..( 0:23:10) during one teaching, and Dalai Lama sent a messenger to Pabunka’s teaching and Pabunka was giving teaching to two sons and maybe thousand to fivteenhundred people are attending, so there they said there is a guy from the Dalai Lamas’s place came riding a horse . So, when the guy came riding a horse, nobody can stop, it’s a law in Tibet that time. So they said he came up to the teaching place, riding a horse and then he got off the horse and told somebody to hold the horse and he walked cross and through. And the that is normal custom, Pabunka got up from the throne and then took that message and put it on the head, that’s what all Tibetan do anyway. Then he opened the message and looked it through, Pabunka, and then he said he will let it there and told the guy: I have no reply. So, the guy left. So then just before the break, Pabunka said well today we received order from his holiness saying that we should produce rain today. Hahaha, if you fail to produce the rain we will all be punished tomorrow. Hahaha. So he said sort take a break and come back and we will sell Lam….(0:25:53) at the time of the generating of the field of merit and Pabanka said everybody should meditate from the heart of ……the clouds going everywhere and particularly the noble ….where the Dalai Lama sits hahahah and a rain form. Then come for the best he said. So they did the …0:26.30) and did rain there. There is no rain at all during that period for long time and suddenly that day it rained. So, he skipped? that. Another one is this southern system of refuge tree. The 13th Dalai Lama said one day to Pabunka how can you introducing this, and what sort of source and prove you have from the traditions and particularly from Buddha and Tsongkhapa and what proof you have? In lot of books it’s a sort of return why it was put it and produce right now otherwise you will be punished. So, in that time it was not writing order, it was verbal order. The verbal order was given through the lord chamberlains. And both the lord chamberlain and another guy happened to be Pabunka’s students. Hahahah, so what they did is they invited him to his house rather than to the office and give him the order, invited him to their house. They put the Pabunka on the highest seat, then sort of gentily told him what he’s holding that’s what he wanted, hahaha. So Pabunka said, oh, my god, what shall I say now? and he said I should counsel my manager, hahah. So then they called Pabunka’s manager too, so the lord chamberlain and two of them told Pabunka’s manager and this is the order of his holiness and we have asked …… (0:29:58) …..and ……. once …….you. Hahaha, so the manager said: I’ve many (inaudible: bad quality of sound)…………he said …….and I’m not responsible……… So you have to give reply, and if you don’t have anything to say then you have to say now I’m very sorry, you have to prostrate and do whatever you have to do. So the manager told me later, unless I say something like that he would not reply. So, then Pabunka said yes we can say sorry, then manager said do you know what the consequences will be not only for you but for all the disciples, thousands and thousands of them, they all will be punished and will never be able to practice that again. Will that be true, he said and the manager sure, please ask these officers and these two officers said yes, this could be. So, then Pabunka said, all right, in that case I will reply and could you take note, officers? He said this system has been introduced in this book, at that page, that line, by this author, by this, this, this, five and at the end he said by the time you will read this letter, your read these words, if you look at your left hand side……….(0:32), open that book and read that page and that line and …..your right hand side, hahahaha, and that’s what he wrote. So that’s what happened, and he looked and said sort of bring that book out. And to turn the page on and it’s there and then he said stupid, he didn’t read the second one, and then how escaped again? Anyway I told this story because two great persons sometimes they do that. And maybe in order to please each other or maybe in order to show how authenticity and how great they are or it looks like that, looking for excuse. And that sort of things a number of times happened. Pabunka and 13th Dalai Lama has some many incidents like that. Anyway, so that is the field of merit and if you cannot go and remember the big period of merit then it is not necessary. You can have a simple Tsongkhapa and two disciples or even Tsongkhapa alone, Tsongkhapa look like, in reality your own root spiritual master as well as all enlightened beings in the shape of Tsongkhapa, physical appearance of Tsongkhapa and then we normally, what’s an easy way to do, we use the …..(0:35:41) so to generate that in front of you, Tsongkhapa and that is good enough. Then in order to satisfy our rational mind and we invite the wisdom being from the pure land, in this case the pure land is Tushita where the Buddha Mithrita is. The Buddha Mitriya is the most important person in the pure land of Tushita, Mitriya is not sitting with crossed legs but sitting on a chair, ready to get up. The reason why we do this is in order to bring the Mithrias, the Mutrya? is the next official Buddha. We are now in the …(0:37:11) of Buddha Shakyamuni, and when that’s over the Mitriya Buddha’s official ten year will begin. So it’s good ….that Buddha comes quickly, doesn’t have a big long gap between, that’s why we meditate Mitriya sitting on the chair, so really to get up and walk, don’t have to get up and do with crossed legs. So, from the heart of Mitriya the cloud like that of a fresh curd or something, comes out and on the top of that Tsongkhapa with disciples. And then ….to the Tsongkhapa which you have generated here, earlier. And then we’ll say the first verse from the ……….. from the heart of protector, land, joy, whatever that is. First cloud, first standard?? (0:38) that covers the fourth or fifth? Fourth. The fourth preliminary. Now the fifth preliminary is a very important one. This has been labelled as the most important technique of purifying and accumulating merit. Most important point. That’s called seventh lump? Or seven branch. And if you read (0:39:29) bodhisatacaiwatara???? And ……..they said: (reading in Tibetan); it says Buddhas have taught for centuries or ioms? how best, how easy way we can guide the sitting people, to easy to purify, easy to accumulate merit, something very easy and simple we need it. So, they draw the conclusion is that the seven …..(0:40:17). Now the fifth, the fifth preliminary is to practice seven limb including Mandala offering. Ok? So, what are the seven lamp?? ……….(cannot understand what Rimpoche is murmuring ) if you start looking in there, so now when you invited, the first thing you do when you invite somebody, so when they come to the door, unless you are crazy and then you can ……you don’t want standing near the door and let people go, but when you invite somebody, you open the door, invite them in and say sit down please. Right? So, the first lamp? is making them stay forever. So then comes: (reading in Tibetan…) the translation is all there, but the main essence is to my field of merit, to my mind’s field of merit I request you to remain forever. Right? You do have the Dutch translation as well, do you have it with you? That verse….(translator reading in dutch). So, (reading in tibetan) so to emphasize here is the best field of merit of my mind. What about in English? So, the supreme field of merit, that’s the best, the supreme field of my mind and that’s important. And why? Accumulation of merit is one of the both mental and physical activities, among them the mind activity is even more important than the physical. So, in order to generate a pure merit, you do need object to whom where you can grow. Like if you are a farmer in order to collect good crops, you need good fields, you know? If you don’t have land, you cannot be a farmer, you can’t grow anything. Right? So, whether you are a good farmer or a bad farmer, successful or unsuccessful farmer depends on one way to the land, in the other way to the activity of the individual, right? If you don’t’ have good field, you may work very hard for 24 hours a day, seven days per week, 365 or whatever it is, a year, even then you don’t get good result. If you have a good land, good farming land, even if you don’t work that hard you will do alright. So likewise, here as a spiritual practitioner we need merit. And the merit from where you grow the field is the most important. So, this goes to everything, like generosity. The generosity is great, but object to whom you give the generosity makes difference. So here too, the field is the most important, so that’s why we use the refuge tree as field of merit as well. That is making request to remain, that covers the first land?…. The second land?……goes: (reading text in tibetan (0:47)…..and now if you are an invited guest, so when an invited guest comes in and sits down, so you are not going to …(0:48:10) guest. So, what do we do? So you ………..and the way and how you butter? Yeah, that’s right………you say nice things, you look nice, you are looking younger, hahaha. So, make the people’s mood a little bit better. ……..(inaudible) …………hahaha. Anyway. So that’s slightly a joke but it’s true too. The main thing is you praise the person. To praise the person is not to butter the person, but sort of recollecting the quality of the person. So, the quality of the body, the quality of the mind, the quality of the speech. So, you say the best quality of mind is mind all knowing. So that’s why this first verse says: your mind equal to all known something, isn’t it? in other words: you know everything. So, another way to say your mind is a fully enlightened being. So, all known, yeah, that’s indirect world, in the political world going round but directly you are saying that. The second is: you …….(0:51:01) speech is the, you are fortunate or not, something, another, what they are telling: what I’m talking here, if I am fortunate enough that can deliver me to the ultimate enlightenment. So, the fortunate one here goes to the Bodhisattvas. So that means your teachings are ………(0:51:42) and delivered the individual to the total enlightenment and bla, bla, bla, that’s how you butter? it. They left the body, right? the quality of the body is that you are seeing extraordinary science of fully enlightened beings are in your body or something like that. So, you are useful, you are absolutely useful by seeing, by hearing, even by remembering. So, I bow to you. The word bow, I don’t know what the English word means, but in Tibetan the word is ……….0:52:50 tscha-tse? Two words: tscha means prostrated, tse is giving you a different message, tse gives you admiration. Not only admiration but it also gives you message of expressing desire. I see this great quality in you, so I respect your quality, I bow to you and I also want this quality. So that’s what the word really means here. You are great, you are great, ok that’s fine but what do I’ve got to do that? But your quality is great and I’d like to have that with me, so that means I come in a picture? That’s how you get yourself in the picture. Otherwise, you are great, you are great, you’re great…(0:54:30)….,right? That’s what the word prostration, bowing means. And then prostration has tremendous benefit, I don’t think I have time to explain that there are lots of them. Ok next is offering: (reading in Tibetan); so, then offerings is one of the best generosity as I mentioned yesterday, today, every way, anyway. So, as mentioned here and in addition to that, if you are a Basriana practitioners you need outer in secret and such ……offerings, too. So …(0:56:14)……………offerings are, and those who you know they are there and those who don’t know, you don’t know, hahaha. And you will see them in Basriana uni? , we see them in Lama Tuba and a number of different places. The most important thing is if possible, person to whom you offer, the offering nectar? the object what you offer or a natural of emptiness. Whatever you offer you also visualize, it’s burn out of bliss void nectar? and also by offering object to whom you offered also help them to grow a bliss void though the enlightened beings you don’t need to help them however it’s sort of remind them, rejuvenated and re-energized. Ok. So, not only that, not only you have offered and you think that very happily accepted all the offerings. So, you’ll get double benefit. The benefit not only of offering and the benefit of accepting it. If you don’t have anything to offer, you don’t have to feel bad. In the sixth session, somewhere or something, (reading in Tibetan 0:59:09) so all the different offerings, whether they are own by somebody or not own by somebody, everything in the world the best whatever is valuable, you can pick them up and make best offerings to the field of merit and those of you said…………(0:59:35) it should be in English somewhere around here. Do you the remember the word? Say the word in English: what’s in front of me, mainly created and ……haha, of the outer and secret but then you have on top of that ………………yeah, the sixth session of yoga is important because those of you who do ……initiation you will have the ……as for commitment for sure. Why? Because the sixth session yoga, what does that really do is the fulfilled the five Buddha commitments. When you initiate in the Mandala?…(1:01:17) the most important initiation is the one done by the five Buddha initiation. I mean the Basriana initiation means five Buddha initiations anyway. Initiation means not only they introduce you to those Buddhas, and here the common goal, their common goal shared it which you call commitment. And some of them say 16 times do this and 16, 24 hours do that and 16 I do this and 16 times do that. So, this is the commitment you go through. So, to keep the commitment, the earlier great masters made it into smaller words, at least you can say that word and you don’t break your commitment. So even if you can’t practice and make a big thing, but don’t break the commitment. And if you don’t break the commitment, the Basriana quality is, even though you can’t do much, you reach very far away. So that’s why even though you don’t have certain commitment of yoga, but sixth session is there. (Rimpoche sums something (1:03:31) ok that is the third, fourth or ……….. It’s the fourth, no third. So, the third, offering is over.

Now the fourth: purification. So, purification is very important for us, actually each one of them is important, really. So, purification is important because we do have a lot of negativities, we do have a tremendous amount of negative Karma, and we also collecting negative Karma every day. Without doubt. We also are collecting positive karma, too. Don’t forget. So, we collect both, plenty, so what is our job is to purify our negative Karmas and to preserve our positive Karma. So, one good quality the negative Karma has, that also can be purified if you purify. So, we have to take advantage of that and so no matter how bad negativity we may have it, no matter how bad, and we may have to repeat that again in our life, it’s there, something is unavoidable, something is unavoidable. We do get that all the time anyway, right? So, what do we do? We’ve not been guilty, you don’t have to care the guilt feeling, yes, we did mistake, but point is who does not make mistake? There is no one, including the enlightened beings in our level they have been making mistakes as much as we did. And beside that all the negative Karma and the positive Karmas are impermanent. What does impermanent mean? It’s unchangeable, so there is no such a thing called I redoomed? As changeable, anything is changeable, nothing is permanent. Our life is impermanent, our face is impermanent, our sufferings are impermanent, our joys are impermanent, our negativities are impermanent. There is nothing permanent. So, you can change it, you can change it if the circumstances are right. If the circumstance is not right, you can’t change. If the circumstance is right, you can change. Michel Jackson could change from the bad look to great look, hahaha. So, I told you even your face you can change it. Hahaha, so everything is changeable. So, the circumstances to change the negativity is purification. I mean for us, for us there is a negativity, there is a negative Karma, bla, bla, bla, all of them are told by Buddha. At least. (everybody laughing) and it’s also Buddha who told us you can purify it. It’s also Buddha who says it is impermanent. And logically it makes sense, too. So anyway, what are the circumstances for which you can purify negativities are four powers. Power of base of foundation, power of ……(1:10) action, power of regret, power of repentance, the repentance is a strong word, I shouldn’t use that, it’s a little strong word, I should not use it, I should say a power of compassion? No, there is a word, there is a word, power of promising, we leave it there. Anyway, so the first power of base of foundation, what does that mean? That means you are convinced that something on which you have done something wrong. You compensate. Did you hear me?

So, any negativity that we have done, if you have hit somebody, or you have killed somebody so if you have hit or killed somebody, or you are angry or whatever, we did to somebody, somebody would mind, we don’t’ kill a rock, we may kill a tree, but not a rock, right? So, but we kill a being, or you hit a being, or you got angry with somebody, or you’ve been excessively attached, or what do you call that? There is something, another name, anyway, so the strongly attachment to somebody. And what else. All this. You do something wrong to someone. Basically, what is negativity? Negativity is causing an unpleasantness to somebody. Right? So, what you do is you compensate that. That’s great to give food for the hungry and medicine for the sick and shelter for the homeless, all this are great. And if you can give the guide to them to bring ultimate benefit, it’s even better. And if you can deliver them to the total enlightenment level you cannot do anything better than that. Even you can’t do that, even you don’t have the opportunity to do thus, at least we can generate love compassion and wish well, try to follow the Boddhisattva way. So that it one of the best ways to compensate. But you can’t do that to all the enlightened beings, so you can’t say poor Buddha, I must help him. So, what can we do, for the enlightened beings we take refuge. So, taking refuge and generating love and compassion, combined together provided power of base. Is that clear to everybody? I think we are talking about some very important point and maybe this session has been too long, I’ll rather talk when you are fresh, after lunch, on this particular point. So, we do have, we don’t have like 5 minutes or so. So, if you have any questions, otherwise I think we should do this after when you are fresh after break. (question inaudible) She missed one of the last point you says that you can’t help the Buddha. She really did not get the difference there. Well, you can’t say poor Buddha, you can’t generate love and compassion to Buddha, that’s the meaning what I said.

So, if there is no other question. …….(reading in Tibetan, praying……up to (1:18-1:19.03)

Before the ….four powers, right? ………?…………………….the first power. Now the second is antidote action. Antidote action that’s something very funny. I don’t know what’s happening. The second is antidote action. The antidote action here will be in case of killing you have saving a life, in case of stealing will be generosity. In case of anger compassion etc. There are each of these negativities have its own antidote. And to applying that is very important. Yes, it is definitively true, the antidote of anger is patience. Ahm, as well as antidote of attachment is seeing the uncleanness of reality. Ahm, but you apply like a patience against anger, sometimes difficult, too. It’s true, if you tell somebody who is angry and tell him or her: be patient, hahaha, you don’t know ……..get it, so(1:22:17). So that is difficult. So, what do you do? You have to bridge between. The mind of the anger is rather extreme and to apply mind of patience on that is very difficult. You can’t force it. If you try to force it you get in trouble. So, what do you do? So if you have to fight anger, how do you fight? It is an important point one should always think about it. It is easy for me to say the antidote of anger is patience and the next will be. I can go that way but that will not that help you. So, what problem do we face? The biggest problem is of course denial, first. You all say I’m not angry, but, bla, bla, bla. So …….complain you ….(1:24:00) and that is anger, and deny. Because you like to give some kind of image, image of not being angry, but had been under difficulty. Why do you do that? There is another factor involved. Generally, people will think I’m angry, but to say I’m angry is not very nice. So, they try to give you a picture of not being angry because the pride is being involved. On the other hand, there are certain people who would like to say: I’m angry. And because they have been asked to do so, they have been encouraged to say it, they have been encouraged to acknowledge. But also better than denial but it is not necessarily great either, it is anger. So you have not destroyed anger, but you have somehow shipped the anger where it faced. So, shipping the … is not necessarily destruction of it. It is very similar to, suppose if somebody asked you …(1:26:16)………..your driver? And suppose somebody ask you who are you. I would either say I’m John, my name or I would say I’m driver but not …………Sometimes we have alternative, we…….I’m the John, I’m the driver, I’m John the driver. So neither you have destroyed John, nor you have destroyed the ……….(1:27:02) the concept is kept? Similarly I’m angry, I’m not angry, but bla, bla , bla I’m angry which is actually the concept is still kept it. Certain critical point of view if the person cannot accept that the person is angry, but if they can gain some kind power to say I’m angry it is an achievement. However, from the spiritual point of view this is not achievement. Because the purpose of the spiritual part is to destroy this emotional, negative, emotional points. Negative emotional pots. Ok. Now if you leave the idea of being proud to be able to say I’m angry from the straight forward way by acknowledging anger is bad, then if the person can acknowledge the person is angry, that is shaking the anger itself. Do you see the difference? I’m angry and I’m proud that I can say I’m angry. Proud, I can accept that I’m angry, that’s one point and I’m angry and I have been able to recognize that I’m angry is two separate points. In my opinion, if you have been taught or convinced that to be able to be proud that I can say I’m angry is encouragement of anger. That anger, that acknowledgment will build anger rather than destroy the anger. So you are able to acknowledge I’m angry and by acknowledging with that anger is not a great thing, sort of rather embarrassing if you can acknowledge I’m angry. That very thought will balance, that very thought will put a bridge between the anger and the patience. Sort of acknowledgment of anger and patience. Not only, it will put a bridge in between acknowledgment and patience but by acknowledging…… ( 1:31:06) the power of the anger has been reduced. Not only it’s reduced, but almost reduced by 50%. Because of the self, there is something called shame and there is a mental faculty called shame and a mental faculty called, ahm, one considers others making embarrassing himself and the other is considering himself of herself, sort of feeling shy. So, these two mind, these two mental faculties, making shame, embarrassing is actually a good thing. Good thing because of that the negative power will be reduced. On the other hand if you go to the opposite direction they …(1:32:54) ….say yes. Say yes and no embarrassment at all. So, then a sort of limit, the human intuition limit of cutting negativity is boosted. That’s my opinion. ……….I don’t’ know what they do, I have no idea, I’m not therapist, but from the spiritual point of view, from the negative kharming point of view, from the positive kharming point of view and from sort of natural point of view these are sort of ……that human intuition put it on. Anyway, so, now pure spiritual point of view now (audio finishes)