Вступление на срединный путь (текущий курс, Аризона), занятие 77

[Speaker 1]
Okay, this is a good place to start. Sitting down, George? Oh, I should do a pitch first.

Okay. I see a lot of new faces, so I want to tell you what we do in this class. First of all, there's absolutely no requirements, no homework, you can walk in and out, you can lay down, and you have to eat cookies and have a big refreshment and spill them on the carpet, in the middle of the class.

Okay? Right, Susan? Okay.

And that's the only rule there is. And I just figure translation is such a... It's like playing Jimi Hendrix on a guitar, you know?

If you want to learn, you will. And if I have to talk you into it, you won't. So, you know, I've never seen a picture of Jimi Hendrix without him and his guitar.

He's like, looking at it like this, you know? And really, that's all. I don't think you can talk someone into being a chanter.

So, those of you who are passionate about it, you know, God bless you. Somebody asked Martha Graham, you know, she danced until she was 90. She did standing splits until she was 90.

And she'd lied by 25 years about her age. And she died at 100. She died halfway through her biography.

She died in the middle of a sentence. And somebody said, well, can you tell people how to get passion, you know? And she goes, I don't know, you just have it, but I don't wish it on anybody.

You know? Because you can't sleep, you can't eat, you can't do anything else. So if you want to translate, oh God, there's a hundred thousand beautiful, beautiful books, you know?

And a few people have gotten addicted to it. It's like, I imagine it's like heroin, you know? Like, once you really translate a text, once you give birth to that baby of a text, even a few verses, you can't go back.

You never go back after that. So, try. And there's nobody in this room who wasn't sitting in their first class the way you are.

There's nobody in this room who knows Tibetan at any level who wasn't sitting in their first class. And I remember my first class, you know? I remember.

And I remember the first time I understood one word that the Lama Geshe Dargye, 1973, and he said, Gyàpo. I know that word, gyàpo. And it all starts like that.

So, you can do it. If you want to, you can do it. We were in the...

We were studying Arabic this summer, Quran, in an Islamic country. And the guy came in the first day, the driver, not the teacher. And he didn't know what we were going to be doing.

And he said, he looks at me in the eye and he says, You can learn anything if you want to. And then I'm like, And then he looks at me and he goes, And you can learn anything if you want to. You know, he said it twice.

I think once was for Arabic and once was for Chinese. But, anyway. So, that's a kind of beauty.

It's a beautiful, beautiful thing to do. Really beautiful. You can't imagine how beautiful it is.

Because all the Tibetan books are. They are like the best song you've ever heard in your life. And once you get into it, you can never go back.

It's so beautiful. It's so meaningful. You can save people's lives, right?

That's for the passionate ones, okay? Those who are just here for the cookies. Just keep coming, okay?

Like, you don't have to learn Tibetan one day. You cannot. And then maybe we'll be going off on some weird philosophical thing.

And you're like, I don't know what the hell he's talking about. And what am I doing here in the desert? Listening to some lady here, you know, talk about some thing, you know.

Don't worry. Just stick it out. In the monastery, there's a tradition that first graders go to the senior high school students' class.

They make them come. Like, your first year in the debate ground, you're 15 years old, and then you're supposed to attend the geshe, the guys who are going to become geshes this year. You go to their classes, and you have no idea what anyone's talking about.

And they just have you sit there for, I don't know, three hours. And they're all talking about something you've never heard of. And they're debating about it, and it has no sense at all.

You can't understand a single word they're talking about. And they encourage you to do that in the monastery. In the West, we have this obsession with understanding everything the first time we hear it.

But these things are too deep to understand the first time we hear them. And you may have to hear them 50 times or 100 times. And so don't get frustrated and don't think, I don't understand what the hell he's talking about.

Don't think like that. It is affecting your mind. In fact, I think I can say the less you understand, the more it's affecting you.

You know? That's like going to your first yoga class. You're working harder than everybody else in the room, right?

All of the other people are doing those flip-flip things. And, you know, you're just trying to sit up straight. But you're working harder than they are, and you're learning more than they are.

Your learning curve is sharper at the beginning. So don't get discouraged, okay? Then my other selling thing is, this is the greatest book on emptiness I've ever written, that I've ever written, you know?

It's a commentary to Jetsun Kappa's greatest book on emptiness, but that book is too hard. And this book is, to me, greater, you know? The greatest book on emptiness I've ever written.

I think you're insane if you don't come to this class. It's disguised as an easy class. It's disguised as an informal class.

It's disguised as a cooking class, you know, like that. It's disguised as a no-requirement class. But...

Well, I was just thinking in the car on the way down here. You're insane if you don't come to this class. You just...

If you understand anything about life, or anything about dharma, and you don't want to learn this presentation on emptiness, then you're just... You're just... I learned this thing.

Someone taught me this thing. Yeah. Yeah.

I learned this thing. This thing, right? Do you know this thing?

They do it in Bazoo. It's A-la-la-ha. Allah.

They're like, look, Allah. You know? So anyway, it's like that.

It's not quite Allah. Yeah, anyway. I think you're crazy.

I used to cry when Kenny was going to talk to us. And then we would... After he taught it, we would go to the kitchen, and everyone would just sit there, stunned.

And we would drink Tibetan tea all night, and try to figure out what he was talking about, because he knew it was something really important. We couldn't get it. But we knew we should snap all night and talk about it.

So that's all. And just keep coming. So just enjoy it.

And have a good time. And I want the class to be a good time. And I want you to have fun.

And life is very short and painful. Everybody's so serious. And we should have a good time.

And this is the best way to spend a few hours together. And then we will remember these times when we get old. Okay.

Or, if we... I don't know. When we get younger.

All right. I'm just going to review with you what happened recently. We've been on this text for, I don't know, three or four years now.

Four years? Two years? Four years.

This is the fifth year. And we haven't gotten anywhere. But I don't like it.

So then he's talking about a thing called... Say, Neldo? Neldo.

You want some? Neldo. So I'm going to ask you to repeat Tibetan words.

If you've never said any Tibetan, don't worry about it. Just do it. Just be a...

Just be a parrot. And whenever I yell out, then you repeat it. And you just try.

Okay. And it will stick in your head. It will stick in your mind.

And it will trigger... It will trigger old memories from ten lifetimes ago when you lived in Ando. And you were cleaning the latrines at the monastery.

And you heard the debaters, you know. Okay. So, say, Neldo?

Neldo. You want some? Neldo.

Neldo means what? Yoga. It's a Tibetan word for yoga.

We're actually going to talk about it in the Tantric class. So I won't talk about it much. Munson means direct yogic perception.

Normally, we say there's two kinds of direct perception. One is with your senses. I see the color red on Viet's T-shirt.

Welcome back. We missed you. And we're going to Vietnam this spring.

So anyhow. So, you know, I see the red on his T-shirt. That's a direct perception.

And then I'm also aware of my thoughts. You know, I hear my thoughts and then I say something. So those are both direct perceptions.

Okay. Indirect perception is where you figure stuff out that you can't see with your eyes. Right?

Like, I know we're going to have a good cookies tonight because they spent extra time on them because I demanded that. And I didn't see them, you know. But I just know from all the conditions that it's going to happen.

So that's not a direct perception, but that's a deduction, right? Most spiritual things at the beginning are deductions. That's why Buddha spent so much time on logic.

Because most spiritual truths you have to figure out with your eyes closed. You can't see them. And you can't think them in your mind.

You have to figure them out, right? These are things you have to figure out. Most spiritual things are...

And that's why even in the Catholic religion... Agam? Agastin?

Yeah. He was from Morocco, right? He's Moroccan.

Check that out. But anyway, you know, the great thinkers and the great magicians... It's because you can't see these things directly.

And you have to figure out some things. But Nelder Monson is a separate category. Nelder Monson means in a deep, deep state of meditation you make a spiritual leap of perception.

You can call it a spiritual leap of perception. In a deep state of meditation. And you see things that...

You see things that no one can see. For example... Well, the Dragon Session, thank you.

The Dragon Session, thank you. And there are debates about Nelder Monson. Who can have a Nelder Monson?

And under what conditions can you have a Nelder Monson? If your whole career at Diamond Mountain just resulted in one minute of Nelder Monson it would be worth it. To spend a life here, to have one minute of yoga during perception, it would be worth it.

Lesser examples would be reading other people's minds. Seeing what's going to happen in a year or five years or ten years. Watching people on other planets.

You know, in your meditation. These are beautiful things. If you ever have one, then you'll you'll believe in it for the rest of your life, right?

If you ever have one, then you'll be so turned on that you'll keep going. So, who can have a Nelder Monson? Who can have a yoga during perception?

How do you get them? And that's where we're starting off. We're doing a review tonight.

Because it's been, I don't know, two, three, four months. And I don't know where we are. I tried to get it printed out, but it didn't work.

So here we are. Somebody says there does exist a yoga during perception in the mind of a person who thinks things are coming at them. A person who thinks things are coming at them is called Sotong.

Say Sotong. Sotong. Sotong.

I've mentioned it to you many, many times in English. And once in a while I mention it in Tibetan. Like in business class I think we said Sotong a few times.

I think it's really nice to see it in a scripture. To have the word come up in a scripture. Sotong.

Sor means to me. Su means here. It's the absolute path.

And sur means incoming. Like an incoming artillery shell. Sur means incoming.

Pad means outgoing. Going up. So sur and pad.

Then tong means to see. Sotong. So Sotong think that everything is coming at them.

The world exists out there and things are coming at them. He's out there talking. He's outside of me.

And his outline and his colors and his voice are coming at me. They believe that. They believe that Geshe Michael exists out there and he's coming at me.

Like that. They believe that. They think that when they walk down the road to the stump's house they believe the road was there.

And they are walking down the road. They believe that. That's a Sotong.

A Sotong means hasn't seen emptiness directly. It's an arya. Not yet arya.

How does an arya on a good day see the road to the stump? Each time you take a step your mind is creating another foot of the road. And then you take another step and the mind creates the next foot of the road.

You're stepping into what your mind is sending out. I like to think of it like on a stepping stone. Like your mind creates each next stone.

As you lift your foot. When you read a book. Lama Krishna likes that one.

When you read a book when you turn the page your mind creates the lines on the page. There are no lines on the page. A Sotong wants to turn the next page to see what's going to happen in Neil Stevenson's new science fiction techno thriller.

Which is what we're doing nowadays. What's going to happen on the next page? It's the end of that number.

He always makes titles that he can't say. Which proves that they're empty. Because they're past sellers.

So you're thinking I'll find out who killed the guy. I'll turn the page and find out who killed the guy. And you think it's already written on the page.

But an Aryan knows that depending on how good they've been to others when they turn the page their mind will write the words just before they read them. And the mind won't catch the mind. OK?

The mind won't catch the mind. The mind will read the words just after the mind has written them. You see?

It's like that. So that's a Sotong. So is it possible for a person who sees the world wrong to go into a deep, direct perception?

Is it even possible? And they say, is it possible? And then he says he says it is.

Because they can understand that their body and their mind are changing. Are constantly changing. Are in constant flux.

OK? Say, kei-chi? Kei-chi.

Kei-chi? Kei-chi. Ki?

Ki. Ji? Ji-ke-chi-ra.

[Speaker 2]
Ji-ke-chi-ra.

[Speaker 1]
It's a thing which is coming in and going out of existence instant by instant. You see? So, can you see that things are changing?

Can you see that things are impermanent? Can you see? Yeah, I mean, you take out the doughnut.

I'm just making a demonstration. I'm not eating. So, it has a rectangular shape.

And then you go, oh. Now it has a circular shape. So, can you see that things change?

But is it possible for you to see subtle change, you see? Is it possible for you to see subtle change? And that's a very delicate thing.

Can a person who doesn't understand emptiness see subtle change? Very subtle change. And that's the debate here.

It's good that they brought up the question, right? Why? There's a clue in the last verse of the Diamond Cutter Sutra.

What is the last verse? Yeah. It's like that.

Life is like a bubble. Life is like an illusion. Life is like...

You know, just those two words, life is like a bubble and life is like an illusion. What does bubble demonstrate? Impermanence.

And what does illusion demonstrate? Emptiness. But that verse mixes them.

There's a big debate about that verse. Was Lord Buddha like having a bad day? Did he get mixed up?

Half the verse is talking about emptiness, half the verse is talking about impermanence. Or is there a deep connection between the two? And we would say no.

We would say, in the weeks before you see emptiness directly, you will also be having extraordinary insights into the instantaneous impermanence of things. Okay? So you can smell when you're getting close.

It's not like you pop right into emptiness. You start having ideas about change, how things are changing, instantaneously, instant by instant. Then you have insights into...

I saw that guy in Batman, he's sort of the Junker, and when he's thinking it's so cool, he goes... You know? Reminds me of Genshin Tendenji.

Anyway. About quality and characteristics. About quality and characteristics, which is very, very difficult.

We talked about it in Mexico, in San Pancho. The difference between a cop and da cop. The difference between a cop and da cop.

Okay? Why do we have those two words? Even in Arabic, right?

Why do we have those words? What are they for? Why did they come to be in our language, a and da?

What's the difference between a and da? You know? Da is quality.

A is characteristic. You have to think about it. Da is quality.

A is characteristic. Characteristic of the quality. Something which is characteristic of the quality.

And you have to think about it. So those three ideas come to you when you're about to see emptiness. One, you start to understand subtle impermanence.

Even to the extent that maybe things are so impermanent that they never are anything. For any length of time. You see?

Because when I say impermanence, you think at 7 o'clock the doughnut was rectangular and at 7.01 it had a circle in it. Right? Now you think that when I say subtle impermanence, you think, oh, 10 seconds this way, 10 seconds that way.

But go deeper than that. Is there time for anything to be anything? Is there time for anything to be anything?

Then it will push you into emptiness. You see? Like that.

So anyway, we say that someone can see subtle impermanence without seeing emptiness directly. But, but it's really good for a person who hasn't seen emptiness directly to spend a lot of time on thinking how things are changing instant by instant. First think about how you're going to die.

That's... Die. That's gross impermanence, right?

And then subtle impermanence is, you know, you never see yourself get old in the mirror. You see? You can't stand in front of a mirror and see yourself age, really.

I used to be able to say that my car, when I was stopped at a stoplight, you couldn't see the gas gauge going down. Like, it would take, you know, three days later you'd notice it had gone down. You know what I mean?

Just like that. Subtle impermanence, you can't watch it happening unless you have my car, my new car. But, and then one step more is emptiness.

So you have to think about that. Gross impermanence, subtle impermanence, a quality and characteristic, and then pushing yourself into emptiness. But right today we're talking about can a person who hasn't seen emptiness have a direct yogic perception?

And we said yes, because they can see subtle impermanence. And then we got impermanence. We say yes because a person can see the 16 Arya Truths.

So you've heard the Four Truths, right? People call it the Four Noble Truths of Buddhism. I asked Lama Thich Nhat Hanh, we had dinner yesterday, we said, we have a friend, a mutual friend in England, Geshe Thachy, and I said, how's his English?

Coming along. And she said, oh, he's totally fluent now, except for a few words. I said, like what?

And he says, well, he still says Four Noble Truths. But it's that Noble thing. Noble, in this case, is a mistranslation of Arya, meaning someone who has seen emptiness directly.

And there are the Four Truths that everything is suffering. And there's a reason why you're suffering. And you can stop it.

And there's a way to stop it. These are the Four Arya Truths. Four Arya Truths.

Higher Truths. Why are they called Arya Truths? You can hear them, and you can think about them, before you see emptiness directly.

But you can't really grasp them until you become an Aryan. Only an Aryan, only someone who has seen emptiness directly understands the Four Truths perfectly. Has seen the Four Truths.

Because they're not really truths. Like, life is suffering, right? If I say life is suffering, is that a truth?

Yeah. But if you have a nose ring in your nose, and someone rips it out, and that sensation you have the next moment, is that the Noble Truth of suffering? Yeah, technically it's not a truth.

A truth is a statement. This is this. This is that.

A truth is like that. But you have to understand that in Buddhism, when we talk about the Four Noble Truths, or Four Aryan Truths, we're not just talking about the validity of them, or the truth of them. We're talking about the fact of them.

Maybe they should have been called the Four Facts. You know? Did Jamie hurt himself tonight when he pulled the thing out by accident and ripped his nose?

Is that a true statement? Yes. Is it a truth?

Yes. Was the pain he felt a truth? We would say yes, because it's a fact.

You see? It's a fact. It's the fact of the pain.

So you have to understand that. In Buddhism, when we say truth, sometimes it means the object, the thing, the pain, as a reality, as something that's happening to you. So, normally, you don't see the Four Truths until you see emptiness directly.

And each truth has four different aspects. So we get how many? Sixteen aspects.

So there are sixteen mini-truths in the four big truths. Okay? Got it?

One of those is impermanence. It's subtle impermanence. One of the sixteen is subtle impermanence.

Okay? One of the sixteen. So, can a person see that subtle impermanence without seeing emptiness directly?

That's the question here. And he says yes, but only the only the gross form. Only the gross form.

Not the most subtle form. But they can see the gross form. Without having seen emptiness directly.

Okay? And then he has a quotation which says essentially you need to think about impermanence to see emptiness. Now comes another guy.

Are you telling me that there exists a person who believes that things are coming at them who also directly perceives that things change in the form of a self-image which relies on changing things? Because there does exist a person who believes that things are coming at them. Because according to you there could be a person who hasn't seen emptiness directly who still sees what?

Subtle impermanence. According to you a person doesn't have to see emptiness directly to see the gas what do you call that thing? You call it a sticky gauge?

The needle. Who could see the needle moving in their own face when they look in the mirror? Can they see their wrinkles grow on their face as they stand like that?

Then are you telling me that this person has directly perceived that their body and mind are suffering? What would you say? Has a person who hasn't seen emptiness directly directly perceived that their body and mind are suffering?

Because you said they can stand in front of a mirror and see their wrinkles growing. That means if you can stand in front of a mirror and see the wrinkles growing as they grow, right? Does that mean you've seen subtle impermanence directly?

Have you seen the real nature of suffering directly? No, because you're not an Arya yet. You haven't seen emptiness directly yet.

Even to stand in front of a mirror and see the wrinkles grow as they grow there's something deeper than that. There's a deeper understanding of getting old than that. Okay?

Then he says, okay, okay, I agree. The guy who could see the wrinkles grow did see the subtle nature of their body but we say no because children are like a palm. We had a tough time with this conversation.

It took a week, I think, to get it right. You pull a hair out of your eye. What do you call it?

That's how I keep you interested in a way, actually. It's a long question. What do you call this thing here?

You can learn that trick for your students. Eyelash. One hair?

One hair called an eyelash? Yeah, okay, so you take one eyelash out and you drop it on their palm and you say, hold out your hand and then you say, close your eyes and then you pull out an eyelash and you drop it in the person's palm of their hand. Will they feel it?

We say jiva. Say jiva. Jiva means a child.

Jiva means an infant. And compared to a person who has seen emptiness directly, everybody in the world is like a screaming infant. Like a bawling infant.

And to relate to them is about like that. If a person were an ayah and they were around other people who didn't see emptiness directly, it would be like going to your friend's house and trying to relate to their baby. I have a real hard time with babies, but I want to have a conversation about emptiness.

They keep making noise. They keep screaming. They can't get attention.

I don't know. Some people really like them warm and fuzzy, and I'm like, let's get out of here. But anyway.

But if you take the same eyelash and you open up a person's eye and you put their head back and you like jab it into their eye, you know, or you accidentally get an eyelash that sticks under the eyelid, then it irritates you all day. You sense it all day. So what this quotation is saying is that ayahs are super sensitive to pain that other people think is just the way life is.

An ayah stands in front of a mirror and is freaking out. And another person stands in front of a mirror and is like, doesn't think of anything. They don't sense.

They don't have the how do you say it? They don't have the fineness of perception to realize that they might as well be burning in gasoline at this moment. As they stand there in front of the mirror they might as well be burning in gasoline at that moment.

Their senses are too crude to sense it. So what's it saying? What's he saying?

What's this quotation saying? A person that's seeing emptiness does perceive very subtle forms of suffering that other people just aren't aware of even though they are undergoing them at the time. Like everyone's getting old all the time.

Some people, it doesn't hit them until they're 65. And then other people, they're like 20 and they shoot themselves because they know it's coming. My brother did that.

He had this insight into life and he just said, this isn't going to work. Some people are sensitive to what's really going on and some people are what do you call it? Oblivious.

And so if that's the case then the person that hasn't seen emptiness has not seen subtle suffering. Cannot see subtle impermanence. Our guy, our debater, is using a quotation from scripture to prove that people who haven't seen emptiness they just don't have the sensitivity to see subtle impermanence.

Okay? Got it? And people say they're crazy people or dysfunctional people or people who get really nervous or maybe they're alright.

And maybe the people who are calm and collected and responsible are the crazy ones. You know? You know what I mean?

Maybe they really see what's going on and then they use alcohol and drugs and things like that. The really sensitive people are overwhelmed by life and the less sensitive people are like that palm that doesn't feel what's really going on. Then somebody else says he didn't really mean it.

Okay. Now we have Is it cookie time? They're not getting quite bored.

I'll give you another 15 minutes. Now here's a faux argument. Here's a false argument.

The writer is using a very what do you call it? Blatant device to talk what he wants to talk about.

[Speaker 2]
Okay?

[Speaker 1]
So this new debater comes and says Oh! So, one of the Noble Truths has a distinction between a subtle form and a gross form. Do any of the other three have a distinction between them?

Gee, what a question. No, he says they don't. Which is just a fake question because he made it up because he wanted to talk about the gross and subtle forms of the other three arguments.

Okay, so here we go. How about to the truth to the end of pain? How about the fact that pain can be ended?

Or the the end itself. Got it? The Four Iron Truths can be considered as facts.

You can end your pain forever. Or, the actual end of the pain is the fact, is the truth. See, either way.

You've got to keep that in mind. Okay? Have you experienced the truth at the start of the end of pain?

Have you experienced the truth at the end of pain? Question. Has anyone here experienced the truth at the end of pain?

Yeah, I mean, it's logical. Deduction, through deduction you have experienced it. You know, we talked about in Sampancha, you know, how to remove your mental afflictions forever.

We talked about the end of pain. Using yoga, using asanas, and using wisdom. And so, through the course of the week, people came to an intellectual, logical conclusion that you could end your pain.

That's the fact of the end of pain, and they saw it. But have they experienced the fact? Not the end of pain itself.

Maybe. If they are who they seem to be. Which we never know.

Okay. So, let's see if the other ayantus have subtle and gross forms. Which is just an exercise to get to know them better.

Here we go. The energy of life within a mangy old dog. What is mangy old dog in Tibetan?

Kigengyao. Say Kigengyao. Kigengyao.

Kigengyao. You got to know this in the debate ground, because people will call you Kigengyao. And you have to be able to answer.

Nga Kigengyao yina say nga? Nga. Kigeng?

Kigeng. Kyao? Kyao.

Yina? Yina. Chirang?

Chirang. Nyangma kapo? Nyangma kapo.

Yi? Yi. Nga?

Nga. Kigeng? Kigeng.

[Speaker 2]
Kyao?

[Speaker 1]
Kyao. Yida?

[Speaker 2]
Yida. Chirang? Chirang.

Nyangma?

[Speaker 1]
Nyangma.

[Speaker 2]
Kapo yi?

[Speaker 1]
Kapo yi. If I'm a mangy old dog, then you are dried up cat diarrhea. This is a very common exchange.

You thought they were talking about logic and enlightenment. They even have a word for that, right? OK.

So now you know two... It's funny because people only remember this part. They won't remember the word to the end of suffering, but you'll remember kigeng, ngao, and nyangma kapo.

Nyangma kapo is good if you like bullshit. You just say nyangma kapo. OK.

If you don't hype on it, they won't know what you're talking about. Nyangma? Nyangma.

Kapo?

[Speaker 2]
Kapo.

[Speaker 1]
Nyangma kapo? Kyao. OK.

Om muk chay len chay mong chay. Chay len chay mong chay.

[Speaker 2]
Chay len chay mong chay.

[Speaker 1]
Kam. Kam means to dry up. Sho chay len.

OK. We have it in the mantra of the Vajrayogini. It's in the mantra.

Sho chay len. Sukhoi in Russian. Sif in Arabic.

Saif? Ete. Summer.

Dry. Same root. OK.

So a mangy old dog, due to the power of karma and mental afflictions, comes to the end, is an example of gross change. OK. So the fact that the life of a mangy old dog must end is the gross truth of change.

Suffering. Got it? Why did he say, due to the power of karma and mental afflictions?

Why did he say, due to the power of karma and mental afflictions? That's the cause for having a body.

[Speaker 2]
Those are the causes contributing factors to the body.

[Speaker 1]
You might want to specify what kind of body. Thinking on heaps. Suffering body.

Suffering body. Yeah. Those are the causes of suffering body.

Because there is no suffering body. Right? There is no suffering body.

You hurt people before. Or you didn't act when your country was bombing Iraq. You didn't do anything.

You waited. You waited another day. And then, so in a way, not in a way, you are actually responsible for some of the deaths today.

And because of that, you see your body grow. So the oldness, the growing old of the body is caused by our inability or our unwillingness to stop something that we're paying for and killing other people. You see?

Like that. That's what the aging of the body is caused by. Like that.

It's a perception. There is no aging of the body. If you helped other people and if you acted to stop the war, if you did something to help stop the war, then your body wouldn't age.

Okay? That's the idea. Can you name a kid named Gao that didn't age through the power of karma?

Huh? Yeah. Yeah, Maitreya.

Good answer. Okay? If you don't know that story, ask Mr. Brennan. Alright. So the source of pain. Now he's on to the source of pain.

Where does pain come from? The idea is... I don't know.

We were talking about it in San Pancho. You know, like, Mama Cristina and I, we realized after 10 years of constant travel that we often get cranky on airplanes. And then it took us like 8 years to figure out it's just because we're tired.

You know? And like if we're on a plane all night then we get cranky with each other. And it took us like...

I don't know. It took us like 6 or 7 years to really... What do you call it?

Formalize the realization. Or something like that. We figured it out and we actually wrote it down.

We get cranky. We get short with each other because we're on an all-night flight. So then we made a rule.

We're trying not to fly before noon. And we won't do overnight flights. Like, we'll stop in Korea before we go to Mokpo.

And we did. And now we're only fighting like half as much. And we're still looking for the cause for that.

But it's a very Buddhist exercise to try to identify... Don't sit on the plane while you're kicking each other and the third passenger in the row is like wondering where these people are coming from. Don't wait until you're on the plane kicking each other.

Try to figure out what's causing it. That's the Buddhist approach. And then change the cause and then you don't have to struggle with the result.

Once you're angry, it's so hard to control yourself. So why not just figure out what always happens half an hour before you get angry and don't do that. And it's a lot easier to manage anger half an hour before it gets strong because after it gets strong, it's too late.

You can both be Buddhist teachers and it doesn't matter. Once the anger is full-blown, nobody can really work with it. It's too hard.

So look for the cause. That's what this Noble Truth is about. The source of pain.

So here they're using the idea that the person is self-standing and holy trinitics is real. Those are two flavors of Mahamudra. You've been through them.

Those are two of the lower flavors of Mahamudra. And you've been through them. Am I the driver of my body?

Do I look at my body like a big crane? And I'm in a little glass... What do you call those things up in the crane?

Like a booth. I'm in the driver's booth. And I'm controlling the body like this guy in the crane.

And I pull the lever this way and the thing comes up. And I pull the lever that way and the thing opens. If Geshe Michael decides to extend his hand, he can.

Even if he can't do that flip-flop thing. If he decides to extend his hand, he can. So that proves Geshe Michael is the controller of this body.

And the disproof of that is the day that gravity takes me down. The day that gravity takes me down. And Arya sees that, by the way.

And Arya sees the day that gravity will take him down. Right now you're like stronger than gravity. And it won't last.

One day gravity will pull you down and you won't get back up. It's just a matter of time. And you don't notice it.

When you were a baby and you were learning to walk you hated gravity and you fought it. And then after you learned to walk you were all cocky. Now I know how to walk and gravity is not such a big deal.

But then when you get old again then it's like can I get down the stairs without breaking my hip or not? And then it's like can I get up out of bed or not? And then it's like you can but then gravity lives.

You don't support it. You don't own your arm. You aren't the guy in the glass box.

You don't control your arm. You think all the people in the nursing home don't want to raise their arms? They want to.

And they used to. And for their whole life they thought they controlled their arm. And then at the end comes this truth and it really hurts.

Are things real? He says holding to objects as real is wrong. Are things real?

Four more minutes to cookie time. Are things real? Yeah, it's real.

I mean, if you perceive it, it's real, right? If you're not drunk and not stoned and not extremely jealous at that moment the object you're looking at is real. Tseme dupe de yupe tseni.

Say tseme. Tseme. Mikpa.

Mikpa. Yupe tseni.

[Speaker 2]
Yupe tseni.

[Speaker 1]
The definition of existence is that something you see with correct perception. So, if you see it, it's real, right? Yeah?

It's real. But what he means by real is real the way you thought it was. Real...

You thought it was coming from its own side. And it's not. Okay?

That's all. Okay. Do you control your arm?

You don't control it, right? Okay. Because...

Because you can't... You can't tell me if you can lift your arm in five minutes or not. You don't know.

You don't. And obviously you don't when you get old, right? Which throws doubt on the...

on whether you ever did control your arm. Okay? The fact that you can't raise it when you get old throws doubt on the idea that you ever could control your arm when you were younger.

Okay? So, what's the emptiness there? What does emptiness mean there?

[Speaker 2]
There's no control.

[Speaker 1]
Yeah. Look for a guy in the glass box. I don't know.

That guy sticks in my mind. I looked him up on the web because he died right after that performance. And...

It was a pretty intense thing. You know? But...

Yeah, there is no guy in the glass box. You finally climb up the crane. You know?

The crane's moving your whole life. And you get closer and closer to self-revelation. You know?

And you... You know? And you open the glass door and there's nobody there.

You know? Which is what you figure out when you're in the nursing home and you feel like you can't raise your arm anymore. And you go, oh, there never was a guy who could raise his arm.

You know? It was all delusional. So, that's emptiness.

Something you thought was there isn't there and that's emptiness. Okay? Something you thought was there was never there and couldn't have been there.

Okay? It's good to say it that way, by the way. You don't say, he isn't there.

You say, he isn't there, he never was there, he never could be there. Okay? Cover your bases.

Alright. Now we're on to the actual transplants. I think you need a cookie to get into the class.

You ready? And I wrote an email. I didn't say, don't cook raw cookies because they taste quite raw.

You know? I said, baked cookies. Okay.

Nothing personal. I mean, it's just... Okay.

I know you're not going to get distracted now. Here's the last thing we translated. Okay?

Let's consider that emptiness where there's an absence of a person who exists in a substantial, self-standing way. Just the guy's not in their glass box. Let's consider that kind of emptiness.

And emptiness which characterizes the illumination by Bodhisattva Nirvana, Nirvana, Nirvana, all that means is that on the day you see emptiness directly, do you reach Nirvana? No. Why?

Because what's the definition of Nirvana? Yeah. Get those last two words right.

I don't care. You can cheat. Say, You can't get that.

By the way, she's afraid that I'm going to do it again today. He was evil. I mean, he's not just a joker.

He's like really evil. What's the name of this book? Bambai?

Sosora? Then you print this one. Tango.

Tango. It's ta ngo. Ta ngo.

Then when you slur it, you say, Tango. Like taco. Okay.

Alright. The way you remove your anger, so Nirvana means blow out, right? Nir means out.

Van means blow. Van comes into English as ventilation, vent, wind, fan, all of those. So blow out.

Blow out what? All your negative emotions. What's a good example?

Anger. So on the day you reach Nirvana, you blow out your capacity for anger. Which means, no matter what anybody said to you, no matter how bad the traffic jam got, you know, no matter how bad somebody stomped on your tower and blew up your biggest building, you just would never get angry.

You couldn't get angry. You're incapable of getting pissed off. Which sounds really cool.

I mean, just to think about it once in a while is a really good exercise. You know? I'm going to reach a state, in my evolution spiritually, where no one and nothing could ever piss me off again.

I mean, that's worth it. That's worth all those inventive verb forms. You know?

You know? No, man, if you could take me to that, you know, thank you, you know? I mean, just that, where no one can irritate me anymore, that would be worth it, right?

That's Sosatango, okay? That's Nirvana. And you don't get there unless you think about emptiness a lot after you see it.

It takes years and years of work, after you see emptiness directly, to use it for other people, to use it against other people. Okay? To use emptiness against the person who irritates you, right?

It takes years. What do I mean, use it? I mean, you look at the person and you say, they're not there.

They're not there. They're not there. I mean, is that what you're saying?

Are you saying that's the emptiness that the person irritates you? No. The emptiness is that, show me a person who irritates you who's not coming from what you're doing yourself.

Show me a person who irritates you who's not coming from what you're doing yourself. And then you're like, uh, you know, uh, you're stuck, you know, you're stuck. Show me a person who irritates you who hasn't come from the way you're acting.

Uh, okay. There's no such thing. That's emptiness, okay?

That emptiness helps you achieve Nirvana, get it? Honestly. It's not like thinking about nothing or thinking nobody exists or thinking black, black, black, black, black.

Or letting your mind go into the core of reality. Just let go. They're gonna try to sell that to you later tonight.

Just let go. Into the realm of reality. So it's not like that.

It's like you're standing in front of a person who pisses you off. And they do piss you off. And they are irritating.

And they do exist. Really. And what they're saying is totally wrong and what they're doing is totally harmful to you.

And you're like you should get angry. Unless they're coming from you. It's called the water on the bathroom floor syndrome.

You walk into the bathroom and you slip and you fall on your butt and then you're like who's the asshole who put the water on my butt? And then you're like ooh, that was mean when I took a shower last night. I'm not such a bad person.

I mean, the door was cracked open. It doesn't really close properly. And so once you realize it's yourself doing it, you can't get mad anymore.

You won't get mad in the same way. You don't start screaming at Deshimama Deshimama! You put the water on the floor and you're so stupid!

You don't see that. You don't see it because it's yourself. So an Arya saw who put the water on the floor.

And Arya sees who put the water on the floor and they can't hide from it. No matter how hard they try they can't hide from it. They can sustain a jealousy for like an hour two hours three days but then it always brings them you know, or an anger.

They just can't sustain an anger. Because sooner or later Lord Krishna's going to say Geshe Michael who put the irritated person in front of you? And then you're stuck.

You can't say anything. Then you have to stop being angry or trying. Okay.

So that's the idea here. That's what you get rid of when you reach Nirvana. What do you get rid of when you see emptiness directly?

What's he talking about here? What's one negative emotion that you can never have again once you see emptiness directly? And an intellectual belief that the thing is coming from its own side.

Intellectually if Lama Krishna says Okay, Geshe Michael honestly intellectually is what irritates you coming from somewhere someone else or from you? And then I have to say Well, you know I've studied all this Intellectually I know it's coming from me. Emotionally the person's an asshole.

You know what I mean? It's different. It's just different.

You can't But intellectually once you see emptiness directly and then someone questions you clearly and directly you know Do you really believe that this person's not coming from you? You have to say I know they are. I know they are.

You can never again answer honestly Oh, 50% is coming from them or 25% is coming from them or anyone from Idaho that's coming from them. You can't say that honestly after you see emptiness directly. Okay?

That's what it means when an emptiness character arises at the end of an emotion. That's what it means here when they say an emptiness which characterizes the end of an emotion. That Arya has understood the emptiness of the irritating person so they can no longer have the emotion attached to that which is believing that the person is irritating from their own side.

Okay? The emptiness pertains to the end of the emotion. Because of the emptiness because of the understanding of that emptiness they can no longer sustain that emotion.

If their mind is clear. You know, if they're tired and they're cranky and they're not feeling too much like an Arya today they can get angry. But the emotion of believing that the person is coming from their own side they can't sustain that.

Because they saw. Okay? Got it?

Okay, now we're actually going to do some new fresh class. We have about another what time did I say? Oh, good.

We'll do like another 15 minutes. Oh, your class is not ready so I should go on? Okay.

Okay. One. We're going to read this together.

Okay, if you've never read Tibetan before, here's the rule. Just read what you see. And then...

No, read what you see. And then you'll figure out after a while that many of the letters in the beginning of the words are supposed to be silent.

[Speaker 2]
You know?

[Speaker 1]
You will say, I know. And then the person next to you who knows Tibetan they'll say, I know. And then you'll figure out that K is silent.

Okay? And just get... You'll figure it out.

Okay, don't stress. One, two, three, slow. DANG PO MUNG SUM DU TOG PAS TE CHEN GYI DONG LAM DE RAK PAS LAM DEN DANG CHI MA MUNG SUM DU TOG PAS TE CHEN GYI DONG LAM RAK PAS LAM DEN YIN DE So this is a thing that debaters do when they end a reason.

[Speaker 2]
You know?

[Speaker 1]
Ah, you are stupid because you never agree with me. And then you slap your hands and you say, CHI, okay? Say, CHI.

[Speaker 2]
CHI.

[Speaker 1]
CHI. And ideally, it's not... We make fun of the freshmen in the debate round.

They're like, YIN DE YIN TE YIN YIN TE YIN YIN TE YIN Take your glasses off. Get your hand back here. KICK SOME ASS YIN DE YIN DE Okay?

All right? Like that. A little bit of HONK's punch.

Okay. Okay. So he's going to try to distinguish between the PAH, the truth of the PAH in its gross form.

Gross means obvious, right? Here he's sort of tending towards you don't have to be the right to see that. And then he's going to say there's a subtle form which you do have to be the right to see.

Something like that, OK? Gross means more obvious. Subtle means less obvious, OK?

And it's going to distinguish between a gross form of the truth of the path and a subtle form of the truth of the path, right? Is the truth of the path a truth? Always.

No, not really, because seeing it indirectly is the truth of the path. Get it? Just keep that in mind about the Aryan truth.

Keep that in mind about the four Aryan truths, OK? It's not that they aren't statements. They are statements.

There is a path. There is a way to stop your pain. There is a way to stop your pain.

That's a statement. That's a truth. But the actual perception of emptiness is also long-dead.

It's also the truth of the path. You've got to get used to that. The actual thing itself, and not just a statement about it, is also the truth of the path, OK?

Got it? You have to get used to that. So when you see the first at the path of seeing in the greater way, then that's the truth of the path.

That's the gross form, obvious form. There's a couple of modifiers here. What do you call them?

Qualifiers here that you need to be aware of. One is, he didn't say path of seeing. He said path of seeing of the greater way.

What's the difference between the path of seeing in the greater way and the path of seeing in the lesser way? Motivation. Yeah.

Yeah. What's your motivation when you see emptiness? Do you want to save the world or not?

Do you want to save the world or not? Now, what's your motivation when you see it? Why did you see it?

Why did you try to see emptiness? Why were you trying to see emptiness? What did you have in mind when you started your meditation this morning?

Was it a habit? Was it that Mama Christi's going to yell at you if you don't do your meditation? Was it out of a feeling of obligation that you're sort of committed to do a daily meditation, and if you don't do it, you feel like you've been lying?

Or is it because you know it's how to save the world? And then if you saw emptiness during that meditation, you would be on the path of seeing in the greater way. If you went into the meditation wanting to save the world with the meditation.

I don't think meditation is difficult, or yoga, or a daily yoga practice. We did dharma mentor today, I forgot it, I don't know how. But it's not so hard if you go into it thinking, this could save the world.

This could save the world. This could stop all the pain in the family I grew up in. My mom, my dad, I could help everybody.

If I did this right, I could save my mom and dad. There's still time. So if that's your motivation and you see emptiness directly, then you're on the path of the higher way.

OK? What's the other qualifier here? Gross is a qualifier.

Directly is a qualifier. It wasn't intellectual, it wasn't during class. It was in a deep student meditation.

But how about the former? He's distinguishing, he's distinguishing, he's going to draw the distinction. One path of seeing is gross.

One path of seeing is subtle. And the only thing that's going to distinguish them is what they're looking at, what they're looking at. But I thought that they're always the same.

I thought the path of seeing was always focused on emptiness. I mean, that's the path of seeing is, you know? Like, what are you doing here?

What are you trying to pass something off on us here? I talked about it at the church a couple of days ago. Like, what did I say about dealing with your boss at work, at a vacation?

Yeah. You take a report about the profit you made him the last six months, like half a million dollars. And you wait until his body reaches that life.

And then you say, by the way, can I have a vacation with you? And he's like, god damn, half a million dollars. And you're like, I got my remark here, and you're happy you're taking him.

And you give him a special examination. He's like, once he gets in, I'm going to show this guy a scene, and I'm going to have to go.

[Speaker 2]
And he's like, cool, you know?

[Speaker 1]
He sees how much money he made, and he's like, cool. And I'm like, thanks, you know? And then he always asks me later, did I agree to that?

And I'm like, yeah, you agreed to that. He's trying to do the same thing here. He's like, oh, girl's about to see you.

You just have to say, former. And then, so and so, you know, whatever. And then you've got to stop, and you've got to say, wait a minute, what is former?

What is latter? What do you mean, former or latter? I thought that this thing was saying emptiness.

You know? Ready? Where do we have to go?

Back. We've got to go back. What the hell is a former?

We've got to go back, and we find former. OK, here we go. I bet it's right in here somewhere.

What is missing in the first half of this paragraph? There's an emptiness being mentioned. What is missing?

Whenever you say emptiness, you've got to say, of what? What's missing? What's missing?

What did we think was there, which is not there? How about if I say it that way?

[Speaker 2]
The person who is not standing is a controller.

[Speaker 1]
Yeah. Hang on. The first half of the paragraph is saying, there is no controller.

There's nobody who's in charge of Michael's body and mind. Stuff just comes out of his mouth. He's watching the stuff come out of his mouth, as much as you are.

No, because his karma is spouting out, depending on how much he's taught people or helped people get their books out, or something like that. You know? Like that.

He's just as surprised at what comes out as you are. Really. There is no controller.

He doesn't think and then say something. I'm a moment behind me. I'm always a millisecond behind me.

I'm watching what's happening. I'm the witness of what's happening. I'm not the person who's talking.

That person doesn't exist. The person who decides to say something doesn't exist. Michael is watching what my karma throws out.

What my karma spews forth at any given moment. I'm just like, wow, that was cool. Or wow, that's not so good.

Not really, right? I'm a victim of my karma. I'm at the mercy of my karma.

I have to watch Michael be good or bad, happy or sad, pleasant or decidedly unpleasant, just from my past karma. And that's what I have to put up with. I have to watch it.

There is no Michael who decides that Keshe Michael is going to be pleasant tonight. Because he can't be. Because he tries and he can't be.

Like that, okay? That's one kind of absence, got it? What was the second absence mentioned in the paragraph?

I have time to eat a cookie, because you can't do it that fast.

[Speaker 2]
An intellectual person. Can you prove to yourself intellectually that they can't hold, that it's not the direct perception, that they're not there?

[Speaker 1]
There's two kinds of gacchas. You know the two kinds of gacchas. What are they?

Ritve gaccha. Ritve gaccha? Ritve gaccha?

[Speaker 2]
Lange gaccha.

[Speaker 1]
The usual gaccha we talk about is Ritve gaccha. The thing you thought was there which you figured out wasn't there. That Ritva is Ritva Svaha, not Ritva.

And it means the thing you figured out that the guy that you thought was driving the crane isn't there. You got a taste of it just now when I was talking about me not being able to control what I say. I'm just watching what's coming out.

It's coming out from my past karma. I'm a millisecond behind. The watcher is a millisecond behind.

I don't control what comes out. How can I control what comes out? How can I control what came out a second ago?

If I'm one moment ahead of that. Or after that, I should say. How can I control it?

It's happening. It's already happened by the time I'm aware of it. You see?

Like that. There is no driver. There is no talker.

There is nobody. That's Ritve gaccha. What's Lange gaccha?

[Speaker 2]
The thing you get rid of on the bed.

[Speaker 1]
The what?

[Speaker 2]
The thing you get rid of on the bed. The wrong idea.

[Speaker 1]
Yeah, the wrong way of thinking. I should try harder to say nice things. I should prepare for my class.

I should prepare more for my class. I should have started last week. I should have read everything over carefully.

You know? I should block out all other needs of other people. And I should concentrate on my class.

You know? I should translate every word just right. And I should be all prepared to say the right thing.

I should have a script ready. You know? Then the class would be alright.

Right? No, we believe that. And that's ignorance.

Right? The way to have a nice class as a teacher is to make sure other people have nice classes. I should spend my day translating a class for somebody else.

That they have to prepare on Saturday. Right? That's the way my class go well.

Because I'm not controlling what I say. It's just coming out from karma. Of how well I've taken care of other people who need to prepare for their class.

You see? It's just karma. It's not that I decide to say something.

You see what I mean? It's just that. So what happens if I screw up in the class and I don't talk to somebody?

What happens? How should I feel? If today I did the right thing and I concentrated on someone else's needs and then tonight I get up here and the class doesn't go so well What should I think?

How do I think? If I'm an Aryan, how do I think? I'll give you a choice.

I should prepare more for next week. I'm starting on Tuesday now. I used to start at 5.30 on Monday. But now I'm really going to start earlier. That's one choice. Or should I be thinking You know, I really stuck Venerable Jigme last time.

I didn't get her class ready. I really stuck her. I should work harder.

I should get her class ready. Which one? Yeah, the latter one.

Anyway, an Aryan knows where the problem's coming from so they don't get upset. They don't get upset. They don't have the state of mind that gets upset over something because they understand where it's coming from.

They're not worried about the bad class. Did they have a bad class because they didn't prepare? No, it has nothing to do with it.

So they don't have the, what do you call it? They don't get, what do you call it? They don't have an anxiety attack about Oh, my class didn't go so well.

Because they know Oh, next week I should have worked harder on someone else's class. I should have helped someone else facilitate their class. You see what I mean?

Got it? So, not only is there no driver of the teaching, not only is there no driver of the teaching but now there's no stress about the teaching. You see?

Those are two gotchas. Got it? But there's a big difference between them.

The first one never existed, the second one certainly did. Got it? The first one never existed, the second one certainly did.

What do you mean? There never was a Geshe Michael who was planning what he was saying. There never was.

And there never will be. Okay? But did the stress exist before?

Yeah. And because I understand number one, now I can I can gotcha the second. I can gotcha the second.

The second is also a gotcha. Got it? Yeah, based on the first.

The Geshe Michael that I thought was there was causing me all the stress. Now that I understand there's nobody controlling the class, there's no stress. But of course you have to go one more step.

Meaning, I should work harder on helping other Diamond Mountain people who are teaching. Right? I should work harder to make posters for them, to make sure their gig goes well, to like put $10 in the thing, to help them with their expenses on their airfare to get to their class.

You know? You want to be a great teacher? You want to have great classes?

You want all your students to be like laughing and happy? Ignore your class. And help someone else's class.

Got it? Then you don't have stress. The two gotchas have been eliminated.

Now, final question. Is one of those ideas easier to understand than the other? Is one more evident than the other?

What was the first one? Geshe Michael can't control what's coming out of his mouth. What was the second one?

Therefore there's no point to stress about it. Which is easier to see? Well, let's see what he said.

The path of seeing of the greater way where we perceive the former where now we know what the former was. What is the former? A Geshe Michael who controlled his class.

A Geshe Michael who controlled what was coming out of his mouth. Who never existed and never could exist. Understand that and that is a path.

Understand that and that is a path. Understanding What does that mean? Understanding and path are synonyms in Buddhist.

Understanding and path I was with Peter and Peter is with me. are are the same thing. They said our P.O.F.S. students came to this holiness teaching and I'm like, excuse me? I'm P.O.F.S. students. Excuse me? Path.

So, understanding and path are the same in Buddhism. To have a sudden understanding is for the path. That is a path.

There is no other path. Path in Buddhism is not the list of instructions in the Lama and Chenmo. It's not that.

Path is right. When a light comes on in your head, that's a path. That's a Buddhist path.

So, the truth of the path in the first case was Oh, there is no Geshe Michael who controls what we say. Guess what this next sentence is going to say. You can repeat everything, right?

There is only one word different. The path, well, two words. See?

On the way, when we proceed the ladder directly is an example of the tower? What's the Sanskrit? Sukshma.

Say, Sukshma. Some form of the Oops. That's a new...

I'm not going to read that in Microsoft. It's an example of the cell phone adventure. Then we have an image here.

So, we'll stick something up here. And that's true. OK?

So, what's more rare? Someone who figured out that Geshe Michael doesn't really control what he's saying in class. Or someone who has gone beyond all feelings of stress because they saw that they don't control what they say in class.

Yeah, the second one is harder. The second one is worse though. In the first case, they had a breakthrough about what's not there.

In the second case, they had a change, a very fundamental change in their personality because of what they understood wasn't there. Got it? So, the second is harder.

Then when he says characterized by, you see, it just means he's now a cooler person because of what he saw wasn't there. Got it? Got it?

I mean, they use difficult language, but that's all it means. It's harder to not be stressed because you saw that you don't control what you say than to figure out you don't control what you say. It's one more step.

It's almost a difference between tong rong and gong rong, between path of seeing and path of doing. But now, shall I stall a little bit more? You're okay?

Okay, I like that too. We'll stop there. If you keep thinking about this stuff, you'll get blind.

But no, I just gave you a way not to be stressed about your classes. A lot of people here are learning to teach. A lot of people sometimes don't feel comfortable getting up to teach.

Like it's a big deal for some people to get up and teach. They feel overwhelmed or they feel stressed when they have to teach. And don't forget this class because in this class we established that you can't control what you're going to say anyway.

[Speaker 2]
Didn't we?

[Speaker 1]
Didn't we establish that you can't control what you're going to say anyway? Yeah, not the way you thought. Not the way you thought.

Got it? Is it possible to have a good class that you planned and controlled? Yeah, it's just a different approach to the control.

How do you control? You devote all your time to making someone else's class come off well. And don't worry about your class.

Then you'll get up there and God will take control of you. And you'll say, Wow, look at what I'm saying. I can't believe it.

No, really. What do you call that? What do you call that?

You're like channel. You'll be channeling some higher power. Really, really.

Yeah, it's a divided dimension. You want to be a fine teacher? You want to be an inspiring teacher?

You want to change the world and have thousands of people listening to you? Then stop preparing your own class. And work on someone else's class.

Help them succeed in their class. Does that mean you don't have to study Tibetan? No, he's talking about it.

But no. We have an old friend in the Bahamas. Every time we go there, he's coming to the ashram to teach.

He's a Christian minister. He's 90? How old is Reverend Halpern?

[Speaker 2]
He came to us.

[Speaker 1]
He's beyond our age. No, he came to eat dinner with us. He's been there.

We've been going there how long? 20 years? 15 years?

Something like that. And he's been there. He gives a talk there once a week to the Hindu ashram.

And then we had dinner with him and I said, you know, Father Halpern, tell me, what's this secret? You give such beautiful talks. What is it?

He says, us just helps other people. And I never think about it. I get up there and God takes control.

And it really is true. He just channels for something higher, you know? Because he's been helping.

He's raised, Diamond Mountain gave a donation to his project. He has raised tens of thousands of orphans over his life. In 90 years he has been helping tens of thousands of orphans in Bangladesh.

That's his thing. And then when he gets up, God just takes over. And he didn't study harder or memorize the Bible, you know, like that.

If you do the good things for other people, then you will be attracted to memorize the Bible and it will come easily, you see? And if you don't help other people and you try to memorize, it won't come easily. So if you have trouble memorizing, I'm going to do that for the rest of my life.

Okay, you know what? She didn't like it.

[Speaker 2]
Okay.

[Speaker 1]
Okay, we'll do it one more time. We'll give away the good karma.

[Speaker 2]
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