Working with Difficult Emotions

0:01 Again, imprints, the conscious always ripens, so in fact what we're experiencing at this moment is a ripening of imprints. We don't see it that way, but that is what's happening when we get down to a subtle level of awareness around what is happening in our lives, which is what is happening mentally, emotionally, feeling level, is the arising of imprints. Report an error in the passage at 0:01 Highlight the passage at 0:01

0:30 So what you and I are experiencing, it's like I see you out there, and you see me, and you see something shared, right? But actually everything that we're experiencing, in a sense, is individual. Report an error in the passage at 0:30 Highlight the passage at 0:30

0:43 So what Lisa and I are experiencing is actually individual, but there's a shared content, because we could talk about the black computer or the television wasn't working, but it sounds like we're talking about the same thing, but in fact we're not. We're talking about similar. It's different. Same and similar are not the same. All this is extremely important. So what we're experiencing now is a result or an effect of imprints that we previously experienced and planted on our consciousness. Report an error in the passage at 0:43 Highlight the passage at 0:43

1:25 It doesn't seem that way. It seems like what we're doing is just what we're doing. This is where we're making a shift. In the next couple of hours, we're going to make that complete shift. You won't need to meet again. Yes. If you're not enlightened, you'll be good enough. Report an error in the passage at 1:25 Highlight the passage at 1:25

1:45 So therefore, on our way here, when we first thought about coming, whenever that was, all that, which is a consecutive, a series of events, it looks like something that existed sort of independently on its own, like, oh, I'll go to Satchin Ling. But in fact, thought to go to Satchin Ling was based upon previous events. Report an error in the passage at 1:45 Highlight the passage at 1:45

2:12 We don't see things that way. We might intellectually go, okay, but we don't actually see things that way. So let's just think, okay, so there was intention to get us here. Intention, you know, the intention to be here might have been out of interest, boredom, maybe going through something difficult, right? Report an error in the passage at 2:12 Highlight the passage at 2:12

2:37 So I thought maybe there was something here that might help me, or just general wanting to improve life. Those are all our intentions. So now just for a moment, just reflect on what your intention was about. Report an error in the passage at 2:37 Highlight the passage at 2:37

2:56 And then just set an intention. If your intention was something sort of self-centered or maybe not so energetic or something vague, then just reset it. And just one of the good intentions to say is that whatever I gain or experience or learn in this couple hours, Lama Report an error in the passage at 2:56 Highlight the passage at 2:56

3:37 Tsongkhapa, Report an error in the passage at 3:37 Highlight the passage at 3:37

4:03 Shantideva development or evolution of more and more qualities within myself, that I can be of service to myself and others. Report an error in the passage at 4:03 Highlight the passage at 4:03

· · · silence, 1 minute

4:01 a book I wrote a couple years ago. Report an error in the passage at 4:01 Highlight the passage at 4:01

4:11 The message is always the same. It's the content that changes. Because different presences, for example, so what we're talking about, we're going down to the fundamental levels, what my interest is and my mission is, is in my studies with Lama Yeshe and Lama Zopa Rinpoche, which I was very fortunate to spend years in Paul, working with Paul, which is where all these centers started from. Report an error in the passage at 4:11 Highlight the passage at 4:11

4:43 Sei Chin Ling is a from that monastery, and there's one, a couple in Gyeonggi-do Creek. Shantideva, Shantideva, Shantideva. around the world now, and that includes some projects, like hospice projects and that. Report an error in the passage at 4:43 Highlight the passage at 4:43

5:08 companies, education centers, some schools, like that. So my time in Nepal was from 1975 to 1988, and during that time I was influenced by a community teacher, my heart teacher, Lama Yeshe, and then of course Lama Zopa Rinpoche. Lama Yeshe passed away in 1984. He stayed on in Nepal until 1988, late 1988 when he moved back to the States. Report an error in the passage at 5:08 Highlight the passage at 5:08

5:48 What's important about that is that if I were to ask you, for example, what do you do for a living, you might say, what am I supposed to do? Report an error in the passage at 5:48 Highlight the passage at 5:48

6:01 It's a random thing. What do you do for a living? So your litigation system, when did you become a litigation system? Report an error in the passage at 6:01 Highlight the passage at 6:01

6:14 And what led you up to that? Report an error in the passage at 6:14 Highlight the passage at 6:14

6:23 So that was an evolution to what you're doing today. Your thinking today, I imagine, is influenced by your initial thinking. So those often, those are your values, right? You could say values. Values don't, they do change, they do change, but if they're core values, you know, positive values, they don't tend to change, they tend to get evolved and developed, right? Report an error in the passage at 6:23 Highlight the passage at 6:23

6:51 Would you say that? So that's the result of my work. I mean, of course, what took me to Pokhara was those same values. wasn't a so-called Buddhist yet, but I was interested in spirituality, and so I just continued to learn, where we're at today, where I'm at today. Report an error in the passage at 6:51 Highlight the passage at 6:51

7:15 When I, many of us, how many people have studied Buddhist thought? It's Report an error in the passage at 7:15 Highlight the passage at 7:15

7:26 important to ask, I don't like putting people on the spot. You always say, hey, who's new here? I learned some years ago. You don't ask who's new. Who's never heard anything about Buddhism? You don't ask that. That's embarrassing. You ask, who knows? So what we're talking about Report an error in the passage at 7:26 Highlight the passage at 7:26

8:05 is that there are a hundred volumes of teachings that the Buddha gave. Unlike Jesus, we're very lucky that Jesus we only captured three years of teaching. And I heard something in the New Testament there were only 17? Report an error in the passage at 8:05 Highlight the passage at 8:05

8:26 Very little. Actually, what's in the Bible, what Jesus said, is very little. Very, very, very tiny. So anyway, in the case of the Buddha, he taught for 41 years. Report an error in the passage at 8:26 Highlight the passage at 8:26

8:39 There was no written language then, I guess. They didn't write things down too many years after he passed away. So they had a very strong tradition of the ability to remember. So there was an oral transmission. And in fact, you'll still see in some native cultures today where stories and parables are handed down orally, right? Report an error in the passage at 8:39 Highlight the passage at 8:39

9:03 In the Native American tradition, it's still handed down. And of course, when you teach for 41 years, He was teaching many of the same things over and over again, maybe different contexts. So his disciples who were with him all those years really pretty much were able to maintain the talk. Report an error in the passage at 9:03 Highlight the passage at 9:03

9:26 So we look at a hundred volumes of teachings and I think that we talked about last time that I did some calculations that of a hundred volumes, just what Buddha said. If someone, and often they, there are monks, people can memorize a hundred volumes, Report an error in the passage at 9:26 Highlight the passage at 9:26

9:46 and I think they can't memorize all hundred, but what they do do is recite them continually, sometimes in a year or some occasions, and it takes about 40 days for one monk to recite all of the scriptures, 24 hours a day. Report an error in the passage at 9:46 Highlight the passage at 9:46

10:11 I think if we were to look at the New Testament, Testament probably could be recited in months, if they were going to probably, don't know. Report an error in the passage at 10:11 Highlight the passage at 10:11

10:22 So it's a lot of teachings. The teachings are divided in, and then there's commentaries to those teachings, which I think is another $200 or $100. It's a lot. I mean, it's like at least $100. I think it's $200. But those commentaries by various masters through time contributed their commentaries to these kind of things. Report an error in the passage at 10:22 Highlight the passage at 10:22

10:45 So if you, the hundred volumes often divided into three categories, and the three categories, His Holiness the Dalai Lama said directly that of the three categories, one third are clearly teachings in psychology. Report an error in the passage at 10:45 Highlight the passage at 10:45

11:03 I believe another third, which are the teachings in wisdom, are also teachings in psychology. And the first third is to support the teachings, they're actually psychological, they're on the behavior or ethics. But really why those ethics is in order to develop a healthy psychology. So really the teachings of which I think they're so attractive to modern people today is because we all tend to be interested in psychology and science. Report an error in the passage at 11:03 Highlight the passage at 11:03

11:39 science. fact, the Report an error in the passage at 11:39 Highlight the passage at 11:39

11:45 The evolution of the Industrial Revolution and the technical technology revolution, all that, it seems to be more and more based upon this so-called scientific model of the world, making sense of the world. So, we go through time, before the Industrial Revolution, people still were trying to make sense of the world, right? Report an error in the passage at 11:45 Highlight the passage at 11:45

12:11 So the Buddhist people made sense of the world through some sort of description, And then in Europe they described, made sense of another description based on Christianity. And then say India was through the Vedic tradition. But people made sense of the world through, we could call religion, let's call religion, I could say spirituality, or we'll say religion. Report an error in the passage at 12:11 Highlight the passage at 12:11

12:38 Isn't that interesting? And the revolution now in the last probably 200 years has been a new paradigm. word, right? Which we call science. Report an error in the passage at 12:38 Highlight the passage at 12:38

13:03 guess most of the traditional churches, except for, well not most, Islam is growing. Buddhism is growing. Report an error in the passage at 13:03 Highlight the passage at 13:03

13:15 a lot of it was because of that threat of a different paradigm a different way of making sense of the world so if If your back hurts, right? 300 years ago and more, John's back hurt because of what? It wasn't explained medically. It wasn't explained scientifically. There's probably some description that was based upon whatever the common, probably religious thought was. Report an error in the passage at 13:15 Highlight the passage at 13:15

13:48 It's funny, isn't it? And then there's been this movement into objectifying data. What can be observed? And now's the time actually to be very, very careful, and I know many of us are, but what I say careful about is that this mindset and this description of reality, which is what Karuṇā has now been totally accepted as much as the descriptions that existed before in terms of religious, we could say superstition. Report an error in the passage at 13:48 Highlight the passage at 13:48

14:26 But it was no more superstitious, in my belief, than science is today. But the science were more arrogant about it. Because we say, no, you see, this book, you know, we know it wasn't handed down by God because we know where the publisher is. We know where it got printed. But all this observable, dank data. It's very dangerous. It's dangerous only because we believe it is the truth. Report an error in the passage at 14:26 Highlight the passage at 14:26

15:00 It is a truth, but we believe it is legit because we're being hypnotized. It's very seductive science because we're very materialistic in our view. Not materialistic, I mean consumerism, I don't mean like that. Just that we make sense of the world and what we see and what we hear, right? So this, what I really appreciate about Buddhist thought is, oh, in Buddhist thought, I should explain something. Report an error in the passage at 15:00 Highlight the passage at 15:00

15:31 So what happened for me with Lama Yeshe was a very, very unique situation. What was unique about Lama Yeshe is that for some reason, it happens every now and then, Report an error in the passage at 15:31 Highlight the passage at 15:31

15:47 he impressed upon us, well for me in particular and others, because I was with him a lot, he used to say, for one thing, he said over and over again, And the way he taught, so if you get a chance, see, some of his reports are very, you know, a bit, not very clear recordings, because he was talking about the early 80s, but there's some available. Report an error in the passage at 15:47 Highlight the passage at 15:47

16:13 And there's a couple videos. And if you watch him or listen to him, you get immediately that his explanation, he was doing something different. Report an error in the passage at 16:13 Highlight the passage at 16:13

16:22 And what he did, he was dedicated to, was explaining the Buddhist thought from... A psychological, scientific point of view in the sense that these are universal ideas. So what happened with Buddhism is that it morphed into the cultural Melu, right? It was very adaptable because it's universal ideas. It's psychology. Psychology is not, you know, Eastern or Western, is it? Report an error in the passage at 16:22 Highlight the passage at 16:22

16:56 It's people's minds. And people's minds are everywhere. And in general, the mind itself and the qualities of the mind are not different according to culture. There's nuances that are different, right? But fundamentally, the way the mind functions and the way the problems arise is identical for every living being. That's what's so amazing. Report an error in the passage at 16:56 Highlight the passage at 16:56

17:20 And so Lama Yeshe would say that over and over and over and over again. So often he wouldn't say Buddhist this or emptiness that, prostration this or deity this. Because he felt it was culture-bound, the word itself is culture-bound, he would try to avoid it. Because he wanted us to get the idea of the universality of the ideas. Report an error in the passage at 17:20 Highlight the passage at 17:20

17:45 And that's my mission to do that. I can't do it like him, but I take a little piece of it and I try my best. I believe that even the rituals, I'm really putting a stake in the ground, that even the rituals that we do in the Tibetan tradition or even the other traditions, Buddhist tradition, psychological in nature. Report an error in the passage at 17:45 Highlight the passage at 17:45

18:09 They're psychological interventions. They may not be the right interventions for me or for you. It's like going to a therapist. And let's say we think depression. But depression, you know, the problem with therapy today is, what's that saying, if you give a kid a hammer, everything becomes a nail? So someone comes in and you're trained in depression, or bipolar disorder, or trichotillomania, or anxiety, or sleep disorders, right? Report an error in the passage at 18:09 Highlight the passage at 18:09

18:38 Isn't a maze like diets? You know, food theories. You come in, you have a problem with food. That's what it is. Oh, your glycemic index, the insulin carbs, that's why you can't sleep at night. Right? Everything becomes a maze. So the problem, of course, with modern psychotherapy and psychology is it's, you know, so it's oppression, oh, this is the treatment, this is the problem, this is the cause. Report an error in the passage at 18:38 Highlight the passage at 18:38

19:06 When in fact, depression is, Probably individual in many ways. In the treatment, I'm sorry, the intervention. The actual causes and nature of it probably is somewhat not that varied. Report an error in the passage at 19:06 Highlight the passage at 19:06

19:25 There's feeling tones with all these different disorders. But in the intervention, you can't have one intervention for each person. Because my depression is going to be unique to me. Report an error in the passage at 19:25 Highlight the passage at 19:25

19:43 So we need some sort of large toolbox, but we also really want to use wisdom to really understand and identify with her depression versus her anxiety. You know, I worked at, you don't know, so I'll tell you. I did my internship. When I returned from Nepal, based upon Lama Zopa Rinpoche's suggestion, I got my clinical psychology degree and made a mistake of not getting a Ph.D. Report an error in the passage at 19:43 Highlight the passage at 19:43

20:16 I had already done a master's degree while I was living in Nepal. It's metaphorical, but almost not. I wrote my thesis with my blood. Although it was the longest master's program in the history of the United States. I did it over 10 years because if I finished it, I would lose my non-tourist visa. I didn't want to finish the degree and finally the university. Report an error in the passage at 20:16 Highlight the passage at 20:16

20:43 You know, there was no email in those days, and you get those little airgrams. You know, Mr. Cayton, I think it's time to wrap it up. You know, of course it took four months to send a reply, because mail was slow. Okay, soon. But I did an internship, my internship, oh, that's why I didn't do a PhD, because I just couldn't imagine writing a thesis again. Report an error in the passage at 20:43 Highlight the passage at 20:43

21:12 So I did an internship at Stanford. Which was the epitome of where I didn't want to go. I had a very medical model, as far from the Eastern thought as you could get. And it was very helpful for me. And it was amazing because it trained me in making work well-rounded. And what was amazing was that I worked in the attention deficit disorder clinic. Report an error in the passage at 21:12 Highlight the passage at 21:12

21:37 And the director of that clinic was actually a rebel. She didn't accept those descriptions, those labels. So of the hundred, usually kids, or there were kids, because the Children's Health Council is, you know, people under 18 years old, under 18. So we got, you know, hundreds of them. We had to do assessments. That was what we did. Or you bring a child in and assess for his or her, most of them, qualified for the diagnosis of attention deficit disorder. Report an error in the passage at 21:37 Highlight the passage at 21:37

22:11 Interestingly, most, I would say, Most or a majority of the children brought in had already received an assessment in their school or from their doctors. And so the parents were coming in because the child either didn't receive the diagnosis, usually didn't receive the diagnosis, and they wanted him to receive the diagnosis. Report an error in the passage at 22:11 Highlight the passage at 22:11

22:37 So why? One, that wasn't the main reason. Close to insurance, what happens for kids in schools? Special ed, right? So we get, we go into special ed, and then the other side was those, there were a few kids who came in who had the diagnosis and for some reason needed validation. Everyone wanted the diagnosis, like you said, to explain why they couldn't. It was very interesting, I think we did a survey of all the children that came in, and those are the ones that had the diagnosis. Report an error in the passage at 22:37 Highlight the passage at 22:37

23:27 We gave the diagnosis to 5 % and a lot of angry parents, a lot of angry schools, because that meant that they had to, you know, how would they take the kids out of school? Because schools make money off of that too. Report an error in the passage at 23:27 Highlight the passage at 23:27

23:51 Because they Report an error in the passage at 23:51 Highlight the passage at 23:51

23:59 didn't qualify for the diagnosis, they would have maybe anxiety disorder. Usually, you know what they have? We used to interview the children. It's not all of them. We used to do this thing. And we used to film these interviews. Report an error in the passage at 23:59 Highlight the passage at 23:59

24:16 And one time we asked a child, we told him, we want to interview ADHD. We want to interview attention deficit disorder. We'd like to interview it. Can you do that for us? Can you be ADD or ADHD? Sure. Probably about nine. Report an error in the passage at 24:16 Highlight the passage at 24:16

24:42 Because he's the expert, right? So we interview him, and the most brilliant thing was, we asked him, at one point, so what, why, what, why do you show up? Why are you here? Meaning, the thing, not him. So what causes you? He said, oh, that's easy. I don't pay enough attention. That was amazing. Report an error in the passage at 24:42 Highlight the passage at 24:42

25:15 And so we could think about it, and then we, of course, interview more, and you know, most, many of his children, was amazing! Report an error in the passage at 25:15 Highlight the passage at 25:15

25:21 Where they didn't get enough attention, sure, it was sometimes at home, but usually at school. Why? Because they learned it. And you got classes that have 40 kids, and it takes curriculum, and, you know, I'm going to be really, I'm not going to generalize. He's an artist, okay? He's a right-brained kid. And to be in these schools, these classrooms, and I'm stereotyping, demands you be somewhat left-brained, logical. Report an error in the passage at 25:21 Highlight the passage at 25:21

25:57 What do you do next? Report an error in the passage at 25:57 Highlight the passage at 25:57

26:28 He's getting up out of his seat. don't connect. You don't know what's going on. It doesn't make sense to you or it's hard. And then you ask for help. And then what happens when you ask for help? You interrupt. Report an error in the passage at 26:28 Highlight the passage at 26:28

26:22 then what do you do? Children will accept negative attention over no attention. Report an error in the passage at 26:22 Highlight the passage at 26:22

26:32 He's going over to see his friend. You don't know what's going on, so you can't just sit there. And if you sit there, it's a lot of anxiety because you're really stressed by now. Report an error in the passage at 26:32 Highlight the passage at 26:32

26:46 It's interesting. It's interesting because, oh, because of science. You see how it's happening? So, and then people still ask me today and ask me then, what do you think about medication? Report an error in the passage at 26:46 Highlight the passage at 26:46

27:00 Not medication. Medication. And I was anti-medication when I went in there. And I became neutral in my life. Because I found that, you know, we're not all the same. You can't put that demand on somebody. Yeah. Now, ultimately, for my, you know, you want to be, you know, as a Buddhist practitioner, not just a Buddhist, a practitioner like Carol, Report an error in the passage at 27:00 Highlight the passage at 27:00

27:29 you know, before she takes, you know, just goes and takes medication, she's going to wait. Or she's going to use it. Because she understands how things are showing up. Like when you got a headache, right? The description of headache before was something with the sins of God and now you're experiencing because you shouldn't have, whatever, you know, fallen asleep at work, you know, when you're working in the field. Report an error in the passage at 27:29 Highlight the passage at 27:29

27:57 I don't know. You're making something up. Right? So sins. Or karma, you know, is your karma because you blew out that butter lamp in the temple when you should have left it burning. I'm talking about, you know, right? Report an error in the passage at 27:57 Highlight the passage at 27:57

28:11 I was told that the reason people have bad eyesight is because you put your reading glasses on top of dormant books. Report an error in the passage at 28:11 Highlight the passage at 28:11

28:22 Or you mistreat dormant books. It might be. You know, it could be. I don't know. But anyway, sometimes it gets to the superstition too. You don't really know. You just hear it. So that's what's happening in science. Same thing in science. So, explanations change. Depending on, sometimes Lama Zopa Rinpoche people have some health condition and they need surgery and they check with Rinpoche and Rinpoche says don't do surgery. Report an error in the passage at 28:22 Highlight the passage at 28:22

28:55 Because the explanation of what's going on is different for that person than what it would be for my mom. Report an error in the passage at 28:55 Highlight the passage at 28:55

29:08 So working with, so this is the problem I have with this topic. Report an error in the passage at 29:08 Highlight the passage at 29:08

29:19 So I thought a lot of, I did this particular presentation once before in, Report an error in the passage at 29:19 Highlight the passage at 29:19

29:35 it's something that you just keep changing, you know, I always change things around because the audience is different, I'm different, and like that. Report an error in the passage at 29:35 Highlight the passage at 29:35

29:42 So, I realized last night there is a bit of a problem, well there's a challenge with this talk, working with difficult emotions. Report an error in the passage at 29:42 Highlight the passage at 29:42

29:55 First of all, what does it mean to work? I always like to look at language. I was an English teacher. That's why I stayed in Nepal so long. Report an error in the passage at 29:55 Highlight the passage at 29:55

30:09 not my love, it was the death of him. But I do like the English language, it's interesting. Report an error in the passage at 30:09 Highlight the passage at 30:09

30:17 Okay, working with difficult emotions. Let's break that down. First of all, what does it mean working with? Report an error in the passage at 30:17 Highlight the passage at 30:17

30:27 you know what the words mean before you listened to what I was saying? Report an error in the passage at 30:27 Highlight the passage at 30:27

30:34 Okay, so, yeah, what do you think? Report an error in the passage at 30:34 Highlight the passage at 30:34

30:39 working, and take a couple-hmm. In a few seconds. a 12 or 10 Great. Thank you. Anyone else? Report an error in the passage at 30:39 Highlight the passage at 30:39

30:56 does imply some engagement, doesn't it, some conscious engagement? Well, guess I would say some conscious engagement. And you could go to work unconsciously, it's true. Most of us do. Report an error in the passage at 30:56 Highlight the passage at 30:56

31:11 it does. So it changes your intention, it? it's almost like you step into a role of acceptance when we talk. For the normal, conventional world, unless people think about it, they think about it, they'll agree with you, but before they think about it, you know, if you said, oh, do you work with your emotions? Report an error in the passage at 31:11 Highlight the passage at 31:11

31:41 People, they're not going to say yes, right? They're going to, we work with our emotions. Let's go to the beach. Yeah? Yeah. You know, you sit down and watch TV, and electricity goes off, the TV doesn't work, and you get something like pissed off or irritated, right? And you're sitting with your partner, your friend, your family, and you turn to the person and say, okay, let's work with these emotions. Report an error in the passage at 31:41 Highlight the passage at 31:41

32:12 We don't. Now, what it means to become Buddhist. So Lama Yeshe, that's what it's between, the universal. Report an error in the passage at 32:12 Highlight the passage at 32:12

32:23 The difference between a Buddhist and a non-Buddhist is not the religion. Let's get very clear. I know many Buddhists who are not Buddhists. Report an error in the passage at 32:23 Highlight the passage at 32:23

32:36 Fringe Buddhists. They might say they're Buddhists. I don't think that makes any sense. Again, I'm being very strict. I hope not arrogant. But I want to make a point. To me, what it means to be Buddhist is working with the nations. That's what it means. Okay? To be Buddhist, and the Tibetan word we talked about last time, the Tibetan word for Buddhist is nankai. Report an error in the passage at 32:36 Highlight the passage at 32:36

33:02 Perfect word. We should call it that in, not that, but it means inner being, an inside guy. Report an error in the passage at 33:02 Highlight the passage at 33:02

33:13 When the TV goes off and you go, oh crap, right? If you're an inside person, right, you do, it may not be immediate because depending on our level of development, you know, a very developed person sees that emotion arise the moment the TV goes off. Isn't that amazing? The moment the emotion begins to rise, she sees it. That advanced spiritual... Report an error in the passage at 33:13 Highlight the passage at 33:13

33:45 The most advanced spiritual practitioner doesn't even have that arise. Isn't that amazing? Now for us, I think we do pretty good, you get irritated, you think about it and you work with it. To me, that's a Buddhist tool. The non-Buddhists is, I'm going to call Tom Hanson. Let's switch companies. Let's go to AT &T. I want to get satellite, but the tree isn't there. Right? That's a non-Buddhist. Now, you can be Buddhist because we're developing, And not be Buddhist in that situation. Because we're learning. We're going to have more and more situations. By the way, we get good in this one, and then we get to the little more subtle ones. Report an error in the passage at 33:45 Highlight the passage at 33:45

34:29 Yes. In my case, I hope I'm Buddhist, and I call calm down. You see what I mean? Yes. But it's a different phone call. Isn't it? Yeah. It's a different phone call. Yeah. Even if you react... Okay, so... non-poly we call inner B. Report an error in the passage at 34:29 Highlight the passage at 34:29

34:53 So what happens to be a Buddhist is you become more and more and more familiar with, you Report an error in the passage at 34:53 Highlight the passage at 34:53

35:10 know, and we'll talk about it. You know what I said was? I looked on the calendar. What am I coming next? The calendar's not building yet. Is it? Report an error in the passage at 35:10 Highlight the passage at 35:10

35:26 Oh, on the website. So I guess I'm not coming. So, okay. So what happens is we can't talk about any of this stuff without talking about the nature of reality. Report an error in the passage at 35:26 Highlight the passage at 35:26

35:48 Why a Buddhist? Simple. Actually. Because you begin to get an indication that what we're seeing is not what's there. Report an error in the passage at 35:48 Highlight the passage at 35:48

36:01 And that's a big stage. We won't go there yet. But that's the core base. of why all this stuff. Why be an inner being? What difference does it make? What difference does it make? Why not just be an outer being, a science person? Report an error in the passage at 36:01 Highlight the passage at 36:01

36:23 You've seen science in the case of, you know, dealing with objective. Report an error in the passage at 36:23 Highlight the passage at 36:23

36:32 You want to be happy. There it is. But, no. But, like my father used to say, science will figure that out. Report an error in the passage at 36:32 Highlight the passage at 36:32

36:47 Yeah. So if there's a lot of traffic on the way to work, It's really annoying, isn't it? Can be. For us non-humans. Annoying, right? So why not just why in the world? Report an error in the passage at 36:47 Highlight the passage at 36:47

37:05 Why not just do some parkour? Why not make some rules about, you know, which cars can drive on which days? Why not? Isn't that the way to be happy? Then you don't get frustrated. If the city would just do something about it. But isn't that our default mode? I mean, honestly. You're like, isn't that gentle? Deep fall, I'm saying not maybe once you check up or not once you get better, but your initial thing like, doesn't that person know that the fast lane is for fast drivers? Report an error in the passage at 37:05 Highlight the passage at 37:05

37:44 They need more signs up to tell people. They need to change the, it's too easy to get a license these days. They're not telling new drivers that the fast lane is for fast drivers. Isn't that where you go? That's where I go. Do you go, Oh, let me see. It's my irritation. Okay, that's an emotion. That's an emotion I need to work with. And that arises because of this and this and this. Report an error in the passage at 37:44 Highlight the passage at 37:44

38:08 I mean, I'm getting better. But that's sort of normal, right? That's not a Buddhist. That's not a Buddhist approach. It doesn't mean, for example, you don't call a comcast. It doesn't mean you don't talk to the county. But it's a whole different feeling. Report an error in the passage at 38:08 Highlight the passage at 38:08

38:43 But why do we talk? Should we give up? Report an error in the passage at 38:43 Highlight the passage at 38:43

38:48 But why don't we just, why don't we institute that? Why not just do that? Should we just do that? Fix the inside? Report an error in the passage at 38:48 Highlight the passage at 38:48

39:09 Okay, should we ever widen roads or not? How do we decide? How do you decide whether to... So if you're really, really, really, really a good Buddhist, like a really thorough Buddhist, are you ever fixing roads? Report an error in the passage at 39:09 Highlight the passage at 39:09

39:26 Are you? Report an error in the passage at 39:26 Highlight the passage at 39:26

39:30 If Report an error in the passage at 39:30 Highlight the passage at 39:30

39:34 you're a really good Buddhist. Thorough. Report an error in the passage at 39:34 Highlight the passage at 39:34

· · · silence, 1 minute

40:12 So my question was, if you just work with the emotions, develop the emotions, just work with the emotions, and as they get more and more subtle, for example, to build the bike lanes, as we get more advanced, that becomes, in general, an activity of a disturbing emotion. Can you do that? Generalize it. Report an error in the passage at 40:12 Highlight the passage at 40:12

40:44 Generally speaking, the people's mindset to build a pipeline is still a mindset that needs to be worked on. I'm generalizing. I don't know if their motivation is. I'm talking about just a pure generalization. I'm stereotyping. I have to do that. I always make an excuse. I do do that. When I generalize, bear in mind it's to make a point. It's not like everybody says. Report an error in the passage at 40:44 Highlight the passage at 40:44

40:52 not going to do that. I'm do this. Report an error in the passage at 40:52 Highlight the passage at 40:52

41:18 I don't even know, but to build a bike lane, we analyze and deconstruct it. The mind that builds it probably is still, in generalizing, a mind that's disturbed and is run by different kinds of difficult emotions. But they might not be the most difficult emotions. I'm talking about the thorough Buddhist, as we break down, go down, down, down. Report an error in the passage at 41:18 Highlight the passage at 41:18

41:48 There's some point where that's a disturbing emotion for them. That would be a disturbing emotion for that person. At a general level, up here, great. He or she's doing it to help cyclists and reduce injuries. That's good. I'm talking about, I'm trying to get an ideal sense, a thorough sense. And that's the purpose of this class, is to go that deep and analyze what's really in the mind. Report an error in the passage at 41:48 Highlight the passage at 41:48

42:15 Probably a disturbing emotion that needs to be worked on at some point. Is it the difficult emotion we're talking about now? Probably. I mean, maybe. Of course, if that one person who's running it is angry at me, I'm going to email my people to get it done. Okay. So, I'm just pointing out that... So, the work on... Report an error in the passage at 42:15 Highlight the passage at 42:15

42:40 The meaning of the work is to be happy, to be spiritual. Now, this is the difficult part because the person building the bike lane might... And I think we'll say, and probably justifiably we'll say, I'm building that pipeline so people will be happy. Report an error in the passage at 42:40 Highlight the passage at 42:40

43:00 We here in this room have a problem. Because we're going a little to another level, we're going to be a bit provocative. We are going to define happiness differently. And that's the problem. And at least for these couple hours, we're going to be in that place. Now, what happens when we leave here is we seem to forget. Report an error in the passage at 43:00 Highlight the passage at 43:00

43:28 So, I don't know what I'm saying. Report an error in the passage at 43:28 Highlight the passage at 43:28

43:34 To be happy, the meaning of work, to be happy. So let's define happy. Okay, let's define it now. Okay. So, we'll just say now, the work is to be happy. Report an error in the passage at 43:34 Highlight the passage at 43:34

43:48 Maybe to be spiritual. Why do I use the word spiritual? Remember I talked about it earlier? Nangpa. I mean it in the sense of nangpa. I don't mean religious. To me, the definition of spiritual work or spiritual person is anyone who's focused on developing their internal potential. That's my definition. So you could be the greatest Buddhist, Jew, Christian, whatever, Muslim, and not focus on that, and I don't think you're a spiritual person. Report an error in the passage at 43:48 Highlight the passage at 43:48

44:26 And you could be none of those, and there's examples of that too. I mean, atheists, where are you going to fall into? Who are so intent on understanding, deconstructing, developing their inner potential that they're spiritual. So you have to be careful. You have to be careful that you don't mix religion and spirituality. Report an error in the passage at 44:26 Highlight the passage at 44:26

44:47 And I think religion is the institutionalized, right? In general it grows from the spiritual path, right? And it serves a very great purpose. Report an error in the passage at 44:47 Highlight the passage at 44:47

44:59 You need that. You Report an error in the passage at 44:59 Highlight the passage at 44:59

45:06 can't do that. There are none. Right. Report an error in the passage at 45:06 Highlight the passage at 45:06

45:35 you very much. Yeah, I think what's missing is the word unlimited, you know, because, which means I quit, because yes, developing intellect is unlimited. That doesn't make me, that doesn't make me happy. Report an error in the passage at 45:35 Highlight the passage at 45:35

45:58 I think it's the focus that there's some limited, you know, and so you're not stopping at the intellect. You're not stopping there. For example, the unlimited part gives you the sense that there's an intuition. Report an error in the passage at 45:58 Highlight the passage at 45:58

46:13 Yeah, yeah. Every aspect of the inner being. It's good you mention that because, yeah, not just, you know, because Report an error in the passage at 46:13 Highlight the passage at 46:13

46:27 we have to define it. Report an error in the passage at 46:27 Highlight the passage at 46:27

46:32 There's intellect in our school here. Yeah, right. It's all of them. Report an error in the passage at 46:32 Highlight the passage at 46:32

46:48 So that's good. That helps. Report an error in the passage at 46:48 Highlight the passage at 46:48

46:53 So now difficult emotions. Okay. So what we're talking about, you know, in a sense, remember I was talking about the bike lanes. And for some person that could be, you know, to go deeper and deeper and deeper. So are difficult emotions only the surface? This is one of the things I thought about. So what do we mean by difficult emotions? What's your point of view? Report an error in the passage at 46:53 Highlight the passage at 46:53

47:23 be able revert that or think about that. Report an error in the passage at 47:23 Highlight the passage at 47:23

47:29 didn't matter, you were difficult. Report an error in the passage at 47:29 Highlight the passage at 47:29

47:59 right. Report an error in the passage at 47:59 Highlight the passage at 47:59

48:04 Yeah, okay. So, I got a little bit uneasy thinking about it. Why? Okay, so this is a... So, let's share with you, I mean, this is on a personal level. Why I got uneasy is on a personal level. Report an error in the passage at 48:04 Highlight the passage at 48:04

48:27 You know, because of my background in psychology, you know, I used to go early. So I got my degree in 1992 or something. I got a license. I don't remember. I'm not very good at dates. But it was a period of time. And during that time, you know, I really believe, as far as everyone I met, you know, occasionally there would be these conferences like in Sogaruche, I hosted one. Report an error in the passage at 48:27 Highlight the passage at 48:27

48:54 On Buddhism and psychology or some sort of, you know, that idea. And I would go to those and honestly, from what I could tell, I was the only Buddhist there. Report an error in the passage at 48:54 Highlight the passage at 48:54

49:06 Because there weren't, at that point, people who were Buddhists first and then became interested in psychology, like I had to. I mean, I went and got my license and my degree, but I was Buddhist for many, many years before that. And I didn't go to graduate school because I was interested in That psychology, that psychology. Everyone I met in my classes, none of them were Buddhists. But they were looking for something from being in that discipline. Report an error in the passage at 49:06 Highlight the passage at 49:06

49:37 That to me seemed like what I was looking for from Buddhism. They wanted to be happy, healthy. They knew enough that they could see that their own personal psychology was getting in their way. I'm generalizing. There's many people that make money or something like that. Generally people are searching. But I stopped going to those conferences. Report an error in the passage at 49:37 Highlight the passage at 49:37

49:59 those gatherings, more like gatherings, because I just, they were designed or they were intended for the people who didn't know about Buddhism, but were interested, but were therapists. And still, well, until recently, it was very similar. Now you're starting to get this germination, this crossover. So difficult emotions is... Report an error in the passage at 49:59 Highlight the passage at 49:59

50:27 Why was I uneasy with this title? Because it sounded like people were looking for Buddhist psychology to treat the difficult emotions that show up in therapy. Report an error in the passage at 50:27 Highlight the passage at 50:27

50:47 Anxiety, depression. That's all fine. I don't have a problem with talking about it. Here's my problem. My problem is that I guess my tradition has caught up to me. You know, as you get older, you kind of go, okay, well, what are you standing for? And I'm not that interested. So, I'm interested in spirituality. What I mean by that is, in this case, if you're developing your inner potential, you might have anxiety today. Report an error in the passage at 50:47 Highlight the passage at 50:47

51:29 I might have anxiety. And the work I need to do with that doesn't have much to do with feeling better today. You know what I mean? It may not have much to do with getting rid of my anxiety in a temporary sense. I'm not that interested in alleviating problems temporarily. Report an error in the passage at 51:29 Highlight the passage at 51:29

51:54 And I've realized this only the last few years as I started writing more and teaching more. And people want from me, often they'll want, so what do I do with my depression? I'm feeling depressed today. Report an error in the passage at 51:54 Highlight the passage at 51:54

52:11 It comes to a certain point that that's not so meaningful to me. Even though we have to help, right? I'm not saying don't help and don't care about it. But if you have someone who's feeling depressed and, you know, it's like, oh, you're feeling depressed, go for a walk. That might work. It does work sometimes, right? Or go to a movie or go visit some friends. Be social. That's all important. Report an error in the passage at 52:11 Highlight the passage at 52:11

52:35 That's good. But I think for my life, how much is left, that's not the best use of my time. Report an error in the passage at 52:35 Highlight the passage at 52:35

52:43 I don't mean to be cold, but I think other people are doing that. There's a lot of tension. What's the attention, what's happening that people are saying, bring Buddhist psychology into therapy? What's the main, what are they talking about? When I was, until about seven, eight years ago, the idea of Buddhist psychology or Buddhism in psychology was not really tangible. Report an error in the passage at 52:43 Highlight the passage at 52:43

53:15 Now it kind of is. Why? There's many therapists who are saying, yeah, they bring Buddhism into their practice. What are they doing? Yeah, that's the other word that's common. Thank you. Report an error in the passage at 53:15 Highlight the passage at 53:15

53:35 Mindful parenting, mindful children, mindful eating, mindful cooking. Okay, so I am critical. That's not who I am. I think there's a place for that. I think it's fantastic. It's not what I want to do. Report an error in the passage at 53:35 Highlight the passage at 53:35

53:55 I don't even go to those conferences. I'm so excited by the mindfulness, you know, developing the, what's Wisdom 2.0, you know, those things, because I realize I'm so traditional. Report an error in the passage at 53:55 Highlight the passage at 53:55

54:14 Sorry. I think mindfulness is great, but I think the purpose of it is not to feel good. That's important. But what is it the same as? It's the same as, that's still a science approach to fixing the congestion on the roads. Report an error in the passage at 54:14 Highlight the passage at 54:14

54:34 It's the same approach. Sure, congestion on the roads, okay, why on the roads, that's okay. So I don't want to do that. Because I don't think that's the solution. I want to go to the solution. So your mind is, you know, you're kind of ADD, you're kind of uptight, you're stressed. Oh, so do some mindfulness practice, okay? Report an error in the passage at 54:34 Highlight the passage at 54:34

54:59 Guess what? It doesn't get rid of the problem. I want to get rid of the problem. So that takes more devaluation. And it's not for everything. Report an error in the passage at 54:59 Highlight the passage at 54:59

55:14 By the way, all the people in True Mindfulness, it's going to happen in a couple of years. The nature of anything, you get bored. You know, Seinfeld went off the air. Right? Report an error in the passage at 55:14 Highlight the passage at 55:14

55:32 And then there'll be new people. It's the new yoga. Yoga will always be around. It's great. Yoga's good. Exercise is good. It's not what I want to do. I want to get rid of the disease. Okay? So that's where I got stuck on working with difficult emotions. I want to make it clear. That, you know, it may work temporarily for you, for the person, it may, and it may not. But long term, get rid of anxiety for good, get rid of depression for good, get rid of attention deficit disorder for good, I think that's more interesting. Report an error in the passage at 55:32 Highlight the passage at 55:32

56:08 But I had a client the other day, it was a new client, she came in with her mother, she's 19 years old, and she has a boyfriend who she says she loves. Report an error in the passage at 56:08 Highlight the passage at 56:08

56:22 And she's being oppressed by a voice in her head that keeps telling her she's gay. She's a lesbian. You know you want to be with women. The other she doesn't care. And this voice is just taking over, taking over. You know, it's her voice. It's not like the schizophrenic one. Although she's afraid of it. Report an error in the passage at 56:22 Highlight the passage at 56:22

56:44 And I worked, I only saw her for an hour. And I told her, and she said, oh, she started taking medication. She should stop taking it. Which I said, no, you need a holiday. Public works, fine. I said, Mike, Report an error in the passage at 56:44 Highlight the passage at 56:44

57:16 how long has the problem been around? Well, since I went in Europe and back, I've only got four months. Oh, that's not so bad. So it might take four months to get rid of, since you have. Report an error in the passage at 57:16 Highlight the passage at 57:16

57:33 wasn't, otherwise I'd give her medication. There's medication. Silence is worse. Okay? So we're in agreement, we're on the same page. A lot of times these things do work, but, you know, I have the experience, I'm sure, like, Carol, have you got the experience, like, you had some difficulty, you know, really some difficulty in your life when you went to Lama Tsongkhapa, when you left the room, you didn't feel that much better? Report an error in the passage at 57:33 Highlight the passage at 57:33

58:03 Impossible? Yeah. But you got better? I don't know. My expectation is that you got better over time. Report an error in the passage at 58:03 Highlight the passage at 58:03

58:25 Okay, are we clear on that? Yes. Report an error in the passage at 58:25 Highlight the passage at 58:25

· · · silence, 1 minute

59:14 I'm in agreement with you. Remember I said it was a personal discussion? So personally I don't want to do it, it definitely should be done. Report an error in the passage at 59:14 Highlight the passage at 59:14

59:38 Yes. Report an error in the passage at 59:38 Highlight the passage at 59:38

59:43 Yeah. Report an error in the passage at 59:43 Highlight the passage at 59:43

59:50 You know what they found in a study in Denmark and Italy of all the places? These two places, they removed all the stoplights and all the stops. Report an error in the passage at 59:50 Highlight the passage at 59:50

1:00:02 And guess what happened? Accidents went down 75%. You know why? Because people were more conscious. So I hope I made that clear. I agree with you. I totally agree with you. I mean, otherwise, we would say don't do charity. Don't do, you know, of course we do those things. But I'm just a little more, for me, that's something for me. I mean, I think if I was asked to give us some sort of talk on mindfulness, I would do it. Report an error in the passage at 1:00:02 Highlight the passage at 1:00:02

1:00:37 But I would definitely, like I went to wisdom 2.0 the first year. And it's very disappointing. No one defined wisdom. No one defined wisdom. And I asked a friend of mine, he went last, well, I think it was in three years. Anyway, he went this year, he missed the middle. I said, did they find wisdom again? Yes. He said, no, they didn't. Report an error in the passage at 1:00:37 Highlight the passage at 1:00:37

1:00:56 You know, so they got Eckhart Tolle coming and they got, you know, you know, it might be wise people, but, you know, what is wisdom? They had different people coming that didn't seem related, you know, in a lot of that mindfulness. So it's just this assumption that there's wisdom. Report an error in the passage at 1:00:56 Highlight the passage at 1:00:56

1:01:17 I don't make this. I always like talking about the truth. Of course. I'm on the third slide, by the way, by an hour and a half. Yes. Good people? Mm Report an error in the passage at 1:01:17 Highlight the passage at 1:01:17

1:01:37 -hmm. Report an error in the passage at 1:01:37 Highlight the passage at 1:01:37

1:02:07 Yes, we'll get there. I agree with you. That's what we're doing. I think why I brought this up is I would say that we're working all emotions, not just the difficult ones. Because difficult ones get less difficult and hopefully, well then what are we going to talk about, right? So I want you to have enough to leave here with the difficult to the mellow to working with it. Report an error in the passage at 1:02:07 Highlight the passage at 1:02:07

1:02:28 Difficult is different for everyone. Well, it's true. And by the way, when you talk about difficult emotions, you know, like schizophrenia, I don't work with schizophrenics. I don't have that kind of patience because I can't do what I want to do so much. And I just have unbelievable, unbelievable respect for people who work with me or people who work for Alzheimer's or dementia. Report an error in the passage at 1:02:28 Highlight the passage at 1:02:28

1:02:56 You know, those, I mean, don't get me wrong. So, yeah, it's just, yeah. I mean, I work better with those who are more helpful. Report an error in the passage at 1:02:56 Highlight the passage at 1:02:56

1:03:07 Yeah, I like that. We will take a break at some point, right? You need a break at some point. But let's wait just a few minutes. You know, some people take a break. Okay? Okay, so do I have to rush now because I'm so slow? Report an error in the passage at 1:03:07 Highlight the passage at 1:03:07

1:03:26 Yes. Okay, so what happens in Western psychology, modern psychology, is they have... Over 400 different difficult emotions, you could say, if I extrapolate the term. So anybody here work in mental health? Therapists? Report an error in the passage at 1:03:26 Highlight the passage at 1:03:26

1:03:46 No? Social workers? Business? Report an error in the passage at 1:03:46 Highlight the passage at 1:03:46

1:03:55 Technology? So what happens in modern psychology is a definition of what an emotional problem is, and it's called a mental disorder. there? Report an error in the passage at 1:03:55 Highlight the passage at 1:03:55

1:04:14 And the, you know, I can't remember, in 1952 there were 106 mental disorders. In 1980 there were 265. In 1994, 297. And the DSM-5, the 1994 was when the DSM-4 was published. And now they're on the DSM-5. DSM stands for the Diagnostic and Statistical Manual. It's how, so when I was working at Stanford I had to do diagnosis. Report an error in the passage at 1:04:14 Highlight the passage at 1:04:14

1:04:45 People are coming in. I get this book out and I figure out the diagnosis out of 297 of them. How many did they put in number five, do you think? Report an error in the passage at 1:04:45 Highlight the passage at 1:04:45

1:04:56 Any guess? Any mathematicians here? Yeah, Report an error in the passage at 1:04:56 Highlight the passage at 1:04:56

1:05:05 correct. It's Report an error in the passage at 1:05:05 Highlight the passage at 1:05:05

1:05:13 exactly the right answer. It's the same number. Does that mean our health has gotten stabilized? No. There was one guy on the panel. I don't know who this guy is. He put his foot down and said, we're not adding any more diagnosis. They did take some out. For example, there was autism and Asperger's were separate, and now they've merged them as a scale. Report an error in the passage at 1:05:13 Highlight the passage at 1:05:13

1:05:38 I think back in 1952, 1980, we can look it up, Google it. Homosexuality was taken out as a disorder. So was histrionic. Report an error in the passage at 1:05:38 Highlight the passage at 1:05:38

1:06:05 the other part, put them away and give them electric Report an error in the passage at 1:06:05 Highlight the passage at 1:06:05

1:06:34 So, someone comes and they have one of these disorders, and what's my job? To get them to not have the disorder? That's kind of a, you know, as a human being, that's not very, it's not very, very exalted. Report an error in the passage at 1:06:34 Highlight the passage at 1:06:34

1:06:58 It means the meaning of your life is to just not have a disorder? Default mode. It's very, it's very flat. I don't know what word it is. If that's the meaning of life, not get rid of your, not have a disorder, shouldn't there be a positive? That's what I meant to say. They don't say what the positive is. Report an error in the passage at 1:06:58 Highlight the passage at 1:06:58

1:07:21 Why? Report an error in the passage at 1:07:21 Highlight the passage at 1:07:21

1:07:25 Well, there's a lot of reasons why. One thing is culturally, we have a negative bias. This is now neuroscience is just really on this negative bias thing, right? Walk down the street or we deal with life and we tend to have a negative bias. Traffic's so bad. It's amazing. His Holiness the Dalai Lama says, I think things are improving. Report an error in the passage at 1:07:25 Highlight the passage at 1:07:25

1:07:50 That's great. And he also says, you know, I don't, you know, because there's also this thing about people inherently are disturbed or evil. He says, no, no, no. People are inherently kind. But we don't, and it's not, I mean, it is coming out a little bit now in modern psychology, you know, in terms of positive psychology and some movements that are bringing it, which is great. Report an error in the passage at 1:07:50 Highlight the passage at 1:07:50

1:08:15 But generally speaking, you know, you want to look in this manual and go, okay, well, see, I see the disorders, but what am I trying to get to? Where is the help? They don't put it. It's not really there. It's just a relative baseline of not having these things. Or functioning. Report an error in the passage at 1:08:15 Highlight the passage at 1:08:15

1:08:33 Just functioning like everyone else does. Like society does. Based on society. Report an error in the passage at 1:08:33 Highlight the passage at 1:08:33

1:08:45 Okay, I want to do the next slide. This is great. This new computer I have. It shows me the next slide. I'm not going to do that. Report an error in the passage at 1:08:45 Highlight the passage at 1:08:45

1:08:56 I want to take a short break because I want to do something. I have some questions for you. You have to write down the answers. So I want to take a quick break. Is there hot water? Report an error in the passage at 1:08:56 Highlight the passage at 1:08:56

1:09:10 Do you need more time? It's okay? Okay. Take five or seven. Report an error in the passage at 1:09:10 Highlight the passage at 1:09:10

· · · silence, 13 minutes

1:22:22 How is this one? Report an error in the passage at 1:22:22 Highlight the passage at 1:22:22

1:22:26 You know, now they're pairing it. Report an error in the passage at 1:22:26 Highlight the passage at 1:22:26

1:22:34 Well, it's funny how it's run. Report an error in the passage at 1:22:34 Highlight the passage at 1:22:34

· · · silence, 1 minute

1:23:52 Over there, yeah. Report an error in the passage at 1:23:52 Highlight the passage at 1:23:52

1:24:03 Okay. So, if you're ready, I Report an error in the passage at 1:24:03 Highlight the passage at 1:24:03

1:24:11 might go faster. Okay, actually, I want to, so I like to try to think of different exercises or interactions we can do to make these ideas more tangible. So, I know most Dharma classes we don't do that, but I think we should. Why I say should is kind of a prediction one way. What's happening, you know, if you look at the theories in adult learning. Do you know that they say, I was told by one adult learning expert, that you don't, I shouldn't deliver content for more than 20 minutes? Report an error in the passage at 1:24:11 Highlight the passage at 1:24:11

1:25:02 Obviously, I like to talk too much. But I also think about my own learning, especially with my teachers. Now, when Lama Zopa Rinpoche teaches for eight hours, I gotta admit, it can be a bit long. Report an error in the passage at 1:25:02 Highlight the passage at 1:25:02

1:25:17 But, but, Generally speaking, you know, traditionally speaking, you know, Lama Yeshe, His Holiness, Dalai Lama, other teachers, you can teach a couple hours. I don't find it, I find it, I find it very helpful. I want the content, you know. So, so I don't buy that thing about, I don't know, the adult learning model. I think it has to do more with like training. Report an error in the passage at 1:25:17 Highlight the passage at 1:25:17

1:25:48 And also with these things, right. Yeah, sometimes it's not so interesting as much as valuable. Yes. We need the Lama. We need the content. But that being said, I would like to ask you some questions. Are there an even number of people here? Report an error in the passage at 1:25:48 Highlight the passage at 1:25:48

1:26:11 You're going to do one of those things where you turn to your partner. But I want you to do this for just five minutes. I'm going to ask you some questions. So join up with somebody. You might need a piece of paper. You might not. Yep, you've got to do it. First question. Report an error in the passage at 1:26:11 Highlight the passage at 1:26:11

1:26:32 Write down, first of all, the emotion that you struggle with. You know what it is. Okay, just write. It doesn't matter if the first one lasts. It's just when it comes to your mind. Let's make this pan. Something you struggle with, an emotion that comes up, who knows what it is. It could be public speaking or driving. But I want you to be tangible, personal. No, the emotion. Report an error in the passage at 1:26:32 Highlight the passage at 1:26:32

1:26:58 The emotion. Yes. Like frustration, fear, shyness, anger, blah, blah, blah, blah. Please take just a minute to do that. Report an error in the passage at 1:26:58 Highlight the passage at 1:26:58

1:27:15 You might want to write it down. I got a question, then you're going to talk about it. Okay, now, each take about 30 seconds or so. You don't have to write this down, but you may want to write it. You might want to write the question. I want you to discuss, take 30 seconds to a minute and tell each other, when does it arise? Report an error in the passage at 1:27:15 Highlight the passage at 1:27:15

1:27:41 This is the context of it. Report an error in the passage at 1:27:41 Highlight the passage at 1:27:41

1:27:48 A few seconds, 30 seconds. When does it arise? Report an error in the passage at 1:27:48 Highlight the passage at 1:27:48

· · · silence, 1 minute

1:28:31 So add to that. Add to that, with whom? If you haven't told with whom it arises, mention it now. Report an error in the passage at 1:28:31 Highlight the passage at 1:28:31

· · · silence, 1 minute

1:29:39 Okay, so next question. Next question is something I call its life support system. What that means, what's its life support system? In other words, what's its scaffolding? If you take apart it away, it'll collapse. The word I use, what's its life support system? The problem, the emotions. What's its life support system? It means if you take a certain part away, it collapses. What supports this emotion? Report an error in the passage at 1:29:39 Highlight the passage at 1:29:39

1:30:12 It's not just an emotion. It has a whole support system. Report an error in the passage at 1:30:12 Highlight the passage at 1:30:12

1:30:22 Tell him. Tell John. Report an error in the passage at 1:30:22 Highlight the passage at 1:30:22

· · · silence, 1 minute

1:31:55 Okay. Next question is, next question would be, what does it get you to think? You know, emotion arises and then it influences your thinking. Report an error in the passage at 1:31:55 Highlight the passage at 1:31:55

1:32:11 What does it get you to think and what does it get you to feel? Report an error in the passage at 1:32:11 Highlight the passage at 1:32:11

· · · silence, 2 minutes

1:34:18 Okay, and so last question, the last question, The very, very last question. So the last question would be, if you don't do anything, where is this emotion leading you? Report an error in the passage at 1:34:18 Highlight the passage at 1:34:18

1:34:38 What's its design for your future? Report an error in the passage at 1:34:38 Highlight the passage at 1:34:38

· · · silence, 1 minute

1:35:10 What's its plan for you? What will it make you become? Report an error in the passage at 1:35:10 Highlight the passage at 1:35:10

1:35:19 If it's left to its own devices. Report an error in the passage at 1:35:19 Highlight the passage at 1:35:19

· · · silence, 1 minute

1:35:58 Okay, so, quick questions. Is that good enough? Because, actually, let's stop something. I have more important things to say. You don't need me. I'm out of job. Report an error in the passage at 1:35:58 Highlight the passage at 1:35:58

1:36:20 Yes. I didn't think we could have gone a little longer, but I wanted to... Does anyone have any responses actually? I'd like to hear just any of these questions, or about the process itself, what affects it. Report an error in the passage at 1:36:20 Highlight the passage at 1:36:20

1:36:42 Definitely say it out loud. What do you think? Report an error in the passage at 1:36:42 Highlight the passage at 1:36:42

1:36:50 Which kind? Because I'm curious about that. How is it different? Report an error in the passage at 1:36:50 Highlight the passage at 1:36:50

1:37:11 Yes. Good. Good. I'll comment on that in a minute. Report an error in the passage at 1:37:11 Highlight the passage at 1:37:11

· · · silence, 1 minute

1:37:50 That's what's, I mean, when I mentioned life support systems, some people have thought, what does it mean? Just going, jumping way ahead, everything, particularly these struggles we have, these emotions, they appear to exist on their own. We call that individual independence. Report an error in the passage at 1:37:50 Highlight the passage at 1:37:50

1:38:14 Now for those who study Buddhism and they talk about dependent arising, what is that? That's what that is. That's what that is. The nature of the mind, we'll talk about this probably in the next meeting, is we're pervaded by misunderstanding. Our natural perception is driven by this ignorance and not knowing. Report an error in the passage at 1:38:14 Highlight the passage at 1:38:14

1:38:40 What we don't know is that that emotion in this case, not What we see, driven by this ignorance, is that the problem exists on its own. Intellectually you can say, I know all this. But our default mode is that that anger exists on its own. Report an error in the passage at 1:38:40 Highlight the passage at 1:38:40

1:39:06 In conversation, one way, when, you know, we talk about in deeper, deeper... So this opportunity, how, you know, we label, everything is labeled. It's just labeled. One way of understanding is that it exists through conversation. Report an error in the passage at 1:39:06 Highlight the passage at 1:39:06

1:39:27 When you're, so what I said to Carmen in a moment is, because we are having a conversation in our heads all the time. And this gets about the anger. When you start talking about someone else, with someone, what happens, if it's skillful, is you change the conversation. You know what I mean? You change the conversation. Report an error in the passage at 1:39:27 Highlight the passage at 1:39:27

1:39:49 So conversations can be productive or not productive. In the case of understanding how things are, really are, it can be productive or not productive. So these questions are designed to objectify the problem. That's what I'm hoping. If you become a therapist or a person who will help you with problems, start talking about problems differently. Report an error in the passage at 1:39:49 Highlight the passage at 1:39:49

1:40:18 One of my teachers, our teacher, Zong Rinpoche, who's young, not young, he's 28, incarnation, he was visiting recently, a year, year and a half ago. Report an error in the passage at 1:40:18 Highlight the passage at 1:40:18

1:40:33 And I was talking to him about my problems with psychotherapy, Western, modern psychotherapy. And I said, you know, problems are mental. Yeah, what I'm talking about, mental problems. Report an error in the passage at 1:40:33 Highlight the passage at 1:40:33

1:40:53 And I'm not saying that all problems are mental. I meant, as a psychotherapist, the problems are ideal, mental, to help people mentally, right? And I said, you know, in Western psychology, in modern psychology, the primary intervention is talk therapy. And I said, that's one reason I don't really get 100 % supportive of Western psychotherapy, because while the problem is mental... Report an error in the passage at 1:40:53 Highlight the passage at 1:40:53

1:41:23 The vehicle of intervention is verbal, and it should be, and that's why I don't think it's that effective. And he said, oh, but when you talk, you think. Report an error in the passage at 1:41:23 Highlight the passage at 1:41:23

1:41:38 And so, if, right, when you talk, you think. So, and in fact, when I was in graduate school, I did get attracted to one form of psychotherapy, which was called narrative therapy, because it seemed most, quote, Buddhist-like, or... At least had the language I could translate these ideas into narrative ideas. And why is narrative approach so effective in my mind is because their philosophy is that everything is, problems exist only as narratives. Report an error in the passage at 1:41:38 Highlight the passage at 1:41:38

1:42:14 So you have a different narrative, you change the problem. Exactly what Zoma chose. So, in fact, we can help people if we talk. Now, most of the time, when you look at, you know, people want to process. It becomes very process-like. Let's talk about it. Let's go and talk about that thing. Talking about it doesn't mean you solve it, actually. Report an error in the passage at 1:42:14 Highlight the passage at 1:42:14

1:42:36 You've been through that. It feels good, and sometimes it seems better than not talking about it, but it's not necessarily better, because if you talk about it in a way that reinforces the problematic thinking, then you just reinforce it. The way to talk about things in a more generic way, which is of course Buddhist ideas, is to objectify the problem. Report an error in the passage at 1:42:36 Highlight the passage at 1:42:36

1:42:59 Okay? Usually we'll say, well, my anger, you know, really gets me in trouble because, how long have you been angry? Oh, ever since my mom, you know, she left me at the store that time without thinking about it and then she came back an hour later and realized I wasn't in the car. Report an error in the passage at 1:42:59 Highlight the passage at 1:42:59

1:43:18 Right? Is that kind of how it is? And then I was angry, you know, I don't know, somehow I just became an angry person from that. That conversation is no good. Why? It just, This reinforces the wrong view. In fact, you can remember a little formula. If you want to know how bad a problem is for somebody, the problem is as bad as their identification or merging with the problem. Report an error in the passage at 1:43:18 Highlight the passage at 1:43:18

1:43:49 I'll talk about that in the misleading mind a little bit. What I mean to say is, the more you think you are anger or you are an angry person, the worse it is. You can have depression. depression and not be depressed. Report an error in the passage at 1:43:49 Highlight the passage at 1:43:49

1:44:08 You can have depression and not be depressed. Report an error in the passage at 1:44:08 Highlight the passage at 1:44:08

1:44:19 Do you know what I mean by that? The emotion or the experience of depression can arise based upon previous imprints and due to your cultivation of wisdom and understanding reality, you know you're not depressed. It's just an arising. You don't what? You don't identify. Report an error in the passage at 1:44:19 Highlight the passage at 1:44:19

1:44:44 The identification comes from what we call clean or attachment. When you hear about Buddhism and attachment, that's what it means. It doesn't mean being attached to your house, your car, your wife, your husband, your kids, your country. Those are results. Those are results of attachment. So we call them attachments too. That's okay. Report an error in the passage at 1:44:44 Highlight the passage at 1:44:44

1:45:16 That's not the real meaning of attachment. The meaning of attachment is through misunderstanding the nature of a thing, your house, you cling. But you know what? You're doing that right now. You're clinging right now. And then, of course, as I cling, I grow a little bit. So I'm clinging to this tea. I'm already clinging to it before I even drink it. Then I drink it and it's cold. What happens? Report an error in the passage at 1:45:16 Highlight the passage at 1:45:16

1:45:48 Because of my clinging, attachment. Oh, gosh, you're clinging to the tea. We say, oh, he's so attached to me. And it happened long before I tasted it. I was set up. Okay? So that's this idea of these disturbing emotions, these emotions, difficult emotions, is that we're set up. And one of the things we can begin to do quickly is have a different conversation about it. Now, if you get angry, does that mean, and you start thinking about things, objectifying them, does that mean, Report an error in the passage at 1:45:48 Highlight the passage at 1:45:48

1:46:54 we say, and it happens, it really happens all the time, when we say I'm really, I'm I'm really angry about this. The identification is, I am angry. There's no separation. That's the misleading mind. Report an error in the passage at 1:46:54 Highlight the passage at 1:46:54

1:47:09 That's the misleading perception. Start talking about it a little differently. It's not the solution. Before I was a Buddhist, I was a young guy, I was about 17. I got involved in yoga and Hinduism. And it was very helpful. You know, it was our spiritual path. There was very little Buddhism back then. Report an error in the passage at 1:47:09 Highlight the passage at 1:47:09

1:47:37 it was in XANA, do think I didn't know about it, it was in EASY, but YOG because of the Beatles and... I remember being at the yoga center when I was a member. Report an error in the passage at 1:47:37 Highlight the passage at 1:47:37

1:47:55 I was taught yoga. And there was this guy and his wife and they had children and they had just been in India. This is probably 19... Report an error in the passage at 1:47:55 Highlight the passage at 1:47:55

1:48:14 And I was talking to him and he said, well, this one just came back to me. Report an error in the passage at 1:48:14 Highlight the passage at 1:48:14

1:48:49 And his wife was saying, you know, this one is just living in Los Angeles. So they were objectifying. They were talking about themselves. They were using objectifying language. Now, I have to tell you, Buddhists amongst these great, learned, experienced Tibetans have never heard any of them say that. Report an error in the passage at 1:48:49 Highlight the passage at 1:48:49

1:49:12 So I think it's not just language, right? But anyway, my point being, it helps think that way. Languaging it. So you can help people by... So what you do if you're interested when you're working with someone, you know, and you don't... You've got to be careful because you don't want to do this... It's become very technique-y without thinking about it. You want the thinking, then you use the technique. You know, is that when someone said, you know, maybe your kids or something or, you know, people, partners, whatever, and they're really having a problem, you don't get sucked into their view. Report an error in the passage at 1:49:12 Highlight the passage at 1:49:12

1:49:51 And you can say... I mean, it's delicate, but you could say to them, So when did this anger take hold of you? Report an error in the passage at 1:49:51 Highlight the passage at 1:49:51

1:50:01 And how long has depression been around? That's so different than saying, how long have you been depressed? You say, how long have you been depressed? You're not doing anything. You're reinforcing the view. Report an error in the passage at 1:50:01 Highlight the passage at 1:50:01

1:50:15 Now, you've got to be careful, but in your mind, at least, have the idea, when did depression get a hold of this person? Report an error in the passage at 1:50:15 Highlight the passage at 1:50:15

1:50:27 Don't get trapped in refusing the experience with the person. If you can language it for them, that's even better. Sometimes it's tricky. Like when people come into my office, I have permission to do that, right? I can't do that. I'm a little weird. You know what I mean? But, you know, maybe you don't have permission. But in your mind, you must begin to object, separate the person from you as interdependently and not as a fused, merged. Report an error in the passage at 1:50:27 Highlight the passage at 1:50:27

1:51:02 Does that make sense? It's a technique that's really powerful. So typical solutions with this, that's why I wanted you to talk about this problem. So what's your typical way of, what's people's typical way of solving them? You act on them, right? Meaning you just carry it out and then you cut the person off. That bicyclist, you don't like the bicycling. And that's how to take, you know, you hear people say, now to take care of your anger, you need to express it. Report an error in the passage at 1:51:02 Highlight the passage at 1:51:02

1:51:36 I understand why he shot up that building, you know, expressing his anger. We medicate. Don't think just that's about prescription medication. Going for a run. Food. Report an error in the passage at 1:51:36 Highlight the passage at 1:51:36

1:51:53 TV. Sleep. Shopping. What's that? Alcohol. Drugs. Cigarettes. It's really weird. I smoked for a long time. One way it got me quit is I couldn't figure out what it was doing. I mean, it somehow worked. I just had this idea that worked. Did anyone else smoke? People. Report an error in the passage at 1:51:53 Highlight the passage at 1:51:53

1:52:37 I was. Yeah, I was. You know what? My brother smoked for a while, and he just quit. I said, how do you do that? said, well, I went home and I wrote all the good things about smoking. Report an error in the passage at 1:52:37 Highlight the passage at 1:52:37

1:52:55 was a short list, so I tried that and it was very helpful. Suppress them. So, suppress them, again, is functional, but it's not an antidote, right? We're talking about solutions here. So, of course, if you feel like cutting that bicycle saw, cuss it. It's better. Medicating is better, sometimes better. Report an error in the passage at 1:52:55 Highlight the passage at 1:52:55

1:53:20 You know, your medication is golf. It's better to go play golf than to go drink. I mean, there's, you know, it's not all even. Report an error in the passage at 1:53:20 Highlight the passage at 1:53:20

1:53:30 And also, according to our capability. Most of us don't, even us good long-term practitioners, don't have much capacity, really. We're not that good. I said, look at Carol. I was like, right? We're not that good? I'm going to validate my inability to do this thing? Report an error in the passage at 1:53:30 Highlight the passage at 1:53:30

1:53:58 Yeah, so we have to be honest with ourselves. If you can't, you know, if you can't, And you still get angry going in traffic and you just suppress what you want to do. Better than acting. And talk about them. We just talked about that in my story. Doesn't this seem to solve the problem? We're very into talking about these things. Much more than 20 years ago. Report an error in the passage at 1:53:58 Highlight the passage at 1:53:58

1:54:29 You ever watch Mad Men? The show, Mad Men? Come on. We need some television. Television's all happening. Who watches Mad Men? Nobody? Thank you. are you? How old are Report an error in the passage at 1:54:29 Highlight the passage at 1:54:29

1:54:42 Do you remember, what was I watching? Anyone watch Boardwalk Empire? Yeah, so Boardwalk, it's 1920s. Yeah, and the main character has a step son. And the step son is like lighting fires. Maybe that's one of the bad signs, you know, kids lighting fires or torturing animals. But anyway, so he sets the barn on fire or something like that. Report an error in the passage at 1:54:42 Highlight the passage at 1:54:42

1:55:12 And so the mom tells the stepdad, well, go talk to him. That's all he said. Go talk to him. So he goes in and he goes, and you know what you did was wrong, right? Yeah. And the dad was kind of understanding. He says, well, I know, you know, some things are bothering you, so I understand that. And you went, okay, and don't do it again, right? Report an error in the passage at 1:55:12 Highlight the passage at 1:55:12

1:55:32 That was pretty common. That was talking to your son. I go on so many digressions. To become your own son. Oh, so in Buddhism, really, it is the Buddhist... I was really, really committed to the guru being the solver of my problems. Report an error in the passage at 1:55:32 Highlight the passage at 1:55:32

1:56:07 And in different religions, right? Not criticizing, but in terms of God will or Jesus will. In Islam, something will. was into the yoga thing, I was really... Report an error in the passage at 1:56:07 Highlight the passage at 1:56:07

1:56:22 Right? Buddhism is the only one I know besides maybe science that says, uh-uh, you are. People don't want that. It's too intense. It's too lonely. Too difficult. It would be just better to get... See, in Hinduism, I liked it a long time, but see, before I got into that particular branch of Hinduism, I was into drugs and psychedelics. Report an error in the passage at 1:56:22 Highlight the passage at 1:56:22

1:56:52 And I got out of that because I did so many of them and I just kept coming down. I liked what insights it gave me, but then it never lasted. And I got that. So I got bored with it. And then I discovered meditation in terms of the particular Hindu system I was involved in. Guess what happened? Incredible experiences through meditation. Through my Buddhist experience, you know. That was the path. Report an error in the passage at 1:56:52 Highlight the passage at 1:56:52

1:57:25 So I became very rightful to Buddhism because I tried all those things and I understood. He may be kind of happy and insightful, but I kept coming into my own old reality, and I wanted something that would finish it off and be lasting. So that's why psychology is my training and all my working right now. To become your own psychologist, you don't have to learn some big philosophy. Report an error in the passage at 1:57:25 Highlight the passage at 1:57:25

1:57:53 All you have to do is examine your own mind every day. You already examine material things every day. Every morning you check out the food in your kitchen. But you never investigate your mind. Checking your mind is much more important. That's really meditation. Report an error in the passage at 1:57:53 Highlight the passage at 1:57:53

1:58:15 It doesn't matter where you are. When you're driving, you're checking your mind. When you're sitting here, you're checking your mind. Report an error in the passage at 1:58:15 Highlight the passage at 1:58:15

1:58:26 And what becomes so beautiful is when you're given more and more explanation of what's happening. And now you can sit here and check out your mind in a new way. Report an error in the passage at 1:58:26 Highlight the passage at 1:58:26

1:58:39 Am I seeing things fused? Am I seeing things interdependent? Am I seeing things independent? Report an error in the passage at 1:58:39 Highlight the passage at 1:58:39

1:58:50 Is that emotion coming up from the past? Is emotion coming back? It's so fascinating. You don't get bored. When you get bored, which people still do, you learn something new. You study or you listen or you find no end. Report an error in the passage at 1:58:50 Highlight the passage at 1:58:50

1:59:10 There's no end to this. That's what's so fascinating. It's so deep. I say there's no end. I mean, really there is no end. There's no end to the learning. Report an error in the passage at 1:59:10 Highlight the passage at 1:59:10

1:59:20 You know, it's like now in general, because you know I talk about generalizing, so now we kind of learn something, what, every three days? Report an error in the passage at 1:59:20 Highlight the passage at 1:59:20

1:59:32 you're learning something new every day. It's just that same, oh, you're learning something new every day. Why do they have that same? Because we don't. Report an error in the passage at 1:59:32 Highlight the passage at 1:59:32

1:59:40 right we say it all of a sudden i learned something today right people are different but generally right the kind of learning but in this case you see the mind becomes more and more Report an error in the passage at 1:59:40 Highlight the passage at 1:59:40

1:59:54 becomes and it's clear. it becomes clear in every instance, because instance means a lot. Report an error in the passage at 1:59:54 Highlight the passage at 1:59:54

2:00:30 That's a big difference. I mean, that does affect the perception. It's like birthdays when you're 10 are so meek and when you're 50, at 50, they become mundane. But they're not mundane. They're meek. So for someone like Lama Zopa Rinpoche, for someone like Lama, for someone like meditators, to develop mental care, it's fascinating. Report an error in the passage at 2:00:30 Highlight the passage at 2:00:30

2:01:05 Each day, each one is It doesn't mean each thing feels, but it's like, wow, look at that. That's new. You see, isn't that amazing? Everything you've seen is new. That's like a baby, a young child. Report an error in the passage at 2:01:05 Highlight the passage at 2:01:05

2:01:29 Okay, so I alluded to this earlier today. This is something I put in just last night. Let's talk about that. Oh no, sorry. Yes, there's two points. This is about, so Report an error in the passage at 2:01:29 Highlight the passage at 2:01:29

2:01:46 when I was talking to you about my personal feeling about the So I want you to be very honest, very honest right now. When things are difficult, do you think about being free of the difficulty now? Report an error in the passage at 2:01:46 Highlight the passage at 2:01:46

2:02:07 So when you practice your meditation, when you practice your spiritual approach, when you practice your lead, are you looking to take care of what's coming up now? Feel better. Report an error in the passage at 2:02:07 Highlight the passage at 2:02:07

2:02:21 So we have to be... Those of us who are into this thing, we have to be in helping professions or something. We have to be somewhat honest with ourselves. When you have a client coming in, for me, I'm like, so am I helping that client feel better or am I helping that client get better? Which one? Report an error in the passage at 2:02:21 Highlight the passage at 2:02:21

2:02:46 Because they're getting better. So if the girl I mentioned the other day is having these obsessive thoughts, so is my approach with her to help her feel better by subduing you know, my office, has some more of mind. Report an error in the passage at 2:02:46 Highlight the passage at 2:02:46

2:03:11 you're not going to do that. Or do I sit there with my cultist being? Report an error in the passage at 2:03:11 Highlight the passage at 2:03:11

2:03:20 see, that mind that was rising, that voice shouting at her, it's not, okay, this is really, you know, very, very important. When Report an error in the passage at 2:03:20 Highlight the passage at 2:03:20

2:03:33 you're disturbing emotions, whatever we talked about, is that an effect? Is that an effect? Report an error in the passage at 2:03:33 Highlight the passage at 2:03:33

2:03:45 Is it a result? Yeah, okay, it's just like that popcorn that Carol made up. Report an error in the passage at 2:03:45 Highlight the passage at 2:03:45

2:03:56 So, all of a sudden you have this popcorn and I'm pissed off, or I'm depressed, or I'm sad. And then what we try to kind of do is put the popcorn back in the kernel by saying, oh, okay, well, just be calm, go to my ground. Report an error in the passage at 2:03:56 Highlight the passage at 2:03:56

2:04:18 It's already rising, it's already gone, actually. I'm telling you reality. It's actually, but Report an error in the passage at 2:04:18 Highlight the passage at 2:04:18

2:04:29 it's got a series, so the next moment it feels sane. No, it's not funny. It was still for a Report an error in the passage at 2:04:29 Highlight the passage at 2:04:29

2:04:37 our misleading mind says it's the same thing. It fixes it. It freezes it. Report an error in the passage at 2:04:37 Highlight the passage at 2:04:37

2:04:54 So, in a way, Report an error in the passage at 2:04:54 Highlight the passage at 2:04:54

2:05:14 it's pretty misguided. I'm angry because my car just got damaged. Report an error in the passage at 2:05:14 Highlight the passage at 2:05:14

2:05:06 looks like, you know, one thing is happening. I'm irritated because I'm on hold. You're not irritated. It's a series. Report an error in the passage at 2:05:06 Highlight the passage at 2:05:06

2:05:21 But a solution would be, oh well, Lisa Dench is going to the bathroom. You know, it's helpful, but it doesn't get rid of the problem. Why? I'm not working with the causes. So to really cure the problem of Lisa getting frustrated, irritated, being put on hold, I have to go to the causes. I have to help you with the causes. That's different. That's really the solution. Report an error in the passage at 2:05:21 Highlight the passage at 2:05:21

2:05:56 It's much deeper, it's more involved. Why does Lisa actually build that? It doesn't have much to do with the fact that her mother and her husband are wrong. Report an error in the passage at 2:05:56 Highlight the passage at 2:05:56

2:06:09 That's what we don't know. You know what I mean? We find some cause. Actually, you know, it's interesting. How do you explain that? Report an error in the passage at 2:06:09 Highlight the passage at 2:06:09

2:06:19 How do you explain being irritated with them? Report an error in the passage at 2:06:19 Highlight the passage at 2:06:19

2:06:31 Yeah, Report an error in the passage at 2:06:31 Highlight the passage at 2:06:31

2:06:38 exactly. Report an error in the passage at 2:06:38 Highlight the passage at 2:06:38

2:06:44 So you see, you know, we start thinking about, well, Maybe it was because, you know, as a kid, my mom would start talking to me and tell me her story from school. She'd say, okay, that's interesting, huh? And then she starts to cook something, maybe a dish or something. I don't know. That's where we go, right? That's not the cause. But that's what we think. Report an error in the passage at 2:06:44 Highlight the passage at 2:06:44

2:07:18 Yeah. Well, when Lisa catches it at that moment and reacts differently, because one thing about the popcorn, you're having a popcorn thing now. You can't put it back in. And the bad news is, you're making new popcorn. You're putting more kernels in there. Not popping them yet. So exactly what you're saying, she deals with future results by realizing, oh, I'm so stoked that she put me on hold. Report an error in the passage at 2:07:18 Highlight the passage at 2:07:18

2:07:49 You create a different imprint. And it can't be contrived. But that helps, better than the other one. But ultimately what happens is, ultimately what happens is for the very clear thinker is they design the future. What do you want? What do you want? Report an error in the passage at 2:07:49 Highlight the passage at 2:07:49

2:08:12 When that happens in the future, what would you like to happen? Report an error in the passage at 2:08:12 Highlight the passage at 2:08:12

2:08:20 What's the cause of that? Because that's an effect. You're going to have this effect of not feeling irritation. What's the cause of non-irritation? You have to figure that out. And that's what you do next time she does that. Because if you want to not be irritated, you've got to create causes. And being irritated doesn't create cause. Report an error in the passage at 2:08:20 Highlight the passage at 2:08:20

2:08:42 That's the spiritual person. And that's why you do it every moment of our day, all our mental experience. Because guess what? We're creating our future mental experience right now. Report an error in the passage at 2:08:42 Highlight the passage at 2:08:42

2:09:16 As you described it, yeah. Now what will happen, could happen, not even guaranteed, right, is that maybe the person stops doing that. Report an error in the passage at 2:09:16 Highlight the passage at 2:09:16

2:09:26 Well, I told him, it's funny how that works. It's funny how that works. This is often the case, right? Those rare cases where someone really changes, inside Lisa's mental continuum, nothing's changed. As you just, you know, she has to, because there'll be another person. You Report an error in the passage at 2:09:26 Highlight the passage at 2:09:26

2:09:56 want to get to the place where that button doesn't get pushed because there's no imprint. Report an error in the passage at 2:09:56 Highlight the passage at 2:09:56

2:10:09 That's the answer. And you can. That's what, that's why we're not, uh, we're not free. That's the whole point. We are, we may think we're free. We actually have almost zero freedom because we can't do that thing. We don't. We can't. We can't. That's our potential. But we don't. And even once we know it's our potential, we spend years and years trying to practice it. You know, it's like particularly your hot button issue, like slow drivers and fast lane kind of thing. Report an error in the passage at 2:10:09 Highlight the passage at 2:10:09

2:10:48 And you know, I still get upset. Report an error in the passage at 2:10:48 Highlight the passage at 2:10:48

2:10:54 I mean, I haven't tried them in a long time, but this is something deep on that one. Maybe that was the other one. Too personal. Do you know what I mean? So I have the potential to be free, but I'm so habitual. That is the answer. Report an error in the passage at 2:10:54 Highlight the passage at 2:10:54

2:11:26 The problem, yeah. Report an error in the passage at 2:11:26 Highlight the passage at 2:11:26

2:11:42 There Report an error in the passage at 2:11:42 Highlight the passage at 2:11:42

2:11:59 is. Yes. Sure, may second. Report an error in the passage at 2:11:59 Highlight the passage at 2:11:59

2:12:08 There might even be a third one. But, yeah, the solution, and of course, that's what we want. And I'm not, I don't mean to be dismissive, but we've got to understand the problem first. So I'm not probably going to be able to explain the solution. I'll tell you what the one sentence solution is. It's not going to answer your question. Report an error in the passage at 2:12:08 Highlight the passage at 2:12:08

2:12:38 The solution, well, first of all, there's many levels of intervention. For the client that came in and had that voice thing, I could intervene in a way that was pretty good, but it wasn't solution, which was help her separate herself from it. That's all as an hour. I didn't even know her, so we had to get to know each other and I had to understand the problem a little bit. She had to feel heard, right? Report an error in the passage at 2:12:38 Highlight the passage at 2:12:38

2:13:07 But this problem she had has been around for four months. Didn't she even have said, he well actually you know maybe he's in seventh grade Report an error in the passage at 2:13:07 Highlight the passage at 2:13:07

2:13:16 So the solution to that is not going to be something immediate. Now, the solution, I have confidence, I told her this, that she'll get rid of that voice. Maybe in the next few months. But from our discussion today, that's still not a solution, right? She's still confident. So the solution, ultimately, so we have many levels. Report an error in the passage at 2:13:16 Highlight the passage at 2:13:16

2:13:46 If there's one solution, there is one solution to all these problems. There's one. You know, there is. There is one. The problem with it, not everyone can do it. So we start saying, okay, so you're this kind of person, so you need to, like, do this. Eventually, that person does this, like, mindfulness practice, frustrations, walk around the stupa, you know, because that then slowly leads to the next thing, and eventually where they can get to the one solution, and that is one solution. Report an error in the passage at 2:13:46 Highlight the passage at 2:13:46

2:14:20 The one solution, and this is what we'll talk about more later, is understanding how things exist. Report an error in the passage at 2:14:20 Highlight the passage at 2:14:20

2:14:31 The reason we have all these problems is we don't see things as they are. As Geshe Gelek says, another teacher, he says, we see things that are not there, and we don't see things that are there. I really want you to get this. I'm not going to answer what all that is, but I want you to know that it's because Because we see things incorrectly, all the problems arise. When we start seeing things correctly, we're not just enlightened, at that point all problems disappear. Report an error in the passage at 2:14:31 Highlight the passage at 2:14:31

2:15:05 At that point we have the one intervention. We only need to use that intervention. Now, you might use that intervention to contest ways, you know, deity practice, meditation practice, whatever. And it might speed things up, slow things down, work it this way, work it that way. That one thing. You have that one tool that you use and that is now. Guess what? Report an error in the passage at 2:15:05 Highlight the passage at 2:15:05

2:15:35 You might even understand what that means. A person might. They don't have any concentration. So they might have, like on acid, psychedelics, you might have an aha experience. You might see kind of a glimpse of reality. You become enlightened. Why? Focus. That's what you do. Go to the gym every day and develop the focus. Report an error in the passage at 2:15:35 Highlight the passage at 2:15:35

2:16:03 This is the problem. See, it's very complex. It's complex in the sense of being so multi-layered. Intrigued, may as well. It's very intricate. Report an error in the passage at 2:16:03 Highlight the passage at 2:16:03

2:16:24 How do you get there? That is what I'm saying. The ultimate nature of reality will solve the problem. And how do you get there? First you have to understand what the heck that means. Because I guarantee you, unless you have some amazing previous inference, you won't know what that means. Intellectual problem. Just intellectual. Report an error in the passage at 2:16:24 Highlight the passage at 2:16:24

2:16:47 So we need instruction. Then we have to meditate. Now, before we meditate, we have to contemplate it, which means twisting it around, looking from this angle, that angle, understanding it intellectually very well. The insight into it, the actual realization, the experience of reality is not intellectual. But to begin to get there has to be intellectual. Report an error in the passage at 2:16:47 Highlight the passage at 2:16:47

2:17:14 When I say has to, that means 99.9 % of the time, which is of course exceptional. But even the exception, that person who might get it very quickly through quick insight, we say previous lifetimes he or she studied it. It's a step-by-step process. You can go through it at different speeds, but without understanding it intellectually at some point, in some way, then without going from there to conceptually, then going from there to meditatively, contemplatively, sorry, then meditation. Report an error in the passage at 2:17:14 Highlight the passage at 2:17:14

2:18:06 not the end result. Do any of you take that insight into our conversation right now? Driving on the freeway. Raising kids. Whatever it is you do. a nun. Report an error in the passage at 2:18:06 Highlight the passage at 2:18:06

2:18:22 That insight, that insight into reality, in the traditional lore, Shakyamuni Buddha, attained that insight into reality, and from the point he had that insight, to the point he fully enlightened Buddha, like was done with everything, took three Report an error in the passage at 2:18:22 Highlight the passage at 2:18:22

2:18:47 eons. Three eons. So he already, there's only two kinds of living beings, us and the others. Us who don't know reality, Once you experience reality, you never go back. You never get tricked again. But at the developments you have at the time, you can't unknow it. Report an error in the passage at 2:18:47 Highlight the passage at 2:18:47

2:19:15 That's amazing. Okay? What is Report an error in the passage at 2:19:15 Highlight the passage at 2:19:15

2:19:27 it we don't see? You want me to go into that? I'm not going to talk about my personal experience, but, you know, there's probably nothing. But I can't say nothing because that would be disrespectful. I'm not saying I have any insight. What I'm just going to say is it works. I wouldn't be doing this for 40 years. Report an error in the passage at 2:19:27 Highlight the passage at 2:19:27

2:19:44 Unless I was like this, I don't know, bored or something. It works. That's why I'm sharing it with you. I'm convinced about it. Otherwise I wouldn't be talking about it, right? I think, you know, Lama Yeshe is my main teacher. And people's experience of Lama Yeshe was that for people's benefit, he manifested this, shared a very high quality of love and affection. Report an error in the passage at 2:19:44 Highlight the passage at 2:19:44

2:20:18 will touch you, that will keep on knowing you. I think that's why he did it. Because I think he really felt that the, at least in modern people, can I say Western? Not all technically Western, but Western society, modern society, was that the people really had a, had no, had a deep longing to be loved, to experience love. Report an error in the passage at 2:20:18 Highlight the passage at 2:20:18

2:20:41 So that's what he gave, because he felt that was, they would become, so everyone really was close. generally, everyone really loved him, the Dalai Lama. Report an error in the passage at 2:20:41 Highlight the passage at 2:20:41

2:20:53 don't think it just feels so... sure he has his enemies, but when you're really just open-minded and with him, go, wow, seems so ordinary, but there's something going on, you know. That's how Lama Yeshe, Lama Gopal Mishra, right now. But Lama Yeshe, they're all the same. But Lama Yeshe's choice was, you know, really make you feel like you Lama Tsongkhapa said, It's really possible. That was by design, to let you know. So, generally speaking, people just felt so warm and loved by Lama Yeshe and found, you know, so, he was very charismatic. Report an error in the passage at 2:20:53 Highlight the passage at 2:20:53

2:21:37 And so, but my experience with Lama Chayat can tell people is, I went through the honeymoon stage, about two months. It's unfortunate. And then, after that, It was very, very, very, because Report an error in the passage at 2:21:37 Highlight the passage at 2:21:37

2:22:07 he was only interested in my development and my insight into reality and my enlightenment and the best way to get me. And I used to make prayers, quickly, quickly, be careful what you pray for. Quickly, quickly, quickly, right? Quickly, I need to realize this. And then so if you pray for that, then you might, what does he do? Report an error in the passage at 2:22:07 Highlight the passage at 2:22:07

2:22:24 He starts, okay, quick, you want quick? Then, you know. No, I didn't mean it. I really... He was very wrathful with me. Very tough. Very, very tough. And I cried. I wanted to leave. You know, just personally. Report an error in the passage at 2:22:24 Highlight the passage at 2:22:24

2:22:46 He never complimented me. I worked so hard around him. I was with him a lot. And then when he was dying, I was with him, caring for him, and he finally gave me a compliment. Report an error in the passage at 2:22:46 Highlight the passage at 2:22:46

2:23:02 The only one. He said once. He looked at me and go, this isn't possible. You're indelible. Report an error in the passage at 2:23:02 Highlight the passage at 2:23:02

2:23:12 Look, this is so... think you're going to cry. Report an error in the passage at 2:23:12 Highlight the passage at 2:23:12

· · · silence, 1 minute

2:23:45 won't answer to that, I'm not self-taught. Report an error in the passage at 2:23:45 Highlight the passage at 2:23:45

2:23:51 So I don't want you leaving going, well, it's so cryptic like that. You know, I want to get to the essence is that we don't see things correctly. Like in the tradition of the Hindu tradition, you see Maya, right? It's illusory. It's true. And the solution is seeing through the illusion how things really are. Report an error in the passage at 2:23:51 Highlight the passage at 2:23:51

2:24:13 And that is a cycle. That I'm saying not from a religious, spiritual thing. That is the mental health. The approach that Buddhist psychology promotes and I support. And we can do that gradually, yes. And if I slowly understand how things are, then when I'm in traffic, I use that. Report an error in the passage at 2:24:13 Highlight the passage at 2:24:13

2:24:40 So when my wife says, you never do the dishes, what happens? Because I do them all the time. What happens? You kind of, you know, you get defensive, right? So your question is, now? So there's many ways to approach, and I know that defensiveness because it upsets my mind. My mind is out of balance. That is the definition of, that's part of the definition of a diseased mind, a non-healthy mind in Buddhist psychology. Report an error in the passage at 2:24:40 Highlight the passage at 2:24:40

2:25:26 Out of balance. And you get more and more subtle, you notice it's more out of balance a lot, but in subtle ways, little ways, as opposed to just getting angry, now you just get irritated. Now you just get, the mind moves a little bit, because you're getting more and more healthy, which means you're more and more balanced, which means you're more and more maintaining insight into reality. Report an error in the passage at 2:25:26 Highlight the passage at 2:25:26

2:25:48 So when she does that, and I get irritated, so the solution, just again, focusing on the question, What would be an understanding of reality? How would an understanding of reality help? I'll tell you. Okay? And we're not going to stop on that one. We're going to do it justice next time. How it helps is there's two things. Report an error in the passage at 2:25:48 Highlight the passage at 2:25:48

2:26:08 One, the thing that we see incorrectly, ultimately, is we see things existing independently, inherently, permanently. Report an error in the passage at 2:26:08 Highlight the passage at 2:26:08

2:26:23 Permanent, not eternal. Permanent. Permanent means not moving moment to moment. And there's only two things that we have to focus on that we see incorrectly. Report an error in the passage at 2:26:23 Highlight the passage at 2:26:23

2:26:38 identity. I'm this. Why are you yelling? Why are you saying I don't do the dishes? That I. do them all the time. That one. Report an error in the passage at 2:26:38 Highlight the passage at 2:26:38

2:26:48 eye is being conceived incorrectly. That eye is being conceived as something permanent, solid, existing from its own side, and it doesn't exist at that way. Never has, never will. It's like the magician, you know, it's like David Copperfield creating that. The Statue of Liberty disappearing, the train car that's showing up, you know, for him he's not cool. Report an error in the passage at 2:26:48 Highlight the passage at 2:26:48

2:27:17 He doesn't get upset or, you know, he takes your girlfriend or boyfriend on the stage and disappears. You know it's an illusion. You might not be able to see it, but you know it. That's where we start with it. So that I that goes, I did do, I always do bodhicitta, boom, I focus in on that. Report an error in the passage at 2:27:17 Highlight the passage at 2:27:17

2:27:39 That showing up is truly existence in its own size, permanent, solid, unchanging. And then just as intellectual, you see it's not intellectual. Then through moving, working with intellectual, this is how you feel. You get an insight. You get an insight. Those little insights grow. And they can become like, well, it's showing up, but you can really see it. Report an error in the passage at 2:27:39 Highlight the passage at 2:27:39

2:28:07 You can just imagine. You're not going to get upset because your girlfriend disappeared on stage. Then you get to the point where you see the girlfriend or boyfriend disappointed. You see the whole process. You're going to get upset. So seeing it as, you want to say illusory, like a dream. Report an error in the passage at 2:28:07 Highlight the passage at 2:28:07

2:28:29 The other thing I should mention is there's only two things you need to focus on as existing in prayer. One is sense of self. It's permanent, solid, independent, individual, unchanging. And the other thing is everything else. There's only two things. Identity. Report an error in the passage at 2:28:29 Highlight the passage at 2:28:29

2:28:52 Subject, object. Now, if you can do it with one object, you can do, you know, you apply that to multiple objects. Did I answer your question a little better? Report an error in the passage at 2:28:52 Highlight the passage at 2:28:52

2:29:11 No, no, no, you're not complaining. It's my favorite subject. Yes. Report an error in the passage at 2:29:11 Highlight the passage at 2:29:11

2:29:21 Oh yeah. Report an error in the passage at 2:29:21 Highlight the passage at 2:29:21

2:29:25 Yes. Report an error in the passage at 2:29:25 Highlight the passage at 2:29:25

2:29:29 Did you understand any of it? Yeah. Report an error in the passage at 2:29:29 Highlight the passage at 2:29:29

2:29:45 It is the most important. Report an error in the passage at 2:29:45 Highlight the passage at 2:29:45

2:30:12 No, no, yeah. Well, Report an error in the passage at 2:30:12 Highlight the passage at 2:30:12

2:30:18 you have to stay, you have to stick around. Let's stick around a little longer because if it were so simple, then everyone would understand it. I promise you that it's not just, what did you say? Yeah. You can be an atheist and get this. It's not just faith-oriented. I promise you. It's not faith-oriented. Absolutely. Report an error in the passage at 2:30:18 Highlight the passage at 2:30:18

2:30:47 But it is, you know, I hate to tell you this, it is intellectually wrong. Eventually you leave the intellectual, by the way. But I'm not asking you to just feel it. I'm not asking you that. Because if you feel it, it'll be the wrong thing. If you just experience it, it'll be the wrong thing. In fact, even in Buddhist, there are different traditions. Some traditions don't emphasize the intellectual understanding of Lama. And it's kind of like just experience. Report an error in the passage at 2:30:47 Highlight the passage at 2:30:47

2:31:15 And those are very attractive. of too Western modern people. I have some very serious worries about it without some kind of understanding, proper understanding, because it could be mistaken. What we're talking about reality could be mistaken by too many other things. Other things, you go, oh, that's reality. I got it. I realized it. Report an error in the passage at 2:31:15 Highlight the passage at 2:31:15

2:31:46 It demands rigor. And then you let the rigor go. You get hung up on the intellectual. You've got to get the intellectual, analytical. Understand, you've got to get what is it and what isn't. You have to know that. How else? On an intellectual level. Then you chip away at it. Because it's difficult, because we're living our lives, if we have countless lifetimes, then they've all been dominated by the wrong view, obviously. Report an error in the passage at 2:31:46 Highlight the passage at 2:31:46

2:32:17 So how hard would it be to get the right view? Okay, it's going to take a little time. Do you understand quantum physics? Report an error in the passage at 2:32:17 Highlight the passage at 2:32:17

2:32:31 Uh-huh. Right, right. How much have you read? Right, how many? Yeah. So, you studied it? Yeah. Same thing here. This is no different at all. This is a different business. So how can we understand this? If we were talking about quantum physics, we'd all be confused for a while. Report an error in the passage at 2:32:31 Highlight the passage at 2:32:31

2:33:05 I don't want you to leave. Yeah, if I... I do, but it's not in this presentation. Report an error in the passage at 2:33:05 Highlight the passage at 2:33:05

2:33:17 Okay, so what happens with this view that we're talking about is I put here we constantly overestimate the quality of things, situations, what this means is Lama Yeshe's language. But overestimate, that's what we're doing even with this cup. I don't mean to say this is the best key I've ever had. That's an overestimation of key. Report an error in the passage at 2:33:17 Highlight the passage at 2:33:17

2:33:43 It's not the best, right? Report an error in the passage at 2:33:43 Highlight the passage at 2:33:43

2:33:47 But we also overestimate its reality in the sense of how solid this cup is. Do quantum physics tell you that this cup is not solid? Report an error in the passage at 2:33:47 Highlight the passage at 2:33:47

2:33:58 Why do you see it that way? That's the point. Everything I've been talking about is that. Report an error in the passage at 2:33:58 Highlight the passage at 2:33:58

2:34:08 This cup is 99.9 % space. None of us see that. We see 99 % solidity. Isn't that wrong? Doesn't that bother you? Everything I was talking to you about is that. Report an error in the passage at 2:34:08 Highlight the passage at 2:34:08

2:34:23 Why is that? It's because when the mental function overestimates you. One of the things we overestimate is the solidity of this. Many things we overestimate. Report an error in the passage at 2:34:23 Highlight the passage at 2:34:23

2:34:35 Everything. Now just on a fundamental, basic level, when you talk about being put on hold, that's when you overestimate. Something's happening that's overestimated. That short experience. Maybe she is disrespectful in her mind. We don't really know. Maybe she's just excited to talk to some person. Either way, we're overestimating that. None of it's real. Report an error in the passage at 2:34:35 Highlight the passage at 2:34:35

2:35:09 None of it has... It's real. And yet we say that's reality. That's the human problem. That's our problem all day long. As you become more subtle, so when you're driving down the road, and you're very, very deep... Report an error in the passage at 2:35:09 Highlight the passage at 2:35:09

2:35:34 If you work at this law and you work at it hard, and the slow person in the fast lane or the person putting you on hold, you no longer have a big reaction, but you still see them incorrectly. Report an error in the passage at 2:35:34 Highlight the passage at 2:35:34

2:35:51 For example, driving down the road in a slow drive in the fast lane, I still may not see them correctly. I may have reduced my reaction because of working at it. But in fact, do I see the person accurately or not? Accurately means to not see that driver as existing out there independently. Do you even know what that means? You better first become aware when you're driving. Report an error in the passage at 2:35:51 Highlight the passage at 2:35:51

2:36:19 So what happens is, in this process, is all of a sudden you start noticing that you see everything existing independently. And first you don't even know about that. Then you know about it intellectually. Then all of a sudden you start seeing it and it becomes oppressive. Report an error in the passage at 2:36:19 Highlight the passage at 2:36:19

2:36:37 Wait, I want to see it all as dependent arising. That's what I'm supposed to see, interdependent. That's how it is. See, the existence of everything is that they exist interdependently. So you read this and realize, okay, see it. You still can't see it. Mind is not helpful. Mind is a tree. But Report an error in the passage at 2:36:37 Highlight the passage at 2:36:37

2:37:08 you can get, I see things independently. Wow. I mean, everything I'm seeing is real. You know, if you want to do a little experiment, Report an error in the passage at 2:37:08 Highlight the passage at 2:37:08

2:37:19 When you leave here at some point, just sit with your eyes closed. Report an error in the passage at 2:37:19 Highlight the passage at 2:37:19

2:37:41 Yesterday was Friday. Friday at this time, just see what you were doing. See yourself. Report an error in the passage at 2:37:41 Highlight the passage at 2:37:41

2:38:02 For a moment, be self-reflective. How you were feeling at that time. So if I met you, I'd say, how are you doing? You'd say, I'm fine. I'd say, what are you doing? You'd say, I'm talking to my friend. Report an error in the passage at 2:38:02 Highlight the passage at 2:38:02

2:38:25 Puss, puss, puss. Report an error in the passage at 2:38:25 Highlight the passage at 2:38:25

2:38:35 That guy, that girl, sir, that's me, that's Report an error in the passage at 2:38:35 Highlight the passage at 2:38:35

2:38:55 11 o 'clock or so, you arrive here. Report an error in the passage at 2:38:55 Highlight the passage at 2:38:55

2:39:00 arrived here, what we did, looking for a seat in a public place, selfless, so real. If Report an error in the passage at 2:39:00 Highlight the passage at 2:39:00

2:39:10 it was real, is this in the way it appeared? If you existed the way you appear, then you are what I thought was going to be, but it's not. You're different. When Report an error in the passage at 2:39:10 Highlight the passage at 2:39:10

2:39:36 I started talking, you think about how you're feeling, you think about your sitting in your seat. When I started talking to you, you knew something. You think you're the same. Report an error in the passage at 2:39:36 Highlight the passage at 2:39:36

2:39:48 That person, you didn't even notice it. It doesn't even exist. What you thought was so real, so solid, so independent, so true, is gone. It's completely gone. It leaves a memory. A mental memory. That's all. Report an error in the passage at 2:39:48 Highlight the passage at 2:39:48

2:40:11 Now think when I ask you to close your eyes. That person is the same, permanent. Same person as yesterday, same person as this morning, same person as today, same person as the start of the conversation. There he is and there she is again. Still there, every Report an error in the passage at 2:40:11 Highlight the passage at 2:40:11

2:40:46 instant. But that's not it. Report an error in the passage at 2:40:46 Highlight the passage at 2:40:46

2:41:00 It really is like yesterday's person, even Report an error in the passage at 2:41:00 Highlight the passage at 2:41:00

2:41:07 an instant ago. That person is now yesterday's person, Report an error in the passage at 2:41:07 Highlight the passage at 2:41:07

2:41:14 every instant. You see it. She Report an error in the passage at 2:41:14 Highlight the passage at 2:41:14

2:41:23 is existing by herself. Report an error in the passage at 2:41:23 Highlight the passage at 2:41:23

2:41:28 For I remember Report an error in the passage at 2:41:28 Highlight the passage at 2:41:28

2:41:41 myself, everything was all normal. My thought was fixed permanently at that time. That's all gone. That was new. That's Report an error in the passage at 2:41:41 Highlight the passage at 2:41:41

2:41:56 not how I see it. Report an error in the passage at 2:41:56 Highlight the passage at 2:41:56

2:42:02 When you see those things without the world, but naturally, that's when you experience a level of emptiness. Report an error in the passage at 2:42:02 Highlight the passage at 2:42:02

2:42:31 That's the meaning of emptiness. It's not that it's void. It's empty of existence in the way it appears to us. Report an error in the passage at 2:42:31 Highlight the passage at 2:42:31

· · · silence, 1 minute

2:43:47 New person now, and a new person Report an error in the passage at 2:43:47 Highlight the passage at 2:43:47

2:43:52 That's one way of getting a feeling of non-true existence. It depends on your experience, but that's by using impermanence as a way of understanding non-true self, non-existence. It's not the deepest one. It's a huge, huge insight. That insight leads to limiting power. Report an error in the passage at 2:43:52 Highlight the passage at 2:43:52

2:44:26 questions? Report an error in the passage at 2:44:26 Highlight the passage at 2:44:26

2:44:34 we made it to this line. Report an error in the passage at 2:44:34 Highlight the passage at 2:44:34

2:44:39 9 of 46. Report an error in the passage at 2:44:39 Highlight the passage at 2:44:39

2:44:52 much. So if you have something, requests, questions, things like that, just mention Carol or Lisa and you can email me. Report an error in the passage at 2:44:52 Highlight the passage at 2:44:52

2:45:08 And then think about the energy we generate, okay? The energy we generate, it's imprints. We create all these imprints again. Report an error in the passage at 2:45:08 Highlight the passage at 2:45:08

2:45:18 So you can, just like you make a lot of money, but then you can invest it, or you can spend it on new things. So think about the energy, the imprints, sort of dedicate them, how you'd like them to write them, for what purpose, okay? Think about it, because it does have an impact. So you can think, you know, Well, I hope these imprints ripen us better understanding of a warmer heart, that people feel good, people feel wise, people attain this understanding of reality. Report an error in the passage at 2:45:18 Highlight the passage at 2:45:18

2:45:56 we take a nap? Thank you. Thank you. Report an error in the passage at 2:45:56 Highlight the passage at 2:45:56