Birth Creation and Creativity - Q and A (1996)

0:00 So if anyone has a question, please, I would, you can either write it down or ask in Report an error in the passage at 0:00 Highlight the passage at 0:00

0:14 person, yes. Report an error in the passage at 0:14 Highlight the passage at 0:14

0:30 But how to get in touch with that, you know, is the real, because sometimes we, people don't, you know, they get lost in just the momentum of their habit. You can see now an attempt in people to realize their true calling and creativity. These words now are not just ideals, but we're now trying to recognize the reality of it. Report an error in the passage at 0:30 Highlight the passage at 0:30

1:13 Because from my perspective, just seeing how The failure of Western civilization, for example, to, you know, we have the hope and the, based Report an error in the passage at 1:13 Highlight the passage at 1:13

1:30 on ideals of how things should be and how we've really made, you know, so many errors and mistakes and the problems that we face now are so many. This seemingly insolvable problem, just on the level of population, ecology, that's based on the fact that we have operated from ideas that we project onto life, and yet they say with Report an error in the passage at 1:30 Highlight the passage at 1:30

2:11 meditation you're learning to get in touch with the natural laws. with the way things are. In Buddhist terminology we call dharma. And I don't think we realize we could do that. We've tried to make up laws and create all kinds of ideals, ideas based on how things should be, if everything was perfect. But the flow of life is... Report an error in the passage at 2:11 Highlight the passage at 2:11

2:48 itself something where perfection as an ideal is only a very momentary experience and life is a flux of change, is forever changing, so it never stays in its ideal state. Report an error in the passage at 2:48 Highlight the passage at 2:48

3:09 What is it all about? I still don't know. Report an error in the passage at 3:09 Highlight the passage at 3:09

3:19 What happens after it's all over? But I do see that... I've been invited to this conference in the States where they're talking about the state of the world. And there's also wanting to make some kind of ethical statement from the perspective of religion. Report an error in the passage at 3:19 Highlight the passage at 3:19

3:50 It's interesting to see just how to formulate an ethical statement of responsibility based on, and just the assumptions of different religions make it very fraught issue because of the different religious conventional approaches. You have the theistic religions, like Christianity, Report an error in the passage at 3:50 Highlight the passage at 3:50

4:21 And then you have non-theistic religion like Buddhism. And to make a statement on the level of convention that would cover both is going to be a really interesting experiment. Report an error in the passage at 4:21 Highlight the passage at 4:21

4:48 Yes. Report an error in the passage at 4:48 Highlight the passage at 4:48

4:54 That is, all I can say is I don't know. And that is very important. I'm not, you know, for you to realize that. Experiment. Report an error in the passage at 4:54 Highlight the passage at 4:54

5:08 To know that you don't know. Because you can have various views, you know, that people will say, you know, they go to heaven or hell or they just disappear into thin air or they get reborn or something. And one might prefer any of these particular speculations. But in terms of direct knowledge now, in terms of your own, or say my own experience now, about death of the body, I don't know because I haven't died yet. Report an error in the passage at 5:08 Highlight the passage at 5:08

5:52 And I know that life consciousness is like this. So this is what we're pointing to, to be with the way it is. And also to recognize, to be able to know that you don't know is wisdom. Report an error in the passage at 5:52 Highlight the passage at 5:52

6:09 Rather than to attach to various ideas and hold to ideas about what happens when you die. But the thing with meditation is when you're realizing more and more by letting go of the conditioning of your mind, that pure state is timeless. You know, it's timeless. Report an error in the passage at 6:09 Highlight the passage at 6:09

6:42 So that you're actually realizing deathless, timeless reality through letting go of the conditions. And so in terms of your own experience in this life, while your body is still alive, and that you're realizing in a very direct, through direct knowledge, the deathless, timeless reality. Report an error in the passage at 6:42 Highlight the passage at 6:42

7:14 Ultimate reality. But it's not something you can grasp, but it's a realization through non-attachment rather than trying to find it as an object. So when you realize that, then this whole sense of somebody died doesn't have the same power as it does when you're still operating from From the conditioned cultural view of birth and death and personality and my father and me and heaven and hell and rebirth and all the rest, then you get tangled up in all the ideas and the logic and the illogic of it or the doubts or the anxieties or the fascination. Report an error in the passage at 7:14 Highlight the passage at 7:14

8:16 For more, because the Buddha was pointing to the dharma deathless, realizing deathlessness rather than, and to do that then you're, the death has to be investigated, the ending of something. Report an error in the passage at 8:16 Highlight the passage at 8:16

8:37 In terms of your own experience, like with your father, what you're left with is the memory. Report an error in the passage at 8:37 Highlight the passage at 8:37

8:50 You know, the memory of your father is that he's dead. They were before that, your father, even if he was really sick or whatever, he was still alive. And life, you can understand life because you're alive. You know, you can understand pain and hunger and loneliness and despair and all that, all the human experiences. Report an error in the passage at 8:50 Highlight the passage at 8:50

9:15 But death... ...of the body. Since you haven't experienced, you don't know. But you have a memory of your father now, and the word death is connected to that memory. My father is dead. So that gives up, you know now that you'll never be able to see him or relate to him in the way that when he was alive. Report an error in the passage at 9:15 Highlight the passage at 9:15

9:46 Also, to recognize that is a way to... It's not depressing, but it's more like your understanding the way things are. And then in Buddhism, what we do is we try to use the memory, especially like of our parents, dead parents, for doing good works in the world. It's a way of honoring them. So that we, you know, to... Report an error in the passage at 9:46 Highlight the passage at 9:46

10:16 To do something good, generous and kind, in memory of your father, because even though he's now dead, yet we still love, when the memory comes up, we still feel the same love. And so then using that memory as a kind of something that propels you to do good things is a way of honoring. Report an error in the passage at 10:16 Highlight the passage at 10:16

10:46 your father or mother I found it very skillful in Thailand and Sri Lanka. They do that a lot. It's very much a part of their culture. And I try to encourage here in England people. Report an error in the passage at 10:46 Highlight the passage at 10:46

11:01 Because we don't know what to do when somebody dies. Go and put flowers on their grave or something. About the most people can do. And this way it's also taking what might be a memory that leaves you sad or sense of loss by doing something good and using that memory to initiate something good in your life also brings you joy. Report an error in the passage at 11:01 Highlight the passage at 11:01

11:36 So you begin to feel a joyfulness connected with your... Father's memory, rather than just the sense of loss and sadness. Psychologically, it will bring you, will change just that from being what could be depressing or just a sense of grief or loss to one of joy. Report an error in the passage at 11:36 Highlight the passage at 11:36

12:05 And people like to, you know, we plant trees and people like to plant trees in memory of their Satsang with Mooji Satsang with Mooji Report an error in the passage at 12:05 Highlight the passage at 12:05

12:21 food to the to the monks and nuns or something else you know helping the poor or whatever just some selfless act is using that as a way of honoring Report an error in the passage at 12:21 Highlight the passage at 12:21

12:40 to know that you don't know, we that's a waste of time. We want to know everything. Report an error in the passage at 12:40 Highlight the passage at 12:40

12:53 In terms of direct knowledge, direct knowing, there's this kind of knowing about things that you acquire from books, from other people, you know, that you acquired knowledge. But this, in Buddhism, is this direct knowing in the present, intuitive, direct knowing. I mean, so it's a... Report an error in the passage at 12:53 Highlight the passage at 12:53

13:23 yet. minds are very much more on the acquired knowledge. Report an error in the passage at 13:23 Highlight the passage at 13:23

13:34 we've taken this kind of knowledge to, you know, to a really high Report an error in the passage at 13:34 Highlight the passage at 13:34

13:40 this time, it's not liberating kind of knowledge, is it? It's just confusing in the long run. The more you know, the more confused you get. Report an error in the passage at 13:40 Highlight the passage at 13:40

13:52 This kind of knowing is where you're knowing the origin and cessation of things, and you're knowing the presence and absence, and you're knowing the way it is. And all this leads to a sense of peace and coolness, dispassion, emptiness, rather than of confusion. fusion and Report an error in the passage at 13:52 Highlight the passage at 13:52

14:28 having to, because there's no end to the kind of knowledge that you can learn about, know, this is the information age, isn't it, increased our, you know, there's so much knowledge, so many things to know about. Report an error in the passage at 14:28 Highlight the passage at 14:28

14:45 it's time to learn not to know things. Report an error in the passage at 14:45 Highlight the passage at 14:45

14:53 That's Report an error in the passage at 14:53 Highlight the passage at 14:53

14:59 a good point because... When I talk about acceptance, people oftentimes think of it as a kind of resignation to mediocrity and misery. Report an error in the passage at 14:59 Highlight the passage at 14:59

15:17 Because that's how we do see it. Oh, you've got to accept life the way it is. It sounds like you've just got to put up with the mediocrity and the misery of it. Which is a kind of fatalistic resignation based on negativity, not on understanding. But this acceptance is to really know something, you have to accept it. Report an error in the passage at 15:17 Highlight the passage at 15:17

15:48 To know yourself, to really know yourself, you have to accept yourself. And all the bad things and unpleasant things about you, you have to accept those too. Which doesn't mean that you're approving or you like. Or you're justifying weaknesses and bad habits. But the only way you can understand yourself is by accepting yourself. Report an error in the passage at 15:48 Highlight the passage at 15:48

16:14 Or somebody else. You know, you accept somebody else and the way they are with their good points and bad points. It means then you can get to know them and understand them. How many times have we failed in understanding somebody because we can't accept the bad side of them? We're always trying to change them. Report an error in the passage at 16:14 Highlight the passage at 16:14

16:41 We're trying to, you know, we'll accept you only the way I like you and that kind of thing. And this acceptance is very difficult for people because we... Report an error in the passage at 16:41 Highlight the passage at 16:41

17:01 We come from how things should be and from ideas about things and from our own projections about people, what they are and what they should be. So this acceptance is like an understanding, it's getting into that state of where you're not caught in just reacting and criticizing or attachment to. Report an error in the passage at 17:01 Highlight the passage at 17:01

17:31 but where you can begin to them. yourself included because when we understand ourselves we tend to understand others and vice versa Report an error in the passage at 17:31 Highlight the passage at 17:31

17:47 I was invited to the Gandhi Foundation a month ago in London and they had the Indian High Commissioner was there. Presenting a bust of Mahatma Gandhi to, it was in Kingsley Hall in Bow, where Mahatma Gandhi came, when he came to England in 1931, he gave a talk in this hall, and it's still there, and they've got a kind of a Gandhi memorial, and he Report an error in the passage at 17:47 Highlight the passage at 17:47

18:30 especially appealed to the working class. At that time, 1931, because he understood the problems of the people who are underneath the system, who are exploited by the system. So anyway, we had to give a kind of little say something about... Report an error in the passage at 18:30 Highlight the passage at 18:30

19:32 It's called South Asian Area Studies Programs. It was a kind of cultural program on India and Sri Lanka and South Asian culture. And during this time, I had a seminar with a woman, Dr. Joan Bonduron, who had been working with Gandhi in the 30s or 40s. And she's a very kind of strong Gandhian figure and had written a book on Gandhi. So it was that time that, and the thing that she emphasized, or Gandhi emphasized, was this non-resistance to evil. Report an error in the passage at 19:32 Highlight the passage at 19:32

20:18 I was talking about this at the Gandhi Foundation. Because culturally, I was programmed to resist evil as a Christian, as brought up as a Christian. The idea was you resist evil at all costs. Report an error in the passage at 20:18 Highlight the passage at 20:18

20:36 And so I was, you know, this was a big thing in my, in my, in my, how I related to life was there's a lot of resistance to things that I, in my life, and a lot of fear because of that. And so this, this really triggered off something inside me. Non-resistance to evil both terrified me at first. I remember feeling shuddered when I heard it. Report an error in the passage at 20:36 Highlight the passage at 20:36

21:03 Because it was a kind of going against this very strong commandment that you've got to resist. And then it also fascinated me. And then studying and reading the works of Gandhi and contemplating them more and more, I began to get more of a feeling rather, you know, on the level of intuition of what that really implied. Report an error in the passage at 21:03 Highlight the passage at 21:03

21:34 And then in meditation, you know, since I've been a monk for 30 years now, in meditation, you're seeing at work that when you're resisting evil in your mind, you're giving evil enormous power. Report an error in the passage at 21:34 Highlight the passage at 21:34

21:51 So by the very resistance and aversion and hatred and that towards evil forces or the dark forces, it's actually empowering them. And then the only way to not let evil have power is through non-resistance to it, which means that you accept it. It doesn't mean you like it or you approve, but you don't make a problem about it. You know it. You study it. You feel it, you know, like anger and hatred and jealousy and all these kind of, Emotions, you get to understand them so well that they have no power over you anymore. So then you're no longer caught in this habitual resistance, but when these conditions arise and affect your consciousness, then you know what they are. Report an error in the passage at 21:51 Highlight the passage at 21:51

22:53 And you know them so well, they don't have any power to hold you. It's through that understanding and acceptance. So like the dark side of existence belongs. It's part of our experience. You know, it's not that it shouldn't be here or that there's something wrong with the universe, that this evil force exists and that we've got to get rid of it. Report an error in the passage at 22:53 Highlight the passage at 22:53

23:25 It's that very force needs to be understood. And this is where wisdom is. What is the practice of wisdom? It's in understanding, not in denial or resistance. Report an error in the passage at 23:25 Highlight the passage at 23:25

23:49 That's why in yourself, you start with yourself and all the kind of anger and nastiness and selfishness and that that you feel in your heart. Report an error in the passage at 23:49 Highlight the passage at 23:49

24:07 That you've always hated yourself for, you begin to accept that more and more. Then from that acceptance and non-resistance, it loses its power. Report an error in the passage at 24:07 Highlight the passage at 24:07

24:22 It becomes powerless. So then in the suttas, in the scriptures, the Pāli scriptures, you know, they'll have, after the Buddha's been enlightened, how many years, and the Māra... Report an error in the passage at 24:22 Highlight the passage at 24:22

24:39 Māra is the evil one in the scriptures, so Māra comes along and decides, I'm going to see if this Buddha is really enlightened or not. And so Māra comes and tries to tempt the Buddha. Report an error in the passage at 24:39 Highlight the passage at 24:39

24:52 And the Buddha says, I know you, Māra. That's all he does. He doesn't say, get out of here, you dirty so-and-so. He says, I know you. It's this kind of knowing, understanding. Report an error in the passage at 24:52 Highlight the passage at 24:52

25:10 And I see it in myself, like you get, you know, all these years, you know, various Maras will come in, you know, they'll try to convince me of something. I just kept trusting them. I know you, Māra. They can really be, you know, because they're playing on your emotions and all these kind of high power things in the human consciousness, emotional things, you know, really quite. Report an error in the passage at 25:10 Highlight the passage at 25:10

25:38 By overwhelming, and this is where this intuitive wisdom is your refuge. I know you. And then just by that alone, you're not empowering that force anymore in your life. Report an error in the passage at 25:38 Highlight the passage at 25:38

26:04 But how are we ever going to get rid of evil and wipe it out in the universe? Report an error in the passage at 26:04 Highlight the passage at 26:04

26:17 So obviously it's something we have to understand. We learn from it. Report an error in the passage at 26:17 Highlight the passage at 26:17

26:27 Well, Buddhism in general is, they call it non-dualism. And like Theravāda, they're emphasizing the deathless in the realization of the deathless as enlightenment. So then the dualism is seen. In terms of experience, but you're not attaching to either side, to either extreme. That was the middle way. So in that state of awareness and mindfulness and wisdom, then you begin to know the good and the bad for what they are. Report an error in the passage at 26:27 Highlight the passage at 26:27

27:28 And then your life is, say, in terms of action and speech, is based on doing good and refraining from doing bad. So in terms of active, dynamic experience, we do good and we refrain from doing bad. But we know good and bad are impermanent and not self, so that we are not attaching to the good either. Report an error in the passage at 27:28 Highlight the passage at 27:28

27:53 Even though we do good, we're not identifying or attaching to it. And then the evil is we're not hating it and we're not acting on it, but we're recognizing it as a condition that has arisen and ceases. So this is where the wisdom, the panya, is developed. Report an error in the passage at 27:53 Highlight the passage at 27:53

28:21 And then, let's see, non-dualism, dualism, monism, I think like Theravāda would be putting them, non-dual. Chattergory. Report an error in the passage at 28:21 Highlight the passage at 28:21

28:38 understanding evil, and knowing how it is, and you use the Gandhi example, Gandhi's right passage existence, did a lot of good in India, but for example in the Second World War, the Allies Report an error in the passage at 28:38 Highlight the passage at 28:38

29:00 it, and they merely stood back and understood it I'm sure if it was was evil, evil, I'd have done nothing, if there was a horrible grunt, the world would have been in a mess, the world might have been in a lot Report an error in the passage at 29:00 Highlight the passage at 29:00

29:27 We've sold this to these people. Report an error in the passage at 29:27 Highlight the passage at 29:27

29:34 Well, all you can say is that at the time of the Second World War, nobody was prepared for passive resistance. Report an error in the passage at 29:34 Highlight the passage at 29:34

29:52 It wouldn't have been possible, so we don't know what would have happened. But we can see that by resisting, existing, way we did, we'd... Report an error in the passage at 29:52 Highlight the passage at 29:52

30:09 lot of people got killed and there was a lot of destruction, but we did get rid of Hitler. then we haven't really solved the problem. Report an error in the passage at 30:09 Highlight the passage at 30:09

30:24 so it kind of carries on. Report an error in the passage at 30:24 Highlight the passage at 30:24

30:31 now just the that we tend to deal, you know, you know, just conflict. There's not much wisdom in it, in anything, in handling conflicts on the international scale. Report an error in the passage at 30:31 Highlight the passage at 30:31

30:50 And in terms of people having to deal with, I mean, there's more awareness now around this. And like you can see, like the United States, for example, was ever since, because they were so humiliated in the... After Vietnam, they really don't want to get involved in anybody's war. Report an error in the passage at 30:50 Highlight the passage at 30:50

31:19 Really, you can see every time that somebody says the United States should come in and help, they always say we don't want to do that because they lost confidence in their ability just because they're so strong to just smash up the other side and win through just power. Because, you know, like the Vietnam War was... Report an error in the passage at 31:19 Highlight the passage at 31:19

31:41 was kind of the amazing example of the most powerful country in the world against probably the weakest. Not Vietnam. It couldn't get much weaker than that. And then the United States, you couldn't get more powerful than that. And yet they lost because of the... Report an error in the passage at 31:41 Highlight the passage at 31:41

32:14 Not because of... They could have, you know, some kind of Pyrrhic victory, you know, if they just dropped atomic bombs all over Vietnam and completely wiped it out. But they couldn't do that. You know, morally, that was going beyond what was allowable. I mean, almost anything is allowable now morally except that. Thank goodness for that. But the... Report an error in the passage at 32:14 Highlight the passage at 32:14

32:44 So they had to take a humiliating defeat. But it also left the United States much more careful about its involvement. And also there's an awareness now around the effect of war on men who have fought in wars and survived them. There's a lot of literature coming out now about just the traumas. Like when you're sending your young men off to fight and then, you know, they're about 18, 19 years old and they come back. Report an error in the passage at 32:44 Highlight the passage at 32:44

33:22 They're usually so traumatized by what they've experienced that they're no longer functional. So you, you know, and the Vietnam, like the Vietnam War was one that really brought that into the minds of, ...of people, especially in the States, where they have this whole generation of men now whose lives have been destroyed by the trauma of that war. Report an error in the passage at 33:22 Highlight the passage at 33:22

33:56 And so you realize you can't just exploit and misuse and let a government just kind of run you around. There's a much more sense of... ...of individual rights and also in Vietnam it became acceptable to be pacifists and refuse. Report an error in the passage at 33:56 Highlight the passage at 33:56

34:25 Where before that, I remember in the Second World War, anyone who didn't get in there and fight was considered a traitor. It's a change from that, where it's just total rejection of someone who didn't go along with the government to someone who's... Taking more responsibility on themselves has been a respectable act. Report an error in the passage at 34:25 Highlight the passage at 34:25

34:49 Now we see in Chechnya the kind of hopelessness of a determined group to fight against a much more powerful force and the more powerful force not being able to really get their way. So the time... Now is one where, say, there's more movement in this direct Gandhian type of awareness, hopefully, a hope. Report an error in the passage at 34:49 Highlight the passage at 34:49

35:32 And of course, I'm in a position where I see these things more, you know, but I'm in a very special position being a Buddhist monk. So, because I meet people that are awake, awakening, and that, where... Say, most of the people, I don't know what they're like. Report an error in the passage at 35:32 Highlight the passage at 35:32

35:56 Yes? Report an error in the passage at 35:56 Highlight the passage at 35:56

36:24 Like the Dalai Lama, he did say it was Mahatma Gandhi that inspired him. And he's been encouraging a passive resistance amongst the Tibetans, especially Tibetan monks. Report an error in the passage at 36:24 Highlight the passage at 36:24

36:49 And in some ways, he's even said he's failed in terms of getting, you know, in rectifying the problem in Tibet itself. It seems even more hopeless than ever. But in terms of being an example of doing the right thing, he's been incredibly successful, the Dalai Lama. So he, you know, maybe, I don't know if Tibet will ever be saved or not. Report an error in the passage at 36:49 Highlight the passage at 36:49

37:20 But in terms of what he's done, I think that's more important than saving Tibet. Report an error in the passage at 37:20 Highlight the passage at 37:20

37:31 Because he is highly regarded. He's very famous now and a very glamorous figure. Report an error in the passage at 37:31 Highlight the passage at 37:31

37:43 But he's also very pure-hearted and he's a living example of bat. Report an error in the passage at 37:43 Highlight the passage at 37:43

37:42 ready Report an error in the passage at 37:42 Highlight the passage at 37:42

37:52 of what he's preaching and how he's living. And I think that's more important than Tibet. That's just my particular view. Because even if you get back Tibet and you're still out of fighting for it and killing off the Chinese and all that, then is Tibet going to be any better place? Report an error in the passage at 37:52 Highlight the passage at 37:52

38:25 I really doubt it, you know, to see it just, that there's human ignorance, as long as it's not addressed, it's just, you know, goes on and on and on and on, and even when you've got, like here in Britain, you've got, you know, here, you know, you've got a nice country to live in, and all kinds of, you know, rights and privileges and all that, and yet people still are you know, miserable, and complaining, and selfish, and so it's, you know, it's all right, but it, but even when you, you know, even if you've got, here in Britain, for example, I've been here 20 years, and I a Buddhist monk, and American, and all that, you feel perfectly, you know, never any problems about, Report an error in the passage at 38:25 Highlight the passage at 38:25

39:20 know, never, Report an error in the passage at 39:20 Highlight the passage at 39:20

39:24 I have no complaints against this country. I feel I've been treated extremely well. And I have opportunities and nice places to live in and all the best that life can offer. And I'm content with it. But yet, even amongst the monks and nuns here, they're not content with it. I want something more. more. Report an error in the passage at 39:24 Highlight the passage at 39:24

39:53 What are you going to do? And he goes, even if you got the best, it just, you know, when you've got everything as well as you can in terms of what is necessary, how many people really can recognize that? Report an error in the passage at 39:53 Highlight the passage at 39:53

40:16 So not that I wouldn't want, I mean, I'd be very happy if Tibet, if the Chinese, you know, said, well, look, you know, We're sorry about all that, and we'd like to give Tibet back to the Dalai Lama, and I encourage all the Tibetans to go, and if the Tibetans think the Chinese are in the way, then we'll ask them all to return to China, and we're terribly sorry, and we'll even pay some money for all the mess we've made. Report an error in the passage at 40:16 Highlight the passage at 40:16

40:42 Doing all the best, if the Chinese suddenly turned around and did all the proper things, all the generous... Kind, magnanimous gestures to Tibet, and the Tibetans returned, you know, what would they do? I don't know. If they didn't have it right inside themselves, you know, they'd feel, there'd be other problems endlessly arising. Report an error in the passage at 40:42 Highlight the passage at 40:42

41:14 So in terms of the Dalai Lama's expression, I feel he's, I feel he's been, I see him as a success story. Because he has captured the attention of the world and he has exemplified non-attachment and non-aversion through his own presence. I've never heard him, I've met him many times, I've never heard him say anything hateful about the Chinese or say that we should do something bad to the Chinese or revengeful or anything like that. Report an error in the passage at 41:14 Highlight the passage at 41:14

41:57 And he definitely loves the Chinese as much as the Tibetans. I mean, his love is embracing rather than selective or nationalistic. And that's with Gandhi. Mahatma Gandhi, he felt, loved the British as much as he loved the Indians. He wasn't an Indian nationalist, per se, but he also wanted the British to do the right thing. Report an error in the passage at 41:57 Highlight the passage at 41:57

42:27 Because of his love for the British. I mean, this is a mind of one human entity, isn't it, that embraces everything. You can see it's possible. We have living proof of it in our Mahatma Gandhi famous people, the Dalai Lama. But how many people you don't even know are doing that, can do that? Probably a lot, you know, many more than you would think. Report an error in the passage at 42:27 Highlight the passage at 42:27

43:00 And we can do it. We should try to do it anyway. Any Report an error in the passage at 43:00 Highlight the passage at 43:00

43:22 more questions? So Report an error in the passage at 43:22 Highlight the passage at 43:22

43:29 I'll close this afternoon and safe journey back home next Sunday, same time, same place. Report an error in the passage at 43:29 Highlight the passage at 43:29