Archive Result

Soundfile 19950400GRNLFF

Speaker Gelek Rimpoche

Location Holland

Topic Fear and Fearlessness

Transcriber Nina

Date 12/2/2020

Here. Am very happy to see everybody and a lot of new faces too.

And am also surprised there’s a fellow Tibetan here. And a lot of friends.

[asks audience where they are from] I see. I see. Ok Very good.

0:01:31.0 Ok now, The subject tonight what we are supposed to talk is the fear and the fearlessness. I did not make a mistake right?

Translator: I don’t t know. In dutch the title is fear and liberation from fear. And you said fear and fearlessness. It's up to you to say that it is the same . The literal translation from dutch is fear and liberation from fear. And now you said fear and fearlessness Oh, If that is the same is up to you.

GR. I thought I read fear and fearlessness.

Anyway. Alright. Whether you make it fearlessness or liberation from fear or free of fear or getting away from fear or defeating fear whatever you may say. And when you are looking deep down in the human consciousness, I think it will be same.

0:03:18.3 The fear itself is an emotion to me. It is emotion that blocks the individual to achieve anything, whatever you do want to achieve. Basically we are very afraid of everything. We really afraid. I do not really know why we are afraid of what. But everybody is scared of something or another. People are worried about I am going to get hurt, I’m not gonna be successful, I’m going to make a mistake or I’m going to do the wrong thing. So much the people have a fear and we don’t really exactly, some people don’t really know exactly what we are afraid of it. Why we are afraid of it? Because we have lost some many times. We have lost, lost our life, lost things that belong to us. We have lost lots of times.

0:05:17.8 I’ll say this. I am telling you this is on the background of reincarnation. Because reincarnation is such a thing that you are changing your life. A change itself is not comfortable for us. So when it is not comfortable we are afraid of it. So anything that you have to change we be really scared of changing anyway. It is same thing people are afraid of dying. All because, it boils down to, it comes down to the fear of the unknown. So why do we have that fear of unknown? Why are really afraid of it?

0:06:38.9 It is our experience that we have a number of times, not only we lost but we have it . But we also encountered a number of pains and suffering. And that is the one type of a fear we have to deal with and talk about it. Then there is another type of a fear. When we talk about the Fearlessness we are not talking about. We don’t have to worry about it, we don’t have to be afraid about it. Some kind of a wild people in the slum area of New York or something, we are not talking about that fearless. I don’t think we need to talk about that fear at all. People do misunderstand lot, the moment you say fearless, I am not going to be afraid of anybody. So I can walk by myself and then don’t have to worry about it, other people are going to mug me or attack me.

08:10.4 And I don’t think we are looking for that fearless. And then there is another fear. I have my personal experience during my childhood in Tibet. We were afraid of ghosts all the time. It’s true. We were really afraid of ghosts. Now somebody is going to come out of your closet or you can’t walk at night, and thinking some kind of evil spirit is going to attack you or some kind of ghost will appear in front of you. And that’s another fear. I think we can call that a silly fear or maybe childish fear. But it is also fear. And I used to be afraid. Even afraid now sometimes. If you have to walk through an unknown place in the darkness.

09:47.4 Then there Is another type of fear. And that is the what do we call it? Nightmares of a spiritual practitioner. This is the fear of anger, fear of attachment, the fear of hatred. Thats the real fear. And that makes you suffer. That makes you uncomfortable. Ah that’s our biggest problem. So basically what we did is, we looked at the fears now different types of fears. And I’m confident there is much more fear than what we talked about there. But all of those fears, if you look at them. What is the feeling of the fear and how you personally experience. And that is the main point. If you look at experience all of them are “Im going to be hurt, I’m going to be miserable, I’m going to be in difficulty . There is always lead by “ I, I , I, “ . Thats why all these, all of those emotions are coming from and they are so much overemphasized or I don’t know it’s hard to say, ego grasping.

0:12.38 [Poor dogs?] I the most important. If you look carefully and if you are looking at it if somebody else’s fate or somebody else is dying. That has a different feeling with you then you are sick then I am sick and I am dying and there is a big difference. In reality if somebody is sick a human being is sick, if somebody is dying, a human being is dying. I am sick. A human being is sick. I am dying, a human being is dying.

But then how do we feel? We don’t want accept anybody dying or anybody sick, thats not acceptable. Thats ok. . Ah. That part is ok. But then what happens if someone else is dying? You feel sad and terrible and miserable. But very easy to [adapt?] 14:20.7 If you think I am going to die and I’m going to get sick you, freak out.

That because of so much ego grasping and I become so important.

An earlier great Indian master called Chandrakitti has said, 15:15 - 15:33 trumba ya .… Ohh, I got the wrong quotation. Audience laughs. How lucky I am to be 15:47.3 [indaudible..]

I’m not looking for that . It pops out of my head. I’m looking for another one. I just can’t remember the first words. The 2nd and 3rd. 16:15:0 quotes in tibetan, I forgot now, even though I don’t remember the words, the meaning of this quotation, the first one I don’t remember but what it said is: ‘Where do all the fears coming from. All the fears are coming from because of the ego grasping point “

I still try to remember, can’t get it. So, [quotes in Tibetan..] so then what do we have to do if all of those fears are coming from Ego grasping point what should we do? The advice of the yogis is to destroy the self. So when they say destroy the self it does not mean you have to damage yourself, it does not mean you destroy your body, does not mean you destroy your, your existence. But where and how we grasp ourself as I, I, I, and that has to carefully observed and looked.

So then the question rises how we grasp our ego and the self. And we grasp is most important. Thats why I’ve given you earlier example If someone else dies its bad but its acceptable but if I’m going to die its not acceptable. So I am the most important.

19:17.8 So when you look at it, how do we look in ourself. The moment you say self or I, what kind of projection we get? We are not only getting my face or my body, along we are going to get a perception of our mind, our consciousness, or rather senses and etc. but we are going to get some kind of an, ahhh, a permanent understanding, ahhh. I don’t know. Permanent, understanding sort of everlasting important being. Or something we get.

I said this, because if you just look at yourself you are not going to agree with me. Because you will say I don’t think I’m permanent. You will also say, I don’t think I’m important. Ok, so, if you don’t think you are permanent, theoretically we accept that but practically we do not. Practically we claim to live. And we make our plans for next week, next month, next year or year after that and now even in next century even , I’m quite sure we’ll do . And if you don’t think you are leaving, that is how you make plans. But when you looking deep down, you have that plan now for living. Thats why we do subconsciously or unconsciously feed a permanent me.

22:34.6 We also subconsciously or unconsciously accept independent me. Mhh..I wish I had remembered this quotation but the first two words will give you a lot or easier [?] 23:03. Somehow I have a temporary block on my head so. Anyway. So by having this permanent independent self then it becomes untouchable, very important thing that untouchable very important I it became. When it become untouchable independent I then it becomes superior I and then it becomes my things are superior. Believe it or not, every human being have that. Every nation has it. Every race has it. And sort of deep down I is most important, then my group, my caste, and then my nation and my world and all these become superior, then others. But when you have to discard it, the distance you go, finally you keep yourself.

Because of that we have a protection for the [mys] 24:51.6 and we have a hatred that comes to against my. So that’s how basically we’ve grown all our emotions out of it. It is the attachment and it is the hatred. The divisions among the groups, the divisions among the people, the divisions among the family, the divisions among the nations, its also coming from here. My group and their group, my attachment and their hatred. Do you get the basic picture? I can see only one or two heads shaking. Rimpoche laughs. Because of that, just because of self importantness and others less important and that’s why we have the division. That’s why we have attachment, that’s why we have hatred. Just because of the attachment and hatred and then you get fear of loosing and the fear of not getting and this is basically all our basic structure of human problems are coming from there.

27:09.05 Thats why Buddha said there is no self. That is why Buddha keep on saying the emptiness is becoming the most important subject in Buddhas teaching. Buddha is not saying there is no I. And Buddha is simply saying there is no independent I. And Buddha is saying there is

I which is interdependent rising I. So the dependently existence is the really true principal of our existence. Did you get me? Dependently existing. So by not knowing that and then we get all these problems.

And I’m sure you have heard people talking about dualistic and this and that and you know all this, dualistic is a problem, this is problem, that problem, all of those ideas are really basically coming from there. And not seeing that I and others there is no difference, they are not seeing that at all. And also I and others are definitely different. Right? I have a hair on my head and others don’t have a hair on their head so it shows you I and others are different. But what we are talking is, I depend on other. Others depend on me. You can not go without, you can’t have I without having others. You can’t have East without having West, you can not have this side without having that side. So if you really looked in, it is very dependent. People begin to pick up that this whole world is dependent. People talk about it now. Even politically or economically, they talk about it. Because people begin to think about it, politics, and they will think about politics, they will think about economics, they begin to see it.

30:35 But people don’t think about existence, and they don’t think about my existence, and people don’t think about my relation with others. So this is the problem. If you think about it, my relation, my existence do you, the one individual existence and you the one individual relationship and then this big division between I and my and mysids and your side, and East and West and South and North and all this are much more smaller. Black and white, yellow and green and all this. So anyway, that is basically way and how we transcend fear. And that is one of the Buddhas most important gifts. So there is a great Master called Tsongkhapa who wrote ‘ A Praise To Buddha’, and it said. ‘Khontzhi shig zen zumbai ye tshanda duma lama me…32:24 he praised the Buddha saying that one who really seen the situation and so you expressed by knowing, by seeing, by expressing, so that’s why I call you a great teacher. And ‘zhing zhang tomba talan döz, 32:50 and thats why you speak about interdependent relationship. So if you have a time and if you have the energy, what you should do, you should really think about it, how I approach with every single, no I, I don’t mean this one, pointing the finger to yourself, that you as individual, I as individual, approaching every single thing that you deal with it. Dealing with other human beings, dealing with myself, dealing with my friends, dealing with my articles, dealing with my food, dealing with my health,

33:59 dealing with environment, how do I approach, how do I perceive, and what does that make a difference to me. Religion or no religion , buddhism or no buddhism, attachment or no attachment, I think really bottom line is how do I perceive and by perceiving in such a way, what feelings do I get and by having those feelings with me how I entertain these feelings and how do I react. After entertaining my feelings, I think that is the bottom line.

35:38.3 So if you really think carefully how you perceive, let’s see if you see something beautiful, what reactions do you get. And if you get nice feelings, you know the senses works, how does my eye consciousness works, how does my body consciousness works, how does the form consciousness or body consciousness work. You know the seeing, hearing, smell, tasting and touch and each one of them when you are inter - reacting with others, what do you get. What do you get. You get a feeling, feeling either you are going to enjoy, you are going to hate it, you are going to hate it or you don’t really care. Right? And when you get a nice feeling, when you tight and you feel a nice feeling, then that very feeling gets you a desire. Wanted more. More touch more you know till you get hurt or something. And when you touch it and you don’t like it you got nothing to do with it, you don’t want it, get away. You know basically this is the principle in which we even create karma. I think every single damn thing that we do is because of this, Like. Dislike. Attachment. Hatred. Do you see it? This is our problem. This is where we come from, this is what we deal with it. And we can’t walk away from there.

38:37.0 Because as long as we are alive we have to see it, we have to hear it, we have to smell it, we have to taste we have to touch. And then some religions will tell you can not touch, you cannot see it, you can’t put yourself in a box. Some religions say oh no no no, that’s a nice way of handling that, you can transform them and you can make them nice and this and that. So why. Why? Because this like and dislike makes you do different things. Lets for the time being, lets forget about ah ok, let’s not forget about it, I’m not going to say it. I almost like to say let’s forget about the negative and the positive but that maybe to extreme a statement, I’d rather not say it. So anyway by looking at this that is basically our lives functioning. And basically our fears coming from there. Basically our attachments’s coming from there, basically our hatred’s coming from there. Ok. Now the question rises, should I not not feel it? Should I not look at it? No. We have to leave it. We have to be in life . So how do you do? What do you do? This is our problem. Then they tell you to have no attachment. No hatred. Its very nice if you have lukewarm water to put your hand in there. But I don’t think it works. So the people do have attachment. People do have hatred. And where it is coming from ? The coming from is our continuation of our way how we deal with those external things.

41:47.0 So that’s why Buddha tells us you have never experienced the greatest feelings outside. So that’s why we have this problem. Translator asks Rimpoche to repeat that. Oh Buddha tells us we have never experienced joy. And that’s why we have these problems. So which means, Buddha has a different way of perceiving [?]42:27.0 And I wish we know it. Really true. We don’t know. We talk a lot. Buddha says this, Buddha says that, Buddha did, bla bla bla, we talk a lot but we really don’t know what Buddha really experienced.

43:00 Or for that matter, any [??] and … and scholars did we talk all this but for what we really don’t know is what is the different experience. That different experience. That is something we have to gain by ourselves I believe. So when you gain that I presume, there is a different way of perceiving it. So that different way of perceiving it we will call it unity., Unit. Unity. Then you talk about unity, unity of what, subject and object, unity of a body and mind, unity of male female, unity of mind and body combination and all this. again. Blah blah blah talk. So what we are working for, what we are looking for is different experience. Of perceiving things from outside. And the me checking it. Looking at outside. That what we are looking for.

45:02.4 You didn’t get it? Talks to translator . Perceiving and receiving.

Translator: A different way of perceiving?

GR: Something that we do now.

Translator: Thats what we do now?

GR: No No. Perceiving and Receiving. Where and how we perceive. Where and how we receive. Something different then what we do now.

Thats what we are looking for.

45:27.9 Audio distorted. Very fast.

45:59.2 So I’m sure all the different matters to give [you and and to do ] will give you some kind of extended result. Ah.Buddha tells the wisdom of understanding our reality is the only thing that will be capable of delivering these goods. Translator is asking for repeat, did not understand. GR: What did I say? Ah Buddha says the wisdom. I even forgot my self.

47:11.5 Cut in audio - Silence

47:24.3 …in that emptiness is the reality. I don’t know if I say correct. Or not. Anyway. So what does that, it is a very famous buddhist subject you know. It doesn’t tell you how to say Om Mani Peme Hung doesn’t tell you how to sit down and meditate but it really tells you what reality really is. That reality will tell you empty. Empty. It will tell you nothing.

So what does that mean? That means you can not really bow down to some pointy hat, this is it. So which means, what does that mean? Which means everything however much settled you come down you can divide.

So even whether its mind or whether its physical there is not going to reach a point where you can not divide anymore

49:20.0. That’s why, that’s why Buddha, not all of them, but more or less

Buddhist will say there is no an independent anything. Self or atoms. Even if you go to atoms. No matter how small or subtle it may be and there can never be one thing that is it. They are always divide divide divide. So that’s why it says nothing. There is mind or physical. And that’s why it’s dependent. And when it is dependent there is a two. When there is two it shows not a lot. Are you people with me or am I talking funny language?

51:02.5 So therefore, it is no point, from the religious point of view now,

From the religious point there is no point to have attachment because there is no one, there is always two. From the religious point of view there is no point of having hatred because there is no one, there is always two. Or more. Two or more. It’s not necessarily two. And with this understanding, with this understanding, now you look at the fear. And what do you see that fear now? You don’t see that fear as some kind of a huge monster anymore. And that is, that is, the Buddhas wisdom. How you deal with all your emotions. And that’s how you deal with your anger. That’s how you deal with your attachment. Alright? Another point. It’s always the point that you should always not think up here. And think down here. Think from the guts. I don’t mean like language guts, but focus inside and deep down. And the problems you approach from the thinking from the head, and the problems you approach from the heart, is different. Where and how you approach that is different. And I believe this is the difference between eastern and western approach. Maybe I’m wrong. But the way you look at it and all the eastern religions, including Buddhism, will tell you how to think from the heart.

54:15.2 Dealings with the people, dealings with articles, dealings with the things you do from the heart. And in the west you do over here.So that’s why even in the west you said the consciousness is over here. And from the eastern view, we say consciousness over here. So I really don’t know what consciousness is. But it is very pervasive. It is pervasive because if you pinch here (hand) you know. And if you pinch here you know. Unless you have no circulation. So it is pervasive. So what you do is where and how, does not matter where the consciousness is, right up here or right down here. To me it is very pervasive, any part of my body can feel it. Any part, my eye can see it, you know it can really go. The main point is the coordination. Coordination between the physical and the mind. And how then approach from you, from ourselves to the others, and if you change, and where and how you approach. Just change from head to heart. Just change from head to navel. And it makes difference. We know that very well. Do we or you don’t. We do. We do right or we don’t . Well, take a sexual energy. If you thinking of sex only from your head you are not going to have good sex at all. That is true. I mean that is an example. So, it’s true. Rimpoche laughs. What a funny part I have. Funny thing. It is true. That is how you can change the approach.

57:45.8 I don’t mean you can have sex with anyone in that way. I don’t even know what I’m talking about now. So anyway, I believe that’s the basically how to approach things in our life. And if you look carefully in this you will find how to overcome negatives, whether is is anger or attachment, or jealous or hatred or fear or whatever it might be, you will find on this. Ok anyway this way I talk to you is very unconventional.I think. But it is bottom line. Even you look in Vajrayana, the ultimate of Buddhism is Vajrayana. Some people may not agree but that’s what I know. But even if you look into the ultimate approach of the Vajarayna, there will be the approach of the chakras, and approach of the energy, and which is the approach of the body and approach of the mind. So,

1:00:06.4 I believe that’s in in principle, oh, I told you take it down from the head down to the guts, yes, take it down from the head to the guts, yes, but however you can not function only guts too. Again, unity.

The unity between head and heart. Unity between the body and mind. Unity between the channels and chakras. A unity between the chakras and the energy. And the unity between the object and the perceiver. I think I better keep my mouth shut otherwise I’m talking nonsense.

Anybody has any questions? By the way, the next couple of days and what we are going to do is work, we are going to use those energy and those approaches in the Tara workshop.

Ok, anybody has any questions?

If I have disappointed anybody I am sorry. You might be expecting better quality lecture. But on the other hand you got a really funny one .

But if you think this funny way and you will find a way and how your life approaches. And once you find where and how you life approaches and then you can make a change. You can not change until you find how and where you are approaching. And that’s why some people work very hard, try to do their best, you know, try to do their best and work hard, hard, do this do that, boom boom boom but you don’t get nowhere and keep on fighting. You know, with yourself. Within yourself. That is basically, I solely believe, that’s because you did not get how you approach, you did not get it deep down too.

1:03:45.3 I’m recalling one my, a lot of my trainings from childhood. For example, I was told as a kid that everything is impermanent. And I’ve been told everything is permanent, impermanent, and what does impermanent mean? The meaning of impermanence is changing. So I have to struggle between the changing and the impermanent. And I was

not told impermanence means it does not even hear, its getting old, it get tall, it will break, it will die. If something like that comes, it would have been easier. But that what I’ve been thinking you know. Same thing what’s happening with you people. Now the eastern religion comes here, like Buddhism and all these philosophical thoughts. And buddhist way of dealing with emotions comes to here and tell you it is impermanent. They tell you it is emptiness, it is wisdom, it is empty. And also don’t tell you. What do you mean by empty? And you know things like that. So I’m trying to share with you, Buddhas teachings in every days life dealing. I’m trying to share with you how the wisdom really works. And I am also trying to tell you where the bottom line really lies. And the bottom line once again is the connection. The connecting point between the person the self and the external. Whether it is person or article or whatever it may be.

1:06:53.8 And perceiving point after the connection, you know what I mean? You don’t get? You connect and how you perceive. You look at any religion and they will tell you anger is bad, attachment is bad, hatred is bad. And then you think about anger, ja, I’m getting angry that’s bad, I can not get angry. Or I’m getting attached, attachment is bad, I should not be attached. And then you know your feelings will come out. Feeling of anger will come out, and [both?] 1:08:02.3 And you try to shut your mouth and put it down a little bit. But you can’t. And as soon as attachment will come out, your hands will go, your eye will go, you know will do all this, and its not good. Put it out. So that’s where the struggle comes. If you look deep down, further deep down how does the approach come, where do the feelings come, how does that goes? And if you look a little bit more I think it will be a little easier than say no good no good, good no good, the struggle go down. And then a lot of people will say, I’m not doing good so I will say mantras. Blah blah blah blah blah. And a lot of them will say I’m going to do prostrations. And a lot of them are going to say I’m going to shut out. I’m going to shut out. Don’t talk to me about it. I’m going to shut out. That is internal withdrawal. Right? Some of them go wild, I don’t care, whatever happen, [wow wee woe? 1:09:54.7 They are all wrong approach comes out. So, we have those problems. Think from the fact, think from the heart. Feel it, the difference. I think that will be real good Dharma. Because Buddha himself said, Quotes Tibetan, 1:10:28.5. The meaning, avoid negativities, build very positives, watch your mind. This is buddhism, that’s what Buddha himself said.

I have nothing else to say. Ok.

A: What is the best way to watch to watch your mind?

GR: Who said that? Ah You! Get some binoculars. Good ones. Thats what it is.

1:11:36.5 Quotes in Tibetan and where and how you watch your mind is you know, quotes in Tibetan So from a distance you are sort of a constant watch your mind, meaning a mental faculty called remembrance, are you with me?

Mental faculty called remembrance, the remembrance, as well as another mental faculty called shi shin 1:12:09.4 temba and shi shin, meaning sort of remembrance and sort of a watching, the watcher, whether you are unfocused or non focused. Or whether you have awareness or not to have awareness. So the awareness itself, awareness itself, watching from a distance through a permanent binocular, which is the remembrance and acknowledgment. Sort of get them, put them focus together and leave from a distance. And that binocular works. ‘Mei en tang Tsung tosh..’ 1:12:59.1 Thats what it is. I said in Tibetan, sorry.

And I must also share with you here, I talk about the body, I talk about the emptiness, I do remember as one of my masters, lead masters, and how does emptiness, the understanding of emptiness, capable of delivering enlightenment. And I said, if I know, my cup is emptiness and how does that deliver the emptiness, that deliver the enlightenment to me? And his answer was, the main point is emptiness on mind. Or the consciousness. So the consciousness emptiness, or the mind emptiness is capable of delivering the enlightenment. Do you understand me? RP is asking the translator.

1:14:59.9 Thats why a lot of people will tell every existence depend on the mind. The mind itself is everything, the mind is creator, mind it this, mind is that, it’s all because of that. And if you look as me or me, my mind is the most important. Whether my mind creates the external things or not but if my mind’s not there I can not perceive anything. So that’s why mind is more important then matters or material. And again I think that is just the difference between East and West and [they cross again??]1:16:21.8 Maybe not. I don’t think we are talking every existence. I think we are talking about me and my world. And how I perceive my world. How I live in my world. How I experience my world. Anyway. That way of thinking is endless. So better go home. Is it too early? Maybe it’s not. So if you don’t have any questions that is it.

Audience: He feels a conflict between letting go of ego, of self. The idea of an independent self on the one hand and being responsible for your own development, 1:17:43.8 [can not understand] ..personal development on the other hand.

GR: That’s not you only. Everybody will have that problem. I think it is a problem because we try to destroy that I but after destroying that I, we are to substitute something else. And we haven’t done that. What really happens, this is a big problem. It’s really a problem. What happens is when you destroy the independent I and then you substitute with the combination of the collective of many things together some kind of I and

1:18:42.9 whether that I is again, it is a big problem. It is a really problem. But problem or not problem, responsibility arise again. Who is that person, carrying the responsibility . Is different ego? That person who is caring the responsibility is me. And who is that me? And how is that me become existence? What kind of things involved in that? Is a totally different ego. Whether it is a different ego or not I’m responsible for my own deed, we can not say that. That is the real problem here.

I think this sort of difficulties, you keep on dealing and working with it.

And then you keep on solving it and then you get another one. So keep on solving it and you get another one. And this problem and it’s finally solved and when its finally solved this I how you become enlightened.

I really think that what it is. This is more difficult than overcoming attachment or anger. Attachment and anger you do have some kind of definition, and you point it out and you identify with this and you know and you identify and then you sort of work around and cut it. And this is something continuously goes on, its sort of a mystery in the deep in life

It comes out something layer goes after layer, layer goes after layer and ultimately we call it some kind primordial consciousness or something it is only word. I can not tell you what really the primordial consciousness

is, it is only word, we are still dealing with words .

1:22:39.1 Even among the Tibetan buddhist followers some will tell you this is zho zhing. The word tzoh zhing they use, meaning every existence everywhere is a some kind of 1:23:01.5[rape land? Which is completely neglected? …so they call it zho zhing…………..????]

1:23:09.7 Some people call it maha mudra because it is sort of every moment, every existence, they give you various means and various definitions and various things. A …1:23:23:3 (a ??. Playing with words?] Some people will tell you it is a ‘tanmegi shiva’, meaning a ordinary mind. Some people will tell you it is rigpa, clarity, some people, it’s all sorts of names we play with it. But in reality you really don’t get a grasping of the word when you say you have to have something inside and that you don’t get when you become enlightened. Thats my [blep? ]1:24:13:,5

Thats why its’ a very important question, its everybody’s problem.

I think we can call it a day.