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- 0:01
I think distorted emotions, in the sense that the representations that we're using in developing the strategies, which essentially are what emotions are all about, as a response to compensate or to restore, the representations that we're using are misrepresentations. And this was what we began to talk about last week. In defining what we mean by, we began last week talking about hatred.
- 35:51
the emotion feels good or not is not a criteria, almost at all. It is regret. I'm sorry I hurt you. I lost it there. I regret that. It doesn't feel so good. But it can be quite healthy. There are certain types of sadness. If you're willing to be with them, get in touch with the hurt and so forth, it can be a catalyst for change. It can be quite productive, even though it's a difficult emotion, a difficult feeling to confront, to embrace.
- 38:15
So all emotions are based upon representations, and by that I mean the ideas, the mental images, the models. That we're using within our minds. We're looking at this on Monday nights in our study of the mind, our conceptual thinking. And I'm not just talking about intellectual, but all types where we use an idea. Human beings are model builders.
- 43:54
So the models, the ideals I'm using are in keeping, are close, are a similitude of what they might be feeling. But in the case of other types of emotions, for example, anger, we are superimposing, we are... Working with models or representations or ideas about people which are exaggerated in terms of, in the case of anger, the negative qualities, the unattractive, the disagreeable. There's no one like that. We're filtering out any positive, at the very moment of our anger. I find for myself, and I hope I'm not wrong in projecting this on you, but come to that, confront that issue of...
- 52:56
To over, extend the boundaries of what, at least as far as Buddhism is concerned, we mean by way of, and we're going to begin talking about, particularly anger. So this family of emotions, you know, such words, we're going to use them more or less synonymous, though they might have different nuances, hatred, anger, hostility, aggression, aversion, you know, more or less the same. But sometimes, and
Transcript
0:01 I think distorted emotions, in the sense that the representations that we're using in developing the strategies, which essentially are what emotions are all about, as a response to compensate or to restore, the Report an error in the passage at 0:01
0:29 representations that we're using are misrepresentations. And this was what we began to talk about last week. In defining what we mean by, we began last week talking about hatred. Report an error in the passage at 0:29
0:44 And so, we're going to talk about, at least what I'm calling for now, maybe four basic or primary distorted emotions or negative emotions or afflictive emotions. Report an error in the passage at 0:44
1:00 I don't know, maybe we can, did you bring a note? I Report an error in the passage at 1:00
1:26 think it's good to take these, I was thinking about this on the coming over. And just the very fact of addressing these issues that, to a large extent, most of us confine to the private domain of our inner experience, our subjective inner world, talking about these difficult emotions, emotional states and so forth, such as hatred and detachment, detachment and pride and jealousy. Report an error in the passage at 1:26
2:08 I think that in and of itself, just bringing some of the shadow out into the open, opening the closet a little bit, I think is quite in and of itself therapeutic. Report an error in the passage at 2:08
2:23 I think in and of itself it is quite beneficial that we can talk about freely and openly and intelligently, hopefully, about some of these difficult issues and some of the... These states that afflict us, that cause us problems, that are dysfunctional in how we're leading our lives. Just that, no matter if we don't take it any further, I think that's really beneficial that I'm not so unique or alone in this crazy, berserk mind of mine. Report an error in the passage at 2:23
3:06 There's something shared about what it means to be, at least in my case, an ordinary human being, about the human condition and so forth. Report an error in the passage at 3:06
3:18 Confronting some of these issues. Report an error in the passage at 3:18
3:27 So we're going to continue with, that was my kind of introducing. I find the subject of mine quite fascinating. It's really mysterious. I'm trying to unravel it, even within our own experience, I think, let alone to intellectualize it, to be able to communicate it, to talk about it in some intelligent fashion. Report an error in the passage at 3:27
3:59 I think it's quite a challenge. And I think in this area, I think Buddhism has a great deal to offer. I think a lot of the current thinking in various therapeutic modalities and some of the cognitive therapies and so forth, the neurobiology, I think we can Report an error in the passage at 3:59
4:30 really do something really substantial in Report an error in the passage at 4:30
4:38 thinking about the kinds of changes. Report an error in the passage at 4:38
4:45 this is one area I think we can really work. a very positive fashion, in a meaningful way. we do that... One thing I like to do is just meditate together. And I think that, you know, that in of itself, I think, is beneficial. So if you'd like to stand up for a minute, you've been sitting for couple minutes, I'd like just to stretch, and we'll sit together for a while in meditation. Report an error in the passage at 4:45
5:15 You're welcome to sit on a chair, on a cushion, experiment. If you'd like to lie down, you're welcome to do that, making yourself comfortable. I think one of the fundamental characteristics of meditation is developing the skill to relax, both in body and mind. Report an error in the passage at 5:15
5:43 And so we can begin by at least making ourselves physically comfortable. Okay, Report an error in the passage at 5:43
5:53 so I'm just going to lead you through a... The process of relaxation, getting in touch with your body. So if you'd like to kind of go along with me on the ride for about five or six minutes and then we can meditate in any style that you naturally prefer or we can, as I'll suggest, maybe just focus upon the breath, the mindfulness of breathing. Report an error in the passage at 5:53
6:17 So I invite you to take a comfortable, firm posture. So if you're sitting in a chair, I might advise, but use your discretion to put your feet flat on the floor. Your hands in your lap, on your knees, whatever is most comfortable for yourself. But the main thing, whatever posture we're assuming, is that it not introduce any constrictions or tensions in the body, but one that we can hold for some time comfortably without moving. Report an error in the passage at 6:17
6:48 I think that's useful. But by all means, if you find that you wish to move, you need to move, then do so in a slow and conscientious fashion. This will be less disturbing to yourself and those about you. So I invite you to bring your awareness to the crown of your head, your scalp, and we'll begin by imagining or actually feeling the wrinkles in your brow, in your forehead, smoothing out. Report an error in the passage at 6:48
7:21 So it might just be a matter of imagination, but imagination can take us to places of actuality. What would that feel like? The Report an error in the passage at 7:21
7:38 pressure in and around your eyes diminishing? The Report an error in the passage at 7:38
7:47 muscles of the face softening, relaxing. The Report an error in the passage at 7:47
8:03 tongue is soft and jaw relaxed. Report an error in the passage at 8:03
8:14 Bringing your awareness to the back of your neck and perhaps gently turning your head to each side a few times. Very gently loosening, stretching the muscles of the back of the neck. Bringing Report an error in the passage at 8:14
8:38 your awareness down to your upper back and shoulders and again perhaps drawing your shoulders up towards your ears. And circling them to the back, to Report an error in the passage at 8:38
8:58 the front, and just rotating your shoulders a few times. Report an error in the passage at 8:58
9:12 And eventually returning your shoulders back up towards your ears, and then just allowing them to drop to the sides. And with that, the feeling of some kind of burden or weight that you may have unknowingly been carrying around on your back over the course of the day, moving down and through your body into the ground. Report an error in the passage at 9:12
9:38 There's a sense of relief. Report an error in the passage at 9:38
9:43 A burden has been lifted. Report an error in the passage at 9:43
9:57 Bring your awareness all the way down to your hands. Your hands are soft and loose. Report an error in the passage at 9:57
10:08 Your lower and Report an error in the passage at 10:08
10:17 upper arms. So there's no prescription or formula for how to relax. Just experiment. How would it feel if your arms were totally relaxed? How would that feel? Just experiment. How would that feel? Your Report an error in the passage at 10:17
10:47 chest, is it at ease and Report an error in the passage at 10:47
10:57 relaxing throughout the heart area, the central space? So Report an error in the passage at 10:57
· · · silence, 1 minute
11:33 just Report an error in the passage at 11:33
· · · silence, 1 minute
13:15 moving with awareness. releasing the that we often hold in our stomach muscles. Just allow your belly to go soft. Report an error in the passage at 13:15
11:50 keeping your Report an error in the passage at 11:50
11:54 your lower back muscles. Report an error in the passage at 11:54
12:14 throughout the pelvic region. Report an error in the passage at 12:14
· · · silence, 1 minute
13:28 As you move down through the body, pay particular attention to any tightnesses or areas Report an error in the passage at 13:28
13:40 of discomfort in the body. Report an error in the passage at 13:40
13:45 Maybe there's some tightness around the neck, upper back, shoulders. Report an error in the passage at 13:45
13:53 When you come across an area where you feel, for example, some tightness, breathing in through your nostrils and following that breath to wherever the tightness is being held, even if in fact the breath doesn't go there, just imagine. It does, suffusing that area with the breath of awareness. And then as if breathing out from that same area. Report an error in the passage at 13:53
14:18 And with that out breath, imagining or actually feeling some kind of release, the tightness loosens, tension Report an error in the passage at 14:18
14:33 diminishes, if only slightly. So breathing in again and again to all those various areas of tightness and tension being held in the body and breathing out from those areas. And Report an error in the passage at 14:33
14:50 with each out breath, sinking Report an error in the passage at 14:50
15:01 deeper. Report an error in the passage at 15:01
15:04 For a Report an error in the passage at 15:04
· · · silence, 1 minute
15:49 short while there's no place that we need to be. There's nothing that needs to be done. No decisions have to be made. Nobody to please. Not even yourself. Just an opportunity to be. Just be with your body. Relax and at ease. If thought comes, that's fine. Report an error in the passage at 15:49
16:17 As simple as that. Report an error in the passage at 16:17
· · · silence, 1 minute
17:06 Stay with your body for a while. Just for a short while. Relax and at ease. Report an error in the passage at 17:06
· · · silence, 1 minute
17:49 I invite you to become aware of the fact that you're breathing. And just now as you noticed your breath, where did your attention go to? What sensation of the body indicated you that you're breathing in and breathing out? Wherever it's most clear and obvious to yourself. Report an error in the passage at 17:49
18:12 Some sensation of the body which indicates to you that you're breathing in, that you're breathing out. Just lightly rest your attention. Perhaps it's at the abdomen, the chest, the upper lip, the nostril. Whoever it is for you, just focus your awareness on that sensation of the natural in and out of the breath. Report an error in the passage at 18:12
18:40 And if you wish, you can supplement that attention with counting the breaths, breathing in, breathing out, counting one and out, two, in Report an error in the passage at 18:40
18:55 an easy manner, watching the sensation of the breath. Many Report an error in the passage at 18:55
· · · silence, 11 minutes
30:18 people weren't here last month. Why weren't you here? Report an error in the passage at 30:18
30:30 Just go over a few of them. Ideas that we went introducing Report an error in the passage at 30:30
30:39 the idea of the criteria by which we're determining the nature of our emotions. It makes a difference. If we say some emotions are negative or some are positive, we're already making some kind of judgments. Some psychotherapists might say, well, negatives are neutral. I mean, emotions are neutral. They have no... Report an error in the passage at 30:39
31:14 might not want to act out certain emotions, and certain emotions might be but they in and of themselves aren't positive or negative. Report an error in the passage at 31:14
31:26 And the... Report an error in the passage at 31:26
31:30 the way, you know, as we go along, invite you to... Report an error in the passage at 31:30
31:41 question? I'm happy to try to clean up. If you have some challenge, you're welcome to do that. not an authority on anything. Report an error in the passage at 31:41
31:58 sharing some of the ideas that I've picked up along the way. Report an error in the passage at 31:58
32:04 mentioned, well, you know, how are we going to make, how are we going to distinguish between which are productive and those which aren't, you know, emotions which we're going to avail ourselves of, we're going to reinforce and Report an error in the passage at 32:04
32:20 our lives, perhaps even consciously cultivate, those that we might try to inhibit in some way, restrain, we see as detrimental to ourselves and perhaps those around us in some way, we rather recognize as part of ourselves, that we don't wish to identify with. Report an error in the passage at 32:20
32:48 What kind of criteria, what kind of standard are we going to make? It makes a difference, I think, because sometimes our attitude toward our emotional life can be just as problematic, if not more so, than our emotions. Report an error in the passage at 32:48
33:06 How we view emotions in general. Emotions can be quite frightening, can't they? We don't have all that much control as compared to our intellectual thinking. We said that Report an error in the passage at 33:06
33:46 maybe in general, and I don't know, I'm making rather a sweeping generality perhaps, maybe a stereotype. I think you're a pretty sophisticated bunch of people here. Report an error in the passage at 33:46
34:08 That aside, for most people, our emotions are those which are associated with pleasure. There's Report an error in the passage at 34:08
34:21 a desire toward a beautiful body. That feels pretty good. That's a good emotion. I'll cultivate that, whether it actually is beneficial or not. Maybe that's another question, but that's not taken into consideration. It's just whether it feels good. it feels good, want more. How do we view our emotions? Report an error in the passage at 34:21
35:09 The criteria that we use in determining our emotional life has significance. so good about yourself. I'm going to stay Report an error in the passage at 35:09
35:16 For most of us, it's probably unconscious. We've never really considered it, reflected upon it. Report an error in the passage at 35:16
35:25 But it makes a difference. On Report an error in the passage at 35:25
35:33 the other hand, if we talk from the point of view of Buddhism, just using that as a resource in talking about emotions, whether Report an error in the passage at 35:33
35:51 the emotion feels good or not is not a criteria, almost at all. It is regret. I'm sorry I hurt you. I lost it there. I regret that. It doesn't feel so good. But it can be quite healthy. There are certain types of sadness. Report an error in the passage at 35:51
36:13 If you're willing to be with them, get in touch with the hurt and so forth, it can be a catalyst for change. It can be quite productive, even though it's a difficult emotion, a difficult feeling to confront, to embrace. Report an error in the passage at 36:13
36:29 Nonetheless, it can be quite valuable, quite useful, quite beneficial in the long-term view. So I think we have to begin to look not at the immediate quality of the... What's the long-term vision of the type of person that I want to become, the kind of world that I want to live in? Report an error in the passage at 36:29
36:50 I think our emotions will go a long way in creating that for ourselves. So whether this particular emotion doesn't feel good immediately, how does it fit into my vision of myself? Report an error in the passage at 36:50
37:35 set some formula. Report an error in the passage at 37:35
37:40 emotions which are beneficial and are rationally warranted. Report an error in the passage at 37:40
37:51 It's a tough idea, this term rationally warranted, because we don't normally see emotions as rational. By rationally warranted I mean that they are not based, whether or not they're based upon misrepresentations or not. Report an error in the passage at 37:51
38:15 So all emotions are based upon representations, and by that I mean the ideas, the mental images, the models. That we're using within our minds. We're looking at this on Monday nights in our study of the mind, our Report an error in the passage at 38:15
38:40 conceptual thinking. And I'm not just talking about intellectual, but all types where we use an idea. Human beings are model builders. We understand our worlds through the models, our representations that we create. Report an error in the passage at 38:40
39:00 we interpret how we're going to interpret our experience. The notion that I think Buddhism is trying to get at is if the representations, if the models, the ideals, the mental images that we're using to relate with the world, based upon which we're relating with the world, if they're in some way distorted, if they're not in keeping with the actual nature of the object, Report an error in the passage at 39:00
39:30 then whatever, however... We may try to react to bring about whatever goals we're looking for in terms of our responses. There's always going to be a degree of inexactness, imprecision, and Report an error in the passage at 39:30
39:53 somewhere to a lesser or greater degree. Because why? We're basing our responses based upon a misrepresentation. So any type of emotion which is based upon a misrepresentation, we're going to call, it's not rationally warranted. Report an error in the passage at 39:53
40:16 Other emotions are. So we were looking at the first example of the types of emotions that we're working with, such as anger. And if you notice, I think most of you have the handout, it's based upon a wrong perception. Report an error in the passage at 40:16
40:41 Projects an exaggerated degree of unattractiveness. So there's a certain class of emotions which are operating on the basis of a misrepresentation. Am I making sense here? Now how are we going to really approach this with some precision in our thinking, some emotional intelligence, if you like, around what kind of emotions we're going to begin to... Report an error in the passage at 40:41
41:13 cultivate and those which we're going to begin to in some way try to diminish their predominance there. are frequency, intensity, duration in our Report an error in the passage at 41:13
41:29 know, we're trying to enlist our basic... So there are certain emotions which we don't, we are essentially, we are feeling beings, we are emotional beings. Probably more so than intellectual beings. Who would want to lead an unemotional life without any passion, without any real deep feelings? Who would want to be a robot? Sure, you're not dealing with any problematic emotions but also no real feelings of the quality of life that we might want for ourselves. Report an error in the passage at 41:29
42:10 Fulfillment and meaning, joy, authenticity. Compassion and love, wow, these are the big ones. These are what make life rich, what make my life meaningful, make us feel alive. I wouldn't want to even begin to try to live a life without that. Report an error in the passage at 42:10
42:32 But there are other emotions. So take the emotion of compassion. Most essentially, if we simplify it down, it's simply a wish that a suffering being be not suffering, a suffering being not suffering. May you not suffer. That kind of attitude, that kind of response, that kind of mode of relating, the way that we're going to be with that person, sentient being, whoever. Report an error in the passage at 42:32
43:03 It's in keeping with the actual nature. Nobody wants to suffer. I know I don't. I'm sure most basically that none of us in this room want to suffer. So my wish to them not suffer is in keeping with the actual nature. Report an error in the passage at 43:03
43:19 So it's the representations, and I'm using a model. Empathy involves a model. I can imagine what this person might be going through because I've gone through similar experiences in my life. Maybe not exactly. I can't know what the people in northern Iraq are going through at this moment. It's never happened to me. But I can begin to approach, if only a little bit. Report an error in the passage at 43:19
43:45 And I can begin to empathize and develop compassion, feel how they might be feeling. Could be wrong, but I can approach that. So the models, the ideals I'm using are in keeping, are close, are a similitude of what they might be feeling. But in the case of other types of emotions, for example, anger, we are superimposing, we are... Report an error in the passage at 43:45
44:15 Working with models or representations or ideas about people which are exaggerated in terms of, in the case of anger, the negative qualities, the unattractive, the disagreeable. Report an error in the passage at 44:15
44:32 There's no one like that. We're filtering out any positive, at the very moment of our anger. I find for myself, and I hope I'm not wrong in projecting this on you, but come to that, confront that issue of... You know, putting yourself in anger's place, I mean, not generating anger and being lost in it, but how is anger actually viewing the world from its position? Report an error in the passage at 44:32
45:05 You know, you could have somebody that you love in general a great deal, maybe your partner, your parent, your child. But the moment that state of anger arises in your mind, you don't love them. At that moment, from that particular point of view, Anger's point of view, you don't want them to be there. This person, anger is basically saying, I want and I can't have and you're the reason I can't have it. Report an error in the passage at 45:05
45:37 I come home, a hard day at work, I just want some peace and quiet. Why don't your kids shut up? At that moment, you don't want those kids there. If you say, what do you mean you don't want those kids there? I love my kids. Of course you love your kids. But anger doesn't at that moment. It wants to remove that. So I think there's a necessity to be able to put yourself... I hope I'm not exaggerating. Report an error in the passage at 45:37
46:04 I hope you can... You know what I mean by this is putting yourself in that state of mind and trying to see how anger is looking out at the world. Report an error in the passage at 46:04
46:21 We're not judging ourselves. This isn't... You aren't the anger. You aren't your nose, but you have a nose. You are anger. You have anger. And so you can take the chance, you can be willing to begin to confront what anger is actually, how it's actually looking at the world and not have to identify, oh, I'm a terrible person. Report an error in the passage at 46:21
46:45 That has nothing to do with it. But it begins to become very useful in exploring these various states of mind to be able to at least... Report an error in the passage at 46:45
46:59 Vicariously, in a second hand, maybe you actually aren't completely feeling it, but to be able to see it from anger's point of view. So from anger's point of view, the object, what we're seeing is completely distorted to a lesser or greater degree. Report an error in the passage at 46:59
47:17 All the attractive, the agreeable qualities of that characteristic of the object are being overlooked. And whatever negative quality is being focused upon is being exaggerated. Report an error in the passage at 47:17
47:32 So it's a distorted consciousness. It's rationally unwarranted because anger rises in dependence upon a misrepresentation of the object. Does that make sense? So that's how we're making this distinction. The criteria is not only not beneficial, but it's also rationally unwarranted. Why? Because it's distorted. It wouldn't arise We're going to go through this. It would not arise if there wasn't a misrepresentation of the object. It's based upon that. Report an error in the passage at 47:32
48:12 So this is the criteria that we're using. We're not trying to be good boys and girls. We haven't been handed down tablets from the sky. Thou shalt do this, thou shalt not do that. I'm sorry. It makes life easier in a way, but in the long run it doesn't work very well. We have to think for ourselves. Report an error in the passage at 48:12
48:35 We have to try to work with our minds as best we can. So the criteria we're using is that which is beneficial. And there are certain states of mind which are quite accurate, but they're not particularly beneficial. Just neutral states of mind. Report an error in the passage at 48:35
49:01 We have quite a number of those every day. But when we talk about positive, there's something beneficial. And what that benefit is, it varies and we can talk more about that. And moreover, if it's not, and if it's rationally warranted, if it's not based upon a misrepresentation, that's the criteria that we're using. Report an error in the passage at 49:01
49:27 Okay? So there's no moral judgment being made. There's no moral imperative that we are to be and act in a particular manner in the service of mankind or whatever. Report an error in the passage at 49:27
49:40 These are all lofty notions and they're probably deserving of our attention and our thoughtfulness. But Report an error in the passage at 49:40
49:52 I think we have to be careful not to be overly prescriptive and try to fit ourselves into some lofty, some noble and perhaps lofty image which maybe doesn't have much to do with how I actually am at present, how my mind is working. Coming back down to You know, what's actually going on for ourselves within our own minds. Okay? Report an error in the passage at 49:52
50:25 Those are some of the notions that we covered last time, I think, more or less. Less than more. Any thoughts around that? Any questions before we go any further? I Report an error in the passage at 50:25
50:43 mentioned this on last Monday night. And I'm not criticizing. I'm just pointing out that a number of years ago, one of my main teachers He once said that, you know, there's an analogy, a metaphor, I guess, in India, you know, water buffalo, it's quite a powerful big animal, very strong. They use it for plowing the fields and so forth, for pulling bullock carts and so forth. It's very powerful. But you put a ring through its nose and a piece of string and you see a little boy leading it along. Report an error in the passage at 50:43
51:31 As if it was completely docile. As if it were. And my teacher was trying to get across the idea that we shouldn't be led by the nose. We Report an error in the passage at 51:31
51:52 really have to... Report an error in the passage at 51:52
52:02 The answers are... I had another teacher. Lots of teachers. I've been very fortunate in that respect. The answers are easy. The questions are difficult. Report an error in the passage at 52:02
52:14 So questioning, I think, is terribly important. Report an error in the passage at 52:14
52:19 We also... We talked about the fact that... I don't want to spend too much time on that. But I will mention the fact that I'm trying to develop the criteria between positive and negative. That's why sometimes we call them negative emotions, afflictive emotions, maybe distorted emotions. I don't know. I'm still trying to find the right terminology. But we also mentioned the fact that sometimes we can conflate our sense of what an emotion is about. Report an error in the passage at 52:19
52:56 To over, extend the boundaries of what, at least as far as Buddhism is concerned, we mean by way of, and we're going to begin talking about, particularly anger. So this family of emotions, you know, such words, we're going to use them more or less synonymous, though they might have different nuances, hatred, anger, hostility, aggression, aversion, you know, more or less the same. Report an error in the passage at 52:56
53:30 But sometimes, and Report an error in the passage at 53:30
53:37 I notice this can be quite true with Buddhists, they can give themselves a hard time with the best of intentions. They don't want to be, they hear that anger is really destructive. And so they give them, when they feel like, begin to question everything that they do, which is good. But it has to be done in a kind of intelligent way. And the reason that I kind of brought this up was we can overextend what is actually meant by anger to areas where maybe it isn't applicable. Report an error in the passage at 53:37
54:22 In the West, anger can have a much broader meaning sometimes. And again, I'm just going over some of the ideas that we went over last time. I'll do it very quickly, but nonetheless I think it might be important to emphasize. You can have outright intention to harm or wish to harm. That's essentially what we mean by anger, hatred and so forth. I'm so angry I could punch you. I wish to harm. Report an error in the passage at 54:22
54:54 We can have a strong reactive dislike. When he hit that child, I yelled stop. You didn't like what was happening. Or you can be assertive. For many people this is a difficult area. Don't use my computer without asking. Report an error in the passage at 54:54
55:22 Proclaiming difference. For example, I'm a vegetarian. Please consult with me before you order for the both of us. You went to a restaurant with somebody and they ordered you a pizza with pepperoni or whatever. Report an error in the passage at 55:22
55:46 so you're making this. You're different, okay? Making that kind of distinction. Creating independence. Sometimes, I don't know, I just like to go for a walk by myself. Report an error in the passage at 55:46
56:00 Or setting boundaries. That's a hard one for many people. Report an error in the passage at 56:00
56:06 Please knock on my door before you come in. So this is my space. I'd like for you to respect it. Or protesting injustice. Report an error in the passage at 56:06
56:21 I'm setting up a website to protest against refugees Report an error in the passage at 56:21
56:30 who are being treated by the government. So all of these nuanced modes of responding, these types of emotions, whether it be reacting with dislike or proclaiming difference or setting boundaries, none of them necessarily involves what Buddhism means by anger, the wish to harm. Report an error in the passage at 56:30
57:00 They could be mixed with that. If you ever use my computer again, I'm going to take all your CDs and I'm going to trash them. Then there's a wish to harm. Report an error in the passage at 57:00
57:11 So it's helpful to be a little clearer about maybe the boundaries of what we're actually talking about. Making yourself a doormat is not the practice of Dharma. Report an error in the passage at 57:11
57:30 We become so worried about becoming... That anger that you're talking Report an error in the passage at 57:30
58:13 about just there, what would be its nature? What do you mean by the anger in this particular instant that you just mentioned? It doesn't have to be mixed with a wish to harm. Report an error in the passage at 58:13
58:25 If there's no wish to harm, why are you calling it anger? Could you call it something else? Why is it necessarily anger? Report an error in the passage at 58:25
58:41 You may be misnaming. You may be overextending the, I don't know, I don't know. Report an error in the passage at 58:41
59:08 So I think, therefore I think it's useful to clarify what exactly we're talking about. Otherwise it can create a lot of confusion for oneself. Problems can become problematic even with the best of intentions. Report an error in the passage at 59:08
59:29 Yeah, please. Report an error in the passage at 59:29
59:40 Intention. Report an error in the passage at 59:40
59:54 An emotion is a type of motivation which brings about intention. I wish to harm, I intend. Report an error in the passage at 59:54
1:00:05 So first an emotion is a type of motivating force. Report an error in the passage at 1:00:05
1:00:21 So for example, it's like we are It's a strategy. I mean, it's not thought out. It's a strategy. An emotion is a matter of being moved to conceive of strategies in the face of the way we take things to be. We want to restore things. We want to remedy something. We want to compensate. So how the mind is, we have this, there's something amiss. Report an error in the passage at 1:00:21
1:00:59 There's something wrong. How can I restore it? How can I make it the way I want it? I want and I can't have. The mind is searching for a strategy. The first movement of the mind is that formulation of a strategy. If that strategy involves a misrepresentation of the nature of the object that you're working with, it will be anger. Report an error in the passage at 1:00:59
1:01:29 For example, I wish to harm. Then that will lead to an intention, the intention to punch the person in the face. So we have an intention and then that will be acted out either physically or verbally. Report an error in the passage at 1:01:29
1:01:47 So the emotion is the initial formulation of a strategy in response to, and this is an important part, the way we take things to be. And the way we're taking things to be in the case of the negative emotions, is distorted. a misinterpretation. It's not in accordance with the actual nature of things. Report an error in the passage at 1:01:47
1:02:12 order to, we're trying to. The mind is in conflict. There is the basic conflict of I want and I can't have. Now what are you going to do with that? Really? What are we going to do with that? Report an error in the passage at 1:02:12
1:02:32 This is, Report an error in the passage at 1:02:32
1:02:43 How we're taking things to be. Our interpretation. Report an error in the passage at 1:02:43
1:02:54 Good. That's right. Protest injustice. Stop. Report an error in the passage at 1:02:54
1:03:04 Protest injustice. It's like tough love. Like a mother, they see their child running out in the traffic. Johnny, don't ever do that again. Report an error in the passage at 1:03:04
1:03:15 What is the mother saying? You really matter to me. The mother's not saying, I want to harm you. She's saying by that That mode of expression. And the child goes away with, wow, I must really matter to my mom. She really got upset. So there's no question about protesting injustice, saying stop, that's wrong. Report an error in the passage at 1:03:15
1:03:48 No question that that thing's right. It could be in the actual nature of things. But the wish to harm is something which goes over and above that. Report an error in the passage at 1:03:48
1:03:59 I don't know. You tell me. Report an error in the passage at 1:03:59
1:04:15 Okay, yeah, exactly. So you see somebody hitting a child and you say, stop. Report an error in the passage at 1:04:15
1:04:29 You could actually do it with great compassion, both for the victim as well as the perpetrator. You could do it for both. It could be an act of compassion. But you do say, stop. There's no question about that. Assertiveness. Report an error in the passage at 1:04:29
1:04:58 So we're trying to hone down what we mean by anger. And most essentially, most simply, is to wish the heart. Yeah? Report an error in the passage at 1:04:58
1:05:10 Okay. Report an error in the passage at 1:05:10
1:05:17 Okay. Report an error in the passage at 1:05:17
1:05:26 Okay. Report an error in the passage at 1:05:26
1:05:34 It would be... No, Report an error in the passage at 1:05:34
1:05:55 no, I think that's a good point. I think we can... If we can develop the skill, I mean, to allow... I mean... So we're going to talk about countermeasures. This is going to come up, but I think it's a good point. Report an error in the passage at 1:05:55
1:06:20 Can Report an error in the passage at 1:06:20
1:06:26 you hold off one second? I just finished this thought. Report an error in the passage at 1:06:26
1:06:37 We can allow emotions to arise within the space of the mind and we don't necessarily have to identify with them. To act upon them. And in that way the emotion is not problematic. Report an error in the passage at 1:06:37
1:07:04 We would say maybe... So there are different levels of where we can begin to place some kinds of restraint or to at least don't act out. problematic. Report an error in the passage at 1:07:04
1:07:23 But the emotion in and of itself is not bringing any harm. I didn't explain that very well. You can allow emotions to arise in the mind, such as anger, and it will arise, it will bite, it will cease of itself. Report an error in the passage at 1:07:23
1:07:52 It hasn't gone any further. it arise. Report an error in the passage at 1:07:52
1:07:55 The chain of reaction hasn't proceeded any further and therefore it hasn't presented any problem. We can't stop. I don't think anyone in this room could stop their emotions. So we shouldn't either give ourselves a hard time for having anger or expect that we aren't going to have anger, but we can begin to become a little more skillful around once it's arisen. Report an error in the passage at 1:07:55
1:08:21 So Report an error in the passage at 1:08:21
1:08:27 it's not just having the anger. It's what we do with anger. Report an error in the passage at 1:08:27
1:08:42 Yeah, Report an error in the passage at 1:08:42
1:08:51 that's true too. Yeah, good. Yeah, that wouldn't be beneficial at all. So just the fact of having anger is... shocked and appalled by something. think, like, the Dalai Lama is a fabulous example. Report an error in the passage at 1:08:51
1:09:12 We can take responsibility, we can be accountable for it, but in a way it's not our fault. Anger can arise within the space of the mind and it can cease there without going any further. And we'll talk more about that, Report an error in the passage at 1:09:12
1:09:35 just like clouds passing through the mind. Did you have a question? Report an error in the passage at 1:09:35
1:09:44 Yeah. Report an error in the passage at 1:09:44
1:09:52 I don't think she said anger. Did you say anger in a protest? Yeah, protesting against some kind of injustice, something's wrong. Yeah. Report an error in the passage at 1:09:52
1:10:12 It's Report an error in the passage at 1:10:12
1:10:20 based upon, yeah. Report an error in the passage at 1:10:20
1:10:52 Does it have to be, can we, one of the, does it have to be, does the emotion anger contribute to achieving your goal of correcting some kind of social injustice? Does anger help? Is it a necessary part of that? It is. Okay. So could it be achieved without anger? What is the value of anger in that kind of situation? Report an error in the passage at 1:10:52
1:11:33 Why is it? Could we achieve? Let's say you don't like the way the refugees are being treated, okay? Okay. Could you... Could you protest that? Could you write letters to your representatives? Could you have marches? All of that done without anger? Report an error in the passage at 1:11:33
1:12:01 Why Report an error in the passage at 1:12:01
1:12:06 is the motivation anger? Do you want to hurt your MP? Who do you want to hurt? Report an error in the passage at 1:12:06
1:12:19 But you're angry. Report an error in the passage at 1:12:19
1:12:38 I think what you're saying is a good point. a congressman? No, not your congressman. Your MP? Report an error in the passage at 1:12:38
· · · silence, 1 minute
1:12:46 I think that's one of the, you know, we're going to talk about. I mean, it's a hard one to talk about and it's something that we need to think about. What are the advantages of anger? What are the advantages of anger? And some people would argue that anger is necessary to bring about social change. Report an error in the passage at 1:12:46
1:13:12 Okay, so yeah, this is what I mean. We have to look at that. I mean, some people would, oh, you know. We got to get it, we got to get it. It's like, you know, this is before your time when I was back in the 60s in the United States, these peace demonstrations that turned violent. Report an error in the passage at 1:13:12
1:13:35 I don't know how much they achieved, but it's a common, I think it's a very common notion, maybe unexamined, that anger is necessary. To bring about social change. Without the anger of the black man, the civil rights movement would have gotten nowhere. We really need to look at that because there seems to be some rationale behind that. Report an error in the passage at 1:13:35
1:14:06 We will. Report an error in the passage at 1:14:06
1:14:25 there's a reason why they're angry. Report an error in the passage at 1:14:25
1:14:35 Because the wool is going to go on and on like Report an error in the passage at 1:14:35
1:14:45 Yeah, yeah, yeah. Report an error in the passage at 1:14:45
1:14:58 Yeah, please, and then we'll go on. Report an error in the passage at 1:14:58
1:15:08 What else is it? Yeah, I Report an error in the passage at 1:15:08
1:15:17 think so. And then what is that energy, as you mentioned? You know, the Tibetan teachers, there's a notion of wrathful compassion with the aspect of really ferocity. But it's coming from a compassionate place. And it's very powerful. You get things done. We're going to look at the advantages of anger. The assumed advantages of anger. Report an error in the passage at 1:15:17
1:15:45 Okay, one more comment and then we'll move on. Report an error in the passage at 1:15:45
1:15:59 progress was as a result of. Yeah. And perhaps not the angry people. the people who are actually out there. know, putting in ethical action. But my question was, you have pure view, then you don't have wrong perception, do you? Could you tell me what you mean by pure being? Report an error in the passage at 1:15:59
1:16:33 Yeah, I don't think you... There wouldn't be this chain reaction which would carry... Taking your interpretation, you would take it as your interpretation. And the problem is the anger. We take our interpretation as being reality and we react as if it were. Report an error in the passage at 1:16:33
1:17:02 I think that's quite good. Maybe Report an error in the passage at 1:17:02
1:17:11 that's a good place to take a break. Shall we do that? Good discussion. Report an error in the passage at 1:17:11
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Talk by Jampa Jaffe. Original at Vajrayana Institute via Internet Archive: https://archive.org/details/Attachment_201409. Licensed CC BY-NC-ND 3.0. Transcript generated automatically and may contain errors; the audio is the authoritative version.
Recorded at Vajrayana Institute, Sydney, and archived by the institute on Internet Archive. More from Vajrayana Institute