Archive Result

11

Sound file 19970505GRJHNLWID07619871116GR&RTMN2_01

Speaker Gelek Rimpoche & Robert Thurman

Location Jewel Heart Netherlands??

Topic Tibet Mystic NationWorking on Inner Growth

Transcriber Vickii Cahill

Date March 16, 2022

Audience 1: (Dutch)

Translator: For her it means respecting and accepting others in all their aspects, both negative and positive and also having the courage to be yourself with all your positive and negative things.

GR: Very good. And you.

Audience 2: It’s about the same. It’s recognizing

GR: If it’s the same, then just keep quiet. (laughs) Just joking. Go ahead. Go ahead. Making jokes.

Audience 2: But recognizing and affirming whatever is in contact or in yourself and the other.

GR: I got your idea. (DT) And you. You raised your hand. Right?

Audience 3: Yeah. It’s about being open for others in a non-judgmental way.

GR: Good thought. Very good thought. (DT) Anybody else? You, sir.

Audience 4: For me it’s experience. Experience of connecting to an energy. I don’t know how to put it. It’s very fundamental. It’s not a thought or abstract thing or. It’s an energy field, which we experience, which you feel connected. Last somebody can sit next to me and I then feel a good energy field. And it’s very 0:02:12.1 strong(?) there. Not man to woman but.

GR: I got your idea. (laughs) (DT) We have to make a joke there too. Not man to woman but man to man. (laughs) joking. You don’t mind me. I’m funny that way. Joking. Thank you.

Audience 4: (Dutch)

Translator: Softness

GR: Huh?

Translator: It means softness

0:03:00.0 GR: Softness. Like a sponge?

Audience 4: Yes

GR: Just joking. I’m sorry. (laughs) Yes sir.

Audience 4: Means a softness with lack of difference between myself and other. (Dutch)

Translator: When he feels there is not much difference between himself and others, then there is room for love and solidarity and things like that.

GR: I think what the question really is. I mean, I agree with you one hundred percent. But the question what we are raising is; what is love? What is compassion? Right? (DT) That’s fine. That’s good, you know. (DT) That’s ok. You got that. Right? So. Anybody else? Yes sir.

Audience 5: Creating space to be

GR: Creating space to be is the love or compassion? Or both?

Audience 5: I think it’s all.

GR: All. Ok? (DT) Anybody else have anything? Yes sir.

Audience 6: (Dutch)

Translator; The understanding that we all have the same situation. And then

Audience 6: (Dutch)

Translator: And that that is an important reason to love one another.

GR: That’s a good reason. Sure. No question. You lady. Miss. Madam. What should I say?

Audience 7: Doesn’t matter

GR: Ok. What did you use? What is your first name anyway?

Audience 7: Evelyna.

Translator: Evelyna

Audience 7: Evelyna

GR: Evelyn. I shouldn’t have asked you. Anyway. Go ahead Evelyn.

Translator: Evelyn

GR: Evelyn. Ok.

Audience 7: (Dutch)

0:06:23.2 Translator: For her, love means. She experiences love when she feels that her interest and others interest. They are together. They are the same. And compassion. That means recognizing that something else. That someone else is different and yet it’s like reaching out. Shaking hands. Like that.

GR: Any more? You.

Audience 8: 0:07:00.2 Agree to look. For a (?) distinction for myself to make in a situation. A distinction which means compassion. (??)

GR: Love

Translator: pity

Audience 8: Pity.

GR: Pity

Audience 8: You know when somebody calls to you for, to me for help or and so, why do I want to try to help that person. I think when I was in that situation, you know, or is it through the respect and the love. Equal love for that person. With, yeah. Without any thinking of ourselves That’s pure compassion and a bit of pity in it.

GR: Really good (DT) Very good thinking. Really. (DT)

Audience 8: Yes

GR: Did I see two more hands somewhere around there? You and then who else. Another one .you. Ok. Who raised first? Doesn’t matter. Doesn’t. Let’s go at the back first.

Audience 9: Taking care. But I want to add if you don’t have personal agenda. You take care without accepting (?)

GR: Ok. You want to say in Dutch too?

Audience 9: (Dutch)

0:09:05.8 GR: Thank you. And you sir. Ah. Mat

Audience 10: Me. I think it has to do with deep acceptance of reality.

GR: Deep acceptance of the reality. Deep acceptance of the reality. Deep acceptance of the reality. Acting accordingly. Hmm. You said already a number of times. Ok? (DT) Just wait for a little while. I’m sorry. I don’t mean try to stop you. But I’m trying to think what he’s saying. Deep acceptance of the reality and.

Audience 10: Acting accordingly

GR: Acting accordingly. Hmm. (DT) I want you to think the difference between wisdom and compassion a little bit. Would you? (DT) Yeah. Any. Anybody else? (DT) Ah, yeah.

Audience 11: (Dutch)

Translator: To give power or strength from yourself to others.

GR: Very good. Isn’t it? Wonderful. Ok. I think we had enough. More than enough, I think. Huh?

Audience 12: Fifty

GR: Twenty. Alright. Twenty. Alright. So. Let’s see. What did the first one?

Marianne (?): First one. Take care and 0:11:38.0 point(?) oneself and others, things go well.

GR: Take care yourself and

Marianne (?): Take care. That’s for yourself.

GR: And

Marianne (?): Hope the for others things go well.

GR: What does that mean? When things going well or.

Marianne (?): You hope and you want to work for it.

0:11:59.4 GR: Oh. Working for well-being of yourself and others. Ok. Alright. (DT) Who’s opening was it? Marianne. Good. So, let’s see. Would you like to comment on that?

Comment 1: Yeah. I think that it’s difficult for me to comment on anything another says. Because I can say my own thing, but I don’t. It’s difficult not to judge or just say those things. I

GR: Can I say something there?

Comment 1: Yeah

GR: I don’t think it is judgement. It is exchange of thoughts. So, you know. You have your thoughts.

Comment 1: Yeah. Ok. I understand

GR: And they express their thoughts. So, then what you think it is. And when you’re saying that, I think it’s becoming an exchange of the ideas. I don’t think it is judgement on the others. And you know, and also, we will say, “Would you comment?” So, meaning, can you, “What do you think?” Rather than saying “Would you give a judgement?” (laughs) Just joking. But the truth is, this is how you do, right? You have your idea and then somebody else express their idea. And then you came out with this and if you, because your idea doesn’t tell you this. If it becomes the same, then you say, “I agree, because. Because I do this. I think. Because of these reasons.” And if you think differently, then you say, “I think differently because of this, this, this reasons I have.” You know. So, any. Any sort of understanding and thing that you come out. You have to have. You have a strong valid reason behind that. So, sharing that out. And then, you know, what happens is, sometimes you find that your way of thinking is wrong. And sometimes you find your way of thinking is right. The other’s way of thinking is wrong. This is the confirmation of. Confirmation or it is building process of thoughts.

0:15:01.9 So, don’t think you’re passing a judgement. Or just don’t think, I’m just saying it. You know what I mean? Am I right? Right? Everybody agrees. There’s what. I think that’s how.

Comment 1: I think that she

GR: Go ahead. Sure.

Comment 1; (Dutch)

Translator: Well. To start with. Two remarks. One is: if you want to take care that things go well for others, then first you have to take care that things go well for yourself. Second point is, is a question. What does she mean by things going well? (DT)

Comment 1: (Dutch) ??

Translator: Before she continues her comment, she would like to have the answer to this question.

GR: Going well means going well. (laughs) I’m just joking

Comment 1: Ok.

GR: Feeling good. Things shaped out as you wanted. Maybe. Am I right? (DT)

Comment 1: (Dutch)

Translator: What you said is very general, she says. It can be very different for different individuals what that means specifically.

GR: You are absolutely right. True. Yeah. Well. Whatever you want to do. But that is quite understandable, I think.

0:17:58.8 In general way as well as specifically different people have different things to go. That does. That’s very. Very genuine statement. (DT) Are there more comments on that. Or you’re done with it? (DT)

Comment 1: I have lots of thoughts and it’s too big thing. We have talked lots yesterday evening and this morning. And I have a lot of thoughts and I could have 0:18:32.0 been done(?) with. It’s lots of. If I have to explain it now, it’s too much.

GR: Too much

Comment 1: Yeah. I think so.

GR: Ok. That’s fine. (DT)

Comment 1: Because I think it’s almost kind thoughts

GR: I understand now. (DT) That’s ok. Now the second.

Marianne: Absence of negative emotions.

GR: Ok. Now, who’s idea is that? (DT) Absence of negative emotions. So, let’s. Would you like to comment on that? Absence of negative emotions is love and compassions. That’s what. That’s what definition of love and compassion is given. (DT)

Comment 2: (Dutch)

Translator: The question was.

GR: I understood.

Translator: You got it.

GR: So, what is the absence of negative emotions? She asked that right?

Translator: She asked, do you mean absence of negative emotions in yourself or in everyone? And his answer was. Oh, answer. His remark was that he thinks that we have this love and compassion basically in ourselves, but that it is sort of covered with negative emotions. So, when you get the negative emotions up, then love and compassion comes out.

GR: That’s a good question. You really got his thoughts out. (DT) We’ll come back to you a little later. Ok? Thank you.

0:21:00.1 (??): (Dutch)

Comment 2: (Dutch)

0:22:10.1 Translator: The remark is that, suppose this basic love and compassion would not be there. Then what would you have to do to develop it.

GR: I understand that.

Translator: Sorry

???: (Dutch)

Translator: If there wouldn’t be any suffering than how would you develop love and compassion. And his remark was, well, it’s very much the negative emotions that block love and compassion. So, even if you were trying to develop them, the blockages would still be there.

Marianne (?): (dutch) Negative emotions outweigh the love and compassion. (DT)

GR: I got that right from. From the second question. Yeah. (DT) Good. I may have to impose some strange rules here. I mean, we will comment. We don’t want to go out. To turn into a commentary person and the presenter in dialog. You know. So, otherwise we’ll be a problem. We have to sort of limit in one question or something, you know. Otherwise. Otherwise, we’ll have a problem. (laughs) (DT)

???: Settled?

GR: But this is not sort of settled yet. It becomes a question and answer and you didn’t give your remarks yet. That’s why I’m waiting. It’s a remark.

0:24:04.4 Comment 3: My remark was, that, I think that you can’t settle 0:24:12.3 (?)without suffering. But there is suffering. Because if you wait or break this connectivity then.

Translator: She think that it’s not enough just to work with the negative emotions. That you’ll have to do more to really develop love and compassion.

GR: Should I put my remarks on? Or should I wait for? What should I say? You tell me. You. Yeah. Should I put my remarks or.

Comment 3: The translation wasn’t quite right.

GR: Oh. (laughs)

Comment 3 : Let me say something.

GR: Ok.

Comment 3 : There’s. You were saying that to be able to develop love and compassion, needs to know what suffering is. You need to know, to suffer first. Otherwise, you cannot develop love and compassion. And that gentleman of saying.

GR: Now we have a retranslation of whole thing.

Comment 3: Love and compassion. They are there. You don’t have to develop them. They are there. But they are covered up by negative emotions. So, that’s the.

GR: I think the whole gist, that’s what I got it already.

Comment 3: And then you first me a question.

GR: I asked you a question. Should I put my remark now or wait till end.

Comment 3: No. Now

GR: Now. Ok. Alright. Ok. Thank you. So, let me put the immediate comment on this. The both question and answer are very well thought about it. Actually. Love compassion. We have. It’s already here. And it’s covered with negative emotions. The thought. What little I understand, is also correct. And also, there is room to develop. Both are correct. (DT)

0:27:09.2 GR: I give you reasons. I just don’t want to say. I give you reasons. Because we do have love and compassion within us. And we are unable to shine that out because of negative emotions. That’s why it is right. (DT) There’s also development. It’s also correct.

Translator: Why?

GR: You know why? (DT) Because we do have love and compassion. It’s not strong enough. If it’s strong enough, the negative emotions will not be able to block that out. So, it’s not strong enough. There’s room to grow. So, both are correct. (DT) And if there is no suffering, the question does not arise because there is suffering. That’s a funny remark. (DT) If there’s no suffering, we all are ok. (DT) Now, about Marianne Matess and hers, it’s also. I mean it’s a very good thought exchange. And I’d just like to leave it there. (DT)

Marianne: And then next one says, love and compassion is to become a Buddha as quick as I can.

GR: Ok. I will say, congratulations. (laughs) (DT) Isn’t that nice to congratulate? (laughs) Ok. Now the next one.

Marianne; Love is the wish to see or make others happy. Compassion is the wish to relieve other one’s suffering.

GR: Ok. Who said that? You. Ok. Alfred. Agree or disagree.

Alfred: I agree

GR: Agree. But. Ok.

Alfred: But I mean that’s very easily said.

0:29:59.6 GR: He said to sit(?), he said.

Audience: ??

GR: There you go.

Alfred: It’s also not easy to comprehend. (???)

GR: Alright.

Alfred: So.

GR: So, I don’t want to change into discussion. So. Ok. (DT)

GR: So. I (DT) Good. So, I leave it here now. And then we’ll move to the next. (DT) The reason why I’m leaving this is because I’m coming back on that. Ok? Thank you. (DT)

Marianne: Compassion and friendship are to me, very much linked together. Caring for one another and positive contact.

GR: Who is that? (DT)

Marianne; (Dutch)

Comment: (Dutch)

Translator: And also solving negative emotions as much as possible so that there’s room for friendship and love.

GR: Would you like to comment on that? No, no. Yeah.

Audience; Yeah.

GR: You’ve been listening to it.

Comment: Love and friendship are very much linked together.

GR: Your question is, is that about love and friendship or is it love and compassion? Is that right? That’s your question.

Comment: No.

GR: Ok.

Comment: I just have one question

GR: Oh good.

Comment: I think 0:32:33.1 depends (?) on love equals friendship because for me friendship is smaller than love.

GR: Or compassion

Comment: Or compassion. Because love can go, for me, to more people, more, think, than friendship.

0:33:00.7 But maybe for him friendship means something else. (DT)

GR: Very good thoughts, huh?

Comment: (Dutch)

GR: Thank you

Marianne: Next one says love and compassion

GR: Actually, it’s very good question. He needs to clarify a little more. Friendship. Are you looking for one individual person or are you looking for everybody. He’d rather not answer. (laughs) Just joking. (DT) That’s the question she’s asking. She’s looking for clarification of your word. Right? So, I think it’s good. You don’t have to answer. You don’t have to answer. If you want to, you can. (DT)

Audience; (Dutch)

Translator: (Dutch)

GR: Do you know what’s happening?

Translator: As I understand it. It’s more like, being friends, the attitude of being friends with everybody

GR: Rather than friendship

Translator: then having specific friendships.

GR: Good. Very good. Thank you. Can you go to the next?

Marianne: The next one says, love and compassion is let go of one’s own emotions, in order to be open to the others. Which means have care and affection.

GR: Who’s that? You. (DT) Oh, you needed. Sorry.

Marianne: (Dutch)

GR: Ok. Do you want to comment on that?

0:35:58.8 Comment (Alfred?): Yes. There’s three parts in this. Attachment of your own emotion, make free of your own emotions. It’s like 0:36:05.0 (?) necessary to get the self; selfish part out of it. And actually, to get, to become open to others and from there have; I can understand. Care and energy.

GR: Oh. She’s

Alfred: Care. I’m sorry. Care and friendship. That certainly has to do with love and affection because if you can be open to another and then care and affection will want the other to have happiness. Otherwise, you wouldn’t have care. And you want others to become free of pain and frustration, etc. So that this certainly fit in with the idea of love and compassion. So, one is kind of prerequisite. Without selfish. With the selfish attitude, it cannot become pure. There can be some aspects of love and compassion, but never pure. That is.

GR: Yeah

Alfred. As that is lessened and lessened. You can become more open. And from that attitude you can really take care so love and compassion will arise. 0:37:10.9 (?) So, that’s my comment.

GR: Would you like to say in Dutch?

Alfred: Yeah

Translator: Thank you

Alfred: (Dutch)

GR: I have a. I have comments on that. I don’t know whether it’s comments or question or not. But the thing is, do you really have to let it go toward the self-cherishing to identify the love and compassion. That’s one question we have to think. Can we have self-interest as well as love compassion together? And that might be possibility. Or is it necessary to eradicate self-cherishing? Maybe for consideration to be tabled to just think about it.

0:38:57.3 (DT) 0:39:38.0 What’s next?

Marianne: Next is love and compassion is respect for one another’s view.

GR: One another’s view. Huh?

Marianne: Love and compassion is also respect for one another’s view.

GR: Ok? So, Robert, would you like to remark?

Robert: 0:40:01.7 the attitude (?) It’s part of it, definitely.

GR: Part of

Robert: Compassion

GR: Is it part of compassion? Did you say that?

Mariane: Yes

GR: Is a part of compassion. Did you get it?

Marianne: Yes. That’s was my

GR: No. No. When he is saying part of compassion means not the whole compassion. It’s part of it. (laughs)

Marianne: That was my also

GR: Oh, you also said it’s part of compassion. Ok.

Marianne: (Dutch)

Translator: Her remark was in addition to what other people had already said.

GR: Oh. Ok. Good. Alright. Great. So, very good. We’ll move. We can move to the next. So, your answer is correct. (laughs) Part of compassion.

Marianne: Here one says: love, respect is accepting in the other one that whole piece and accepting in myself to be myself 0:41:26.2 (?) with all the positive and negative I have

GR: Who is that? (DT)

Marianne: (Dutch)

GR: Would you like to comment on that? You. You.

Marianne: Me?

0:42:00.4 GR: I’m looking at you. You want to comment in English or Dutch. You want both. Whatever you do. But I need to hear in English, too.

Marianne: I think that love and compassion has to have the accepting part that much in it. Without accepting there cannot be love. I’m not sure whether the acceptance covers the whole of love and compassion. Because it may need a step further to act as an outcome. (Dutch) I haven’t said that.

GR: I see. Ok. She’s commenting on your thing.

Marianne: No. I cut you short. That’s why I said you appreciate that you didn’t. (Dutch)

GR: Ok. Go ahead. Are you done? Ok. So. So, the. That. It’s absolutely true. Without accepting there cannot be love and compassion at all. It is absolutely true. (DT) And acceptance of it alone might not be completely fulfill the purpose of love and compassion. And that also true. (DT) So, I think that we are going to come back and have a discussion on this too. So. Let’s go to the next question. (DT)

0:45:02.5 Marianne: The lady contested against; you may not have the total of accepting. Yeah?

Translator: (Dutch)

Marianne: I did not mean the whole of.

GR: Oh yeah. Ok. Correct. That’s correct. Ok. That’s good. So, that means we’ll come back and we settle. Great.

Someone: …I’ll come back to this.

Marianne: To be open, in a non-judgmental way.

GR: Another (DT) Who is it? Who’s idea was that?

Translator: Over here.

GR: Oh you. Very good. Mr. Hooperman, would you like to comment that? Non-judgmental. (DT)

Mr. Hooperman: I think that see as 0:46:24.1 (?) courage. See what is going on.

GR: What do you think about the non-judgmental?

Mr. Hooperman: I think it’s. (Dutch)

Translator: He thinks he can accept this as an ideal. But he thinks this ideal is very far away. So far away that it’s almost impossible to reach it.

GR: Interesting. Huh? Really interesting.

0:48:00.4 Hey. Thank you. Beautiful. You want. You take one to your friend too. Give to her. To friend. Ok. (laughs) Good work. Ok. I say, interesting. I said, interesting because it is the way of the person’s viewing. I think it is really interesting. It is absolutely true. It has to be non-judgmental, which is also absolutely true. It is also true that non-judgmental is very far away. Difficult to reach. And both are very interesting. (DT) It also raises question. Can you generate compassion and love if you are, if you are judgmental, you say? But if you are judgmental (DT) love and compassion. (DT) Perhaps you can (DT) Perhaps you can. But then the question of that love and that compassion is sincere will arise. (DT) So. So, those are my little thoughts on it. (DT) And we can come back and forth. You know. I’m sure. Because we have to get some idea of what it is. (DT) Very good comments.

Marianne: Next is recognizing, confirming of what is there.

GR: Confirming what’s there. (DT) Can you clarify that a little bit more?

Glenn: Yes, I think I also used not good words. I think I meant more acknowledging what is and telling the other, confirming that you acknowledge what is there.

0:51:05.1 GR: What is different between acceptance and this. I’m sorry, Glenn.

Glenn: I think there is acceptance.

GR: Non-judgmental acceptance and confirming. What.

Glenn: Acknowledging

GR: Acknowledging. Is there difference? Not much

Glenn Not much

GR: Ok.

Glenn: You need acceptance.

GR: Good. Good. So, then we can move to the next. (DT) Huh? I said Ok. (DT)

Marianne: Next is love compassion is experience of connection to kind of energy field. (DT)

GR: You (DT) I remember that

Audience: First I want to settle something else. I want to say this. She is a very good translator.

GR: Of course.

Audience: Great job. I would not be able to do what she is doing. So, I want to settle that first.

GR: Yes

Translator: Thank you. That’s ok. Actually, for me there was nothing to settle, so thank you anyway.

GR: Good (laughs)

Translator: That’s embarrassing. And then I also want to make remark that this Mister speaks the most beautiful English I’ve ever heard during one of these lectures.

GR: I need to ask you question. What you mean by energy field?

Audience: As I was saying it is something you can experience.

GR: No. You used the word. Word, energy field. I know. Energy field you can experience. But any. Are you looking external or internal or in beyond boundary of external and internal. Beyond boundary.

Audience: I was putting my question. The thought which I got was that we are being too analytical.

0:54:00.7 Because. Analytical becomes very 0:54:07.7 stubborn(?) . But it seems to be that the risk is that you can stay on a dialectical level. Because we analyze. The risk of staying at the level of words. Words are symbols. They are never the true thing you are trying to think about; you are trying to experience. And I was trying to ask a question to you yesterday. Because I wanted to ask a question about that. 0:54:49.8 (??) things said. So, I thought, “Ok, there’s another moment to say something about this.” And I couldn’t connect it today. I think it’s also good to see that there is more than just the chemicals inside you. Or the abstract views. But there is something definitely there.

GR: No question. Something definitely there for sure. Yeah. (DT) Can I comment on that? It is absolutely true there is danger of remaining on abstract on analytical point. That is definitely true. That doesn’t mean you have to avoid analyzing. And if you avoid. I mean, I’m sorry. I’m not advising you. You know, I’m giving you remark. I’m not advising you. Right? Thank you. Because if you avoid analyzing, you’re not going to find it. The real. I don’t know. Truth or real meaning or real message or the real purpose. And the. To present it.

0:56:59.6 Actually. In nakedness of the reality as it is; is the work of analyzing. And not to remain in abstract level is the work of concentrating. Concentrating meditation. So, that’s why. Like Tsongkhapa, for example, emphasizes so much important-ness of the both meditations; analytical and the concentration. And both has to go like this. One after the another. Has to go like this. Because without one, it is difficult to achieve the other one. Analyzing alone will be analyzing and get nothing. You become like a scientist or professors. Even the scientists find something out of scientific experimental. And then after that, then they will say; this is it. They goes on that. Likewise in the spiritual field, what Tsongkhapa emphasize is; analyze it and then you’ll find something. And when you find it, right or wrong, to check with the other persons. The previous people. Other person’s experience. Check with this. And when it is tallying together, then it is become a perfect finding. So, then concentrate and internalize. And which he calls; goes in the field of energy put in. And so, I believe it’s a very, very beautiful remark. And warning both are great. Greatly appreciated. (DT)

0:59:53.6 Marianne: (Dutch)

GR: And there’s a lot of reasons behind that why it should be. But I don’t think we’ll go in the detail. (DT) Ok. Then, who have more. Right?

Marianne: Softness and tenderness

GR: Softness and tenderness. I’ll agree with that. For sure. Ok? Who said that anyway? Softness and tenderness. Very good. Actually, very good. That’s no question. Really. (DT) You can’t have hard and rough love.(laughs) (DT)

Marianne: Lack of difference between myself and others. If I see that, that is good for 1:01:48.3 subject (?).

GR: Who said that? Actually, it’s a very good thought. I mean, there’s always. There’s room for thing, you know. Always there’s a difference. Isn’t it? You’ll find. People to people. Country to country. Society to society.

Audience; If there’s lack of ego. Or

GR: Lack of ego. Did you say?

Audience: No. Yeah. 1:02:21.6 (?)

GR: Did you say, lack of ego?

Audience: I don’t know if you circling on (?)

GR: Ok. That’s good. Lack of ego. Lack of ego. Lack of ego. Do you call lack of ego? Or do you call it ego-less.

Audience; Ego-less

GR: What?

Audience: Ego-less.

GR: Ego-less. Right. Because lack of ego means, it looks like some problem there. Right. Ok. Thank you. Yeah. Well. No question. Yeah.

1:02:59.1 I mean, there’s no ego. There’s no fight. All of Europe will have one country. (laughs) Just joking

Marianne: Creating space to be.

GR: Creating space to be. Who’s that? You. Creating space to be what? (DT) I mean just to get your idea out.

Audience; If I talk about suffering. Or think about suffering. Then it’s. Then it feels like there is not space to be or to live.

GR: Very interesting thought.

Audience; The negative thoughts are in the way of being or being who you are.

GR: Uhhuh.

Audience: So, if you try to get rid. It’s another way of saying.

GR: Yeah, yeah, yeah. You have to be able be open and understanding. Another way of saying it. You just don’t want to shut down. That’s what you mean. Right. Creating space. I mean, when you make second state there will be room to accept and to listening and all this. From suffering and all this. Are you getting at that level?

Audience; Values. The space is not there to be, it’s not. You ‘re not able to accept.

GR: Then you shut down.

Audience; There has to be space first or openness before you can accept. And creating parts and the active part of it. It means for yourself as well as for others.

GR: Wonderful thought. Well, actually, it’s right, you know. Because if there is no space and if you are going to shut down everything. And how are you going to be compassionate? Right? You’re right. I mean, you’re right. I’m sorry. (DT) Sorry.

Marianne: Recognition of the fact that we are in the same situation. That’s reason to love one another.

GR: Who said that? It’s very good reason. No question. No question. But you yourself made a clear statement. That is a good reason to love one another. So, you did not define love. (laughs) Excuse me. Yeah. And so good reason. Sure. No question. Very good. Thank you.

Marianne: Why don’t I skip her for a moment.

1:06:01.6 The next.

GR: You want this? Oh, I see. Ok. I’m sorry. Oh. I’m sorry. Sorry.

Marianne: I’ll just read the new one. Taking care without personal agenda.

GR: Who said that? Taking care without a personal agenda. Sure. I’m happy with that. Really. True. Right? If there is a personal agenda, it is conditioned. Just usual, in the West, particularly in the American society they say, “What’s in there for me?” You know what I mean? Maybe you need to translate that. (DT) What’s in there for me? So, without that. That has to be. (DT) How many we have?

Marianne: Four

GR: Ok.

Marianne: Love is the interest. Love is seeing that my own interest and interest of others are the same. Compassion is recognizing someone is different from me and putting out a hand.

GR: Ok. Who is that? You. Ok. So, in other words, you want to have a. What? Love is what? Your interest and my interest has to be the same.

Marianne: Recognizing it is the same.

GR: Recognizing it is same. It is same. Right? That’s what you are saying. So, in other words. (DT)

Audience: (Dutch)

Translator: It’s more the experience she sometimes has, that the border between herself and someone else or something else is gone for a moment. This feeling of border; of separate-ness.

GR: There is no separate-ness. It’s become one-ness (DT)

1:08:57.5 GR: And I have a question. If it’s not one-ness, then what happens? No love? (DT) If. If there is no one-ness. (DT) As long as you don’t think. As long as you don’t agree with me, I have no love for you. Then it is fine. (laughs) (DT) Another one.

Translator: That’s not what she means. She has to think about it.

GR: Good. Good. As long as you don’t mean that, that’s fine. And if you have that, then it will become Hitler’s love. (laughs) If you say, if you don’t agree with me, I have no love for you. (DT) That’s a joke. Don’t take it personal. (DT) Ok next.

Marianne: Next one is, between compassion and pity is difficult to distinguish. Because, why do I want to help, I ask myself.

GR: Very good thought. Really. We’ll come back and talk in the after lunch.

Marianne: Next one. The acceptance of reality and acting accordingly.

GR: Who’s that? That’s you. So, I said, I remarked already. Right? My remark was, think wisdom.

Marianne: And the last one is giving from my own strength to others.

GR: Who’s that?

Translator: Caroline

GR: Very good. That’s what it is, isn’t it? That is the real meaning of love. Thank you. Well, I think. You need to translate that?

Translator: I have to. I have a remark.

GR: You have a remark. Go ahead then..

Translator: I have a small remark. (Dutch)

GR: What did you say?

Translator: I can’t be here this afternoon.

GR: Oh yeah. That’s not a remark. That’s. I know about that. (laughs) Along with your remark, I have a remark too. Since you are not going to be here in the afternoon, and you did wonderful job. And without you, there’s no way I can communicate. And so, thank you so much for being here.

(applause)

1:12:01.8 Finished commenting everything. Good. So, when you’re looking at “what is love and compassion?” And I think people have given very good suggestions. And very good ideas. And what they think really love and compassion. (DT) And one or two can be, have exactly mentioned as Buddhist texts said. (DT) Yeah. And she wanted to talk something, and we haven’t done yet.

Audience: (Dutch)

GR: And earlier you also wanted to say something. We didn’t get the opportunity to get your thoughts.

Audience: I understand 1:13:38.6 you touched(?) later this morning. Because she has a lot of fires (?). I understand you. (DT)

(Dutch conversation)

GR: In the morning she wanted to say something. And we didn’t have the opportunity to listen to her. (DT)

Audience:

GR: It’s ok. It’s ok. That’s fine. Thank you.

1:15:02.0 Ok. Now. Now. I had a once on an occasion in Dharamsala while the late master, Kyabje Ling Rimpoche, when he was alive. (DT) And he, Kyabje Ling Rimpoche was the senior tutor to His Holiness Dalai Lama. (DT) And it was on a dinner, I think. We’re eating dinner. (DT) Somehow it come out of my head, very un-Tibetan, very un-polite. I asked Kyabje Rimpoche, “What is this love compassion is all about it?” (DT) So, then Kyabje Rimpoche, while eating food. He picked it up a napkin. (DT) And he showed me napkin like this and said, “This is love.” (DT) Turned the napkin around. “This is compassion” (DT) And sounds like very Zen. (DT) So. The message what he’s giving there is, exactly saying, “This is one napkin.” Right? So, it is one mind. (DT)

1:18:01.1 The one aspect is the outside. (DT) Another aspect is the inside. (DT) Ok? Don’t even say outside or inside. One aspect is one side. The other aspect is the other side. (laughs) (DT) So, meaning it is one mind with two different aspects. (DT) So, the aspects of the love really. It’s not only the afternoon drawn by love people, is it? Where’s Brilma go?

Audience; She’s very tired

GR: Oh. She’s home today. Oh. So. Normally when we say, love. The pictures that you people have shown is really, mostly you have shown caring, helping as well as wishing. Wishing them. Wishing the people, whoever you say, love. Thinking about it. Wishing them well. Wishing them be happy. Be in the joy nature. And that’s the expression of the one aspects. (DT)

1:21:04.5 He needs help.

Marianne; helper

Translator: Helper. Yeah. That was the 1:21:10.7(?) Sorry. Thank you.

GR: Ok

Translator: Sorry

GR: No. No problem at all. So, the mind of love really wishes people, whoever, or whoever you’re focusing. Really wish them welling, well. (DT) So, in my opinion that’s why the ideas of acceptance as it is. No judgement. And all of them are very definitely true. (DT) And we also use the word “love” very much. (DT) And we tell, “I love you.” We tell a number of times, people. (DT) And normally it should express that I would like you to be happy. That I would like you to be joy. I like you to be, whatever word you want to. (DT) And that happy, joy wishing, coming from the individual with sincerity. (DT) And when that is with the sincerity, and then probably it becomes pure love. (DT) And then the moment, when that does not become with sincerity, and the moment when there is some kind of a personal needy of.

1:24:02.0 It’s almost like a, putting the liens on. You know what the expression of putting lien on. If you have a house and then somebody puts lien on because you owe them something. You know what I mean? (DT) So, the moment you become a sort of a, sort of a, personal interest and putting liens on. And then it has become something else. It doesn’t remain pure love in my opinion. (DT) You know what lien on, when O J Simpson lost his case, then this 1:25:02.6 philanthropy (?) immediately put a lien on his house. So, he can’t sell his house. (laughs) So, like that, you have a claim something for personal and then it becomes love with a condition. (DT) And so what’s happening within the individual, when you like somebody or something or when you like all people. Whatever. And the good, the good 1:25:48.9 intuition/intention(?), and the good side of the person, personality will definitely wish them well and the nice feeling. Wonderful feeling. And all this. (DT) And then the, then the moment, neither, either you’re not getting reciprocating, people don’t returning what you are offering. Or dissatisfaction. Or whatever. Anything can happen. Right? Any reason, whether it is valid or invalid or whatever happening is. Then that pure part of that love has begin to have effect from the negative point of the individual.

1:27:02.5 So, it is. Then it becomes not pure. And it’s becoming sticky stuff. (DT) Even it is. Even sometimes even change into hatred. (DT) So, that is the problem and many of us, we get it anyway. And that’s the one. One part. (DT) of it. Then another part is, again, the same napkin. (DT) The different aspects is. It’s sort of, it’s desire and caring, how best way I can relieve your pain. The pain you’re carrying. How best way I can relieve? How can I help? How can I relieve your pain? How I can. How can I do? That’s. That’s the real question of, real question of, “How can I help?” (DT) The question one rises; one raises, saying, “How can I help?” is actually caused by the compassion. That you really wanted to relieve the suffering of the individual, or group of people, or all people. Whatever. Whatever your focus is on. (DT) So, naturally that sort of real desire to be helping. To relieve the pain is not going to come in our thoughts from nowhere. It’s going to come only the. It’s going to come out only if you care.

1:29:59.3 (DT) Great. I was thinking about it. It comes. Oh. It comes with the idea of true caring. (DT) And if you really don’t care, and then you can, sort of, you can shut down or look the other way. Or pretend you didn’t see it. Or all of those can do. (DT) Now the second point. The point of the pity-ness. (DT) I believe this is big question.

GR: (DT) The first question, what I wanted to answer. The monks are getting angry. So that the window jumps down. (DT) It’s true. The old Tibet, the Buddhism in old Tibet is definitely chauvinistic, male chauvinist. And not only male chauvinist, but monk chauvinist. It’s a true fact. Because the monks are considered so important. And by considering so important, it overpowers everything. The government is sometimes powerless when the monasteries, big powerful monasteries, decide to do something. The government becomes powerless. If you look in the Tibetan history. A lot of people think, “Ah. Tibet is beautiful.” You have romanticized feeling. But if you look in the Tibetan history, equally bad and equally corrupts. There are a lot of bad parts. There is good parts too. But there’s a lot of bad parts as well. And especially, the monks are so powerful. Up to the thirteenth Dalai Lama. Up to the middle of the thirteenth Dalai Lama’s age, somewhere in 1920’s. Up to 1920’s, the Tibetan government is totally afraid of monasteries. Afraid of monasteries. Because the government has made certain decisions. The monks will not agree. And the monks will come and parading it down in the government place. Like a case in the thirteenth Dalai Lama’s place.

0:03:00.1 Actually, my family was involved in that. In early nineteen. Nineteen. , mine. 1908, 9, 10, 11, 12, 13, 14. Almost ten years. There was a big civil war between my family and the Tibetan government. The, we have the monastery. One of the biggest monastery, Drepung, behind us. So. So what happened is the sudden decisions the government, didn’t like it by the monks. And they go down to the. They went to Dalai Lama’s summer palace, overpowered the bodyguards, threw their guns out and broke them. And broken wooden, you know those gun structures. The broken structures. Some of the wild monks kept on shorter and started marching up and down. And did all sorts of things. And went into the bedrooms. There are a number of bedrooms. I don’t think Dalai Lama’s living there, but the number of bedrooms and living rooms of the Dalai Lama’s personal quarter, they went in. Shitted on the carpet and did all sorts of things. They literally shitted on the carpet. You know. (laughs) And did all sorts of things. And there was sort of older prime minister who came out and said, “Hey. You are monks. You are the refuge object. So, what you are doing here. You should go back in monastery.” He got slapped. Somebody slapped him, you know. All things like that. And if you look back into the history, the monasteries are so powerful in Tibet. The government is always afraid of the monastery. And so the. So, naturally, the people, the public, the. It is old system. So, it is feudal, sort of feudal system. The subjects of the people. The people. The grass root people certainly afraid of monastery because even the government is afraid. So, therefore they are all afraid of monasteries.

0:05:29.2 (DT)

0:07:43.5 So, it is true. There’s a. There is a chauvinist portion there. For sure. But on the other hand, the nunneries but very little. The one woman incarnate lama. There’s one. So, and that. That definitely male and monk chauvinist is there for sure. No question. That’s why that window came down. But on the other hand. On the other hand, you also have to. To think, you know, it is the living tradition. Not a dead tradition. It’s living. (DT)

0:09:01.0 And the tradition itself has no objection to woman or lay person or anybody. (DT) It’s open (DT) We have a saying in Tibet, if you are capable nobody owns Tsongkhapa’s throne. Tsongkhapa’s throne is open. If you are capable, you can occupy. (DT) We say, 0:09:58.8 (Tibetan: ) If you, yourself is capable, there’s no ownership for Tsongkhapa’s throne. It’s supposed to be the highest position. Whatever. (DT) And having said that. What I’d like to make clear to you, since it is tradition has no objection for man, woman, anybody. And it is living tradition. So, every woman who comes and studies, who makes herself capable by developing herself and sharing her own experience and teaching others, will definitely be in the lineage. There is no closed door for that. No one can. Not even the Dalai Lama, cannot close that door. Because the tradition is open. So, therefore, for it is open tradition. It had been male and monk chauvinist. It is changing. And it can change because it is open. It’s not catholic church where the woman cannot be priest or whatever. You know, it doesn’t work that way at all. Even the Dalai Lama. A: he doesn’t want to block. But even he wants to, he cannot. So, this is because the tradition is such.

0:12:02.4 So, it is, in one way, it is very organized religion. In another way, it is absolutely independent. No one really have any jurisdiction to anybody else. It is the individualized. So, that is. That is the beauty of Tibetan Buddhism on the woman’s issue. (DT) It’s true. (DT) I person. I’m sorry. Oh, yes. Definitely. The number of Western woman Buddhist teachers coming up. They will all be in the lineage. What?

Audience: Can a woman study male university?

GR: There is no male university.

Audience: No, but the monasteries be for men.

GR: You’re right

Audience: Can a woman go there and study?

GR: I believe you can now. But. But Buddhism does not remain in monastery. You must realize that. Monastery may provide intellectual scholars, but Buddhism does not depend on the monastery. I mean, as a matter of fact, I hope n the Jewel Heart we will have a number of woman teachers. Hopefully it will come. Really. And a number of them are capable and I hope they will come. This is. This is reality. Reality. It is not necessary the teachers must go n the monastery. That is misinformation. It’s begin to circulate in the West. Beginning to circulate. That is absolutely misinformation.

0:14:58.2 That’s the one of the reasons why I try not to much thinking Tibetan language. Because it is one of the misinformation. Again, everybody think, “Oh, yeah. You have to go to monastery to become a Buddhist teacher.” Definitely not. Definitely not. (DT) Here in Holland we have a number of woman who’s leading the groups. (DT) And we hope there’ll be more. (DT) Definitely. (DT) And even in America we have a number of woman teachers including Aura, Brenda, Chris, Sandy. All of them are woman. (DT) So, really hopefully there’ll be a lot of woman teachers. That is my hope. And if they don’t come by themselves, then we can’t do anything. (DT) We can’t force them. (laughs) (DT) So, and second question. (DT) Magic power. (DT)

0:17:59.1 I don’t do anything. I just sit here and I think the motivation. The motivation what you have. The why you. I mean, why you want come here. Why you have a collecting people. What for? Why? There is. I try to make. I’m try. I’m trying to make sure there’s not a single personal agenda in it. I don’t care but I become popular or unpopular or whatever. The thought does not come in my head. Money does not come in my head for whatsoever. If you give me money, I take it. (laughs) Really. And then I spend it. That also true. I don’t save. I just spend it. So. So, that doesn’t come in my picture at all. My consideration at all. If you give me ten guilder. Fine. If you give me a thousand guilder. Fine. If you give me a million guilder. Fine. If you don’t give me, that’s also fine. Really no consideration for whatsoever. And no personal agenda. I don’t care whether I; people say, you did good. I don’t care, people say, he’s bad. I don’t care. I don’t hide anything. I try to be open as much as possible. And honest. And sincerity. Even I use a single word, a single example. I hope it will have some help to somebody. I mean, at least, some help to somebody. And that’s all I do. Really. And that might have something to do. That might have something to do. Otherwise, I have no magic. I don’t do any sort of, have some kind of deity and cult system. Nothing. Nothing. And that’s sort of honesty, openness and sincere wish of helping. No personal agenda. That might be making some effect. A few years ago, the Dalai Lama came to Ann Arbor. University invited. We took advantage of him coming there and all this.

0:21:00.5 And first thing he told me. He just sort of look around. He said, “How come you be such a sincere and so much dedicated thoughts. How you generate such a dedicated thought.” He sort of going like this. Suddenly he start looking up and down. He says, “How you do it? How you do such a dedicated thoughts and such a no personal interest. What are you doing? How are you doing?” You know. So, I don’t have to answer anything. So, I just sat there. And he didn’t say anything. So, I thought that the sincerity that I raised, might have helped number of people. It’s motivation. That’s what I think. 0:21:49.6 (DT) 0:23:10.4 Actually, that was sort of first word he told me when he came in his room. (DT) And we have some Tibetan there. And they say, you have to make Tibetan style of tea and this and that. And Tibetans, when they first come, they have welcomed, some decorate arise and all this. So, I took that tray in. And he looked and he, “Oh. Put it over there.” And so, I looked and don’t know where over. And that’s the bathroom. Then he said, “Put it in there.” I said, “Ok.” I put it in bathroom. And he doesn’t want. Then he said, he want hot water. So, I served hot water and while I was pouring hot water, that’s when he said. “How do you do such a good generating good thought? How do you do?”

0:24:02.1 Sort of thing. You know? So, that’s. So, I thought well, that may be. That may since you raised question and that’s all I can think of. Nothing else. (DT) That’s it. So, if you don’t have any other question, then I’ll move. (DT)

Audience: I don’t know. Probably be interesting. But.

GR: I know what you are going to say. Oh. You already said. Ok. Go ahead, say it.

Audience: I will be very interested to hear the process of dying. You were telling us. There are stages of dying. Telling us about Allen Ginsberg. And we have certain little information about these things. So, I will be very interested to hear more about this.

GR: So, you told me earlier. And what I told you. I said, “I don’t know how much people are interested or not.” And this workshop is designed as Inner Growth rather than death and dying process. So, let’s see how many people have an interest. That’s what I said. Right?

Audience: Yes

GR: So, I see one hand only. That more. (DT) There are a couple of hands. So, not so many. So what I’ll do is, I will give you very brief about death.

0:26:57.9 So. So. So. The thing is, you know, what happens Not only, what happens. What we have. What we call it; body. Right? What we call this? Body. What we have here. I’m not going to say we have hand and leg and face and mouth. I’m not going to say that. But what is it, really? It is the combination of four or five elements together. (DT) The bones and the flesh and all this are earth element. (DT) The blood and pus and so and forth and all liquids are water element. (DT) Then heat, digestive power. All of them are fire element. (DT) Then circulation. Breathe. You know we breathe in and out. Circulation. Breath. All of them are air element. (DT) And there is subtle space also. (DT) Because otherwise this, all organs will join, bind. Right? So, that won’t work. So, we have space too. (DT) So, then. Then we also have consciousness. (DT) Ok. So, what happens is. Combination of all these compose. What’s that word?

Translator: Components.

GR: Components. What does that mean?

Audience: Different parts

GR: Parts. Yeah. Components. Yes. The combination of those components brought together will be able to balance elements. (DT)

0:30:06.4 When the elements are balanced, then we feel comfortable and we feel well. And it serve well for the consciousness to be able to function. (DT) When that loses balance we get sick. (DT) Am I right or wrong, doctor? (laughs) That’s what I know. When the balance is lost we get sick. Because this imbalance or unbalance. Or imbalance. Unbalance of. Imbalance. What is it? Im or un? Huh?

Audience: Imbalance

GR: Imbalance of elements is so painful, aches. That’s what happens. (DT) So, finally it loses balance completely (DT) So, the. So, the elements will give up. (DT) They’ll say goodbye.

Translator: Toot Alou

GR: Yeah. The first one. The first one to say goodbye will be the earth element. (DT) You don’t see your eyes well. You put the glasses on. (DT) After a little while the glasses doesn’t work anymore. (DT) Then the hearing aids. (DT) Then the feelings. (DT) Started losing, you know. (DT) Some people lose whether your fingers or nuts or whatever, you know. So, that’s true. That is how. Because the element is not functioning. Disconnected. Truly the senses within those part of the body in ourselves is disconnected. (DT)

0:33:03.7 When its really become disconnecting, then the. Then the next element. Sort of, the major responsibility falls on the next element. Which is water element. (DT) So, you notice much more of the waterish. (DT) Even your seeing or not seeing. It is like a mirage. (DT) You know, mirage like. So, you know, when you’re driving car in desert, you need water and you begin to see water there. But when you get there, there’s no water. Right? There’s a mirage. (DT) So, that is the indication to the individual now, and saying the water element’s saying, “Hey, I can’t take any more.” (DT) So, the individual have a lot of. The dying person has a lot of feeling of waterish mirage type of thing. (DT) So, after a little while you lose that. And then you begin to experience a lot of room is filled up with smoke or something. (DT) Ok? The smoky color is. You know, the smoke is the sign of fire, anyway. (DT) We say there is smoke, there must be fire. (DT). So, the sort of, when the smoky feeling you get. Because there is no smoke. But there are a lot of room filled with smoke, as those they are hundred; hundred people in the room smoking cigarette. There’s too much. (laughs) Maybe a little less. The number should reduce. That type of thing. Feelings you’re getting. So, that is the signal of, “Oh. The fire element.” (DT)

0:36:10.6 Fire element saying goodbye.

Translator: Fire element. (DT) too-da-loo

GR: That’s it. Really. Then fire goes. Then you are left only with air. (DT) So, the air element gives you some kind of life. As though in a dark room, some candlelight burning somewhere, you know. (DT) No. I’m missing one here. Yeah. I’m missing one. Sparking That’s right. That’s right. Thank you. 0:37:13.8 (Tibetan) (DT) That’s right. Then, it’s like in the dark room, you have thrown a lot of handful of cigarette. (laughs) (DT) That’s right. And that time the fire’s going. Then comes the candlelight feeling. (DT) That is the air blowing. (DT) I don’t believe it looks like you’re looking at a candle. (DT) It is, like there is a candlelight there. So, you looking the reflection of giving light by the candle. Yet, it is moving. So, it is flicking, you know. (DT) You get it? And by that time, the air element, the external air element completely dissolves to the consciousness. (DT)

0:38:59.9 By that time, probably, no more breathing. No more nothing. Everything’s over. (DT) That is the internal. I’m sorry. External. (DT) Then there’s the internal. The whole process will repeat internally. (DT) So, why we call it external. By that time, there’s no more sign in external. Because then you’ll say he’s dead. Whatever. You know. (DT) But then internal process. The whole thing will repeat again internally. (DT) And that time. And the individual inside will experience that and nothing from outside you can see. (DT) So, what happens is. Now this is; this is the Buddhist teaching we have to use here. What happened is. What happened is, when we first enter our consciousness in the body, it is the union of the. Not union. But it is the joining of the semen from male and egg from mother. (DT) So, the joining of the egg and semen, we call it indestructible drop. (DT) Why we call it indestructible. Because when that separates, you die. (DT) So, it is inseparable till you die. (DT) So, that is the basis on which our physical thing grows. (DT)

0:42:04.6 Outside that drop. Union drop. Then it grows here and there, you know. (DT) It becomes like bigger. Then, you know, it begins a little shape and then (DT) We don’t need to talk about that. (DT) So, at the time that you are dying, inside, they are separate these two. (DT) When it’s separating, the individual begins to see some kind of a very whitish thing. (DT) Because of that seed, that which you have obtained from the father is now. (DT). It is you. Let’s put that. It is you. (DT) So, you get a sort of, very whitish feeling. And look like gray weather over there looking at it. Very similar. May not have that much light but. It sort of looking at gray weather. (DT) Much. They might not have light like this, you know. Little dark early in the morning, sort of. You know. Before, five to five something you’re looking at. (DT) Maybe four thirty nowadays. (laughs) (DT) Then the next, after that. Then the egg’s time. The egg will show the reddish. Like a red flash thrown. (DT) Ok? Thereafter you go into darkness. (DT) Then it is really dark. Darkness. (DT) And that darkness period. Whatever you really follow, going through is the true actual death period. (DT) And then the. When those negative emotions within us, how do we normally behave. Begin with denying.

0:56:59.8 And then the resistant. And then noticing. And then freaking out. And all of those we have seen one side. (DT) Then on the other side, we also seen how important to have awareness, acknowledgement and recognizing these negative emotions are not in us to stay. But they’re here to go. (DT) They’re here to go because it is impermanent. (DT) And nothing is permanent. Nothing. We are impermanent. Our life’s impermanent. Our thoughts impermanent. (DT) Our emotions are impermanent.(DT) Even our karma is impermanent. (DT). There is nothing permanent. (DT) Even the permanent monuments that we built, which is also impermanent. (laughs) (DT) So, when people think. People think, “Ha. My. I’m terrible. My negative emotions are so powerful. This and that.” Remember. It is impermanent. (DT)

1:00:05.4 So, there is nothing permanent. Please remember that. This is not only Buddhism. It is the reality. (DT) If you think in Buddhist terms. It’s perfect impermanent. But it’s not. You know it’s something else. If you think that way, then prove it. Show me. Where is one permanent? (DT)

Audience: (Dutch)

GR: What did he say?

Translator: He says, “Well, the sun is shining always.”

GR: No. I don’t see it today. (laughs) But good thought. Good try. My answer’s also good try, but just had to say it. Anyway. Truly. Really, really, truly. Even the sun is impermanent. Believe me. You know that. (laughs) But good thought. No, really good thought. Anyway. So, there is nothing permanent, really. So, our problems, these mental problems that we carry, emotional. Especially emotional. It is definitely like the cloud. It will go. (DT) This is what we noticed. But most important point is for you not to forget. (laughs) (DT) Sometimes, you know, when you’re well, you’re ok, you have all these ideas and you know how to handle. But when the problem comes on you. When the problem arises. Then you become crazy. (DT)

1:03:06.7 And Tibetan teacher has said, 1:03:09.6 (Tibetan:..) So, when your stomach is. When your belly is filled and when you’re warm and sunshine, then you are great intelligence and practitioner and spiritualistic and you’re everything. But when the difficult comes on you and you become stupid and terrible and that’s what shouldn’t be. (DT) So, that is the. That is the one part of what we have achieved, I think. Is anything else I left it out? (DT)

Audience: (Dutch)

Translator: In his opinion, we did not talk very much about the negative emotions during the last few days. More implicit than really explicit.

GR: Compare with the time what we have, we talked quite enough. And the reasons why I said that, the negative emotions, we ourselves are quite expert. And we knew exactly how it comes in and how it feels. So. So, maybe a time like this, might not need to go too in detail; when anger raise, how you feel and how it comes. (DT)

1:06:00.9 I think we are expert. Aren’t we? (DT) I think we are. Even we don’t say it. Yet, but we are. (laughs) You know, we knew the best how anger rises. Really true. We know the best how attachment rise, because it’s happening with us. (DT) But if you. I’m sorry. But if you still want to spend time, we could. But I want to cover the love and compassion part a little bit. So, I’m trying to save that time. But if you still want to spend on time, we can. She has question, too. (DT)

Audience: (Dutch)

Translator: Yesterday you talked about laziness. And trying to achieve something in your life. Now, trying to achieve something and impermanence. How does that relate to one another?

GR: Good question. (DT) It is impermanent. However, within impermanent there is a continuity. (DT) For example, yesterday and yesterday’s you and yesterday’s me and yesterday’s us is not here today. That was yesterday. However, we are here today. So, it is impermanent. There’s a continuity. (DT) But it’s also different.

1:09:00.7 Yesterday’s me is not today’s me. Either neither you. (DT) And we’re all, even wear different dress. Except someone. (DT) I was wearing blue yesterday. Today, color of rust. Whatever that is. Rustic.

Translator: What’s rustic?

GR: Huh?

Translator: It’s not rustic.

GR: What is it? Kind of rustic in there. Don’t you think it’s somewhat rustic? Ok. (laughs) (DT) Ok. This is. This is good thought. Important thought. But there’s change there for sure. For sure. We don’t. We don’t carry the dust and sweat what we had yesterday, today. (DT) Yes, they do.

Audience: ..

GR: That is a very Buddhist subject. (DT) We could. (DT) And also we, on one hand. I’ve been trying to see what we did. In one. In one. So, we identified what the spiritual goal that we wanted. And that is also very important we did. And then we also looked at death and dying a little big. And we also looked at the analytical meditation, how important it is. How analyzing it is. Analyzing and confirmation of it has more power than that of trusting our feelings and things like that.

1:12:01.1 (DT) And all of them, really. The ideas that we put together and we work together. And because of togetherness and we have been able to see on this. You didn’t get it. Alright. It is not me talking. It is everybody putting their thoughts together and ideas together. Within the togetherness we’ll be able to notice those. (DT) So. So, that’s so far we have gone to the internal growth. Internal development. Whether you like to call spiritual, or whether you like to;, you don’t like to call spiritual. And that is spiritual. And that is intelligent element. (DT) Some people. Some people have a simply have a some kind of resistance calling it spiritual. (DT) The resistance comes out. Whatever the reason might be. Different people have different reasons. It is lack of true understanding of what really spirituality is. That’s my opinion. (DT) And. And a lot of people will think if it’s spiritual reality, we have to associate with the; either the Judeo-Christian tradition or Hindu-Buddhist tradition.

1:15:04.3 Or some kind of link with something called religion. Or. Or, or, or, what do you call it? The dogmatic. Or dogmatism. Some people think you have to link up with that. (DT) And interest thing is. And again, I mean, sort of funny thing. You know recently Dalai Lama was in Washington. Larry King live interviewed him. (DT) And after His Holiness the interview, two other person too. (DT) And so, one of them asked. Larry King asked one of them and said, “What is it, this Buddhism? Is it way of life? Is it philosophy? It’s a religion? Or what is it?” (DT) And I’m quite sure some of you have seen it. But that person replied, “It’s all of them. I think it’s all of them.” (DT) So, it’s true. The true spirituality. Really true. It depends on the individual. And internal dealing. It doesn’t link up with any dogma at all. (DT) And lack of understanding of that makes hesitation to certain people to, just to simply call spiritual. (DT) Yet, on the other hand, some people like to do that too. (DT)

1:17:58.8 So, it is people’s right. (DT) True reality. I don’t think there’s much difference. (DT) Making yourself a better person. (DT) Making yourself knowing how to handle our own negative emotional status. (DT) Making sure this negative emotional status does not really trouble too much. (DT) And if possible, how to get rid of it. Eradicate negative emotions. (DT) And this and that is the internal development of individual. (DT) And that is spiritual (DT) And that is Buddhism too. (laughs) (DT) And really. I mean, if you leave the dogma to dogma out of that and that’s really true Buddhism. (DT) Having said that, from the Buddhism point, Buddhist presentation, Buddha’s message and Buddha’s experience, we benefit tremendously. (DT) And the guidance. (DT) And the showing our own talents within ourself. (DT) And knowledge, giving knowledge of the good quality within us. (DT) And which you can develop. (DT) and at the same time, also warning that we also have bad quality within us. (DT) And it can be developed too. (DT) So, these are the very good things. (DT) Ok?

1:20:59.3 And way and how to handle this is not simply just doesn’t trust your own feelings and intuition alone. And you analyze and understand and then deal with it. (DT) Ok. Now, having said all this and clearing negative points, what are you going to fill up to with that? After you empty all the negatives, what do we have to fill up; fill up with that? (DT) I simply you say, positives. (DT) Yeah. It is easy to say. But we need to look into what kind of positives. The positive that you want to fill it up; is it really true positive or not? As, as we did at the negative side, we should also do in the positive side. (DT) Today, being the last day, we should do the positive side. (DT) Ok. There are a number of positive side. And side. And I think one side which is very important is actually desire to get free ourselves from those negative emotions. Which we did quite good for the last two days. Probably do not need to retouch that. (DT)