Subtitles
I have often puzzled and puzzled about 00:00:00
I have often puzzled and puzzled about 00:00:13
I have often puzzled and puzzled about what it must be like to go to sleep and 00:00:13
what it must be like to go to sleep and 00:00:17
what it must be like to go to sleep and never wake up to be simply not there 00:00:17
never wake up to be simply not there 00:00:24
never wake up to be simply not there forever and ever after all one has some 00:00:24
forever and ever after all one has some 00:00:30
forever and ever after all one has some intimation of this by the interval that 00:00:30
intimation of this by the interval that 00:00:33
intimation of this by the interval that separates going to sleep from waking 00:00:33
separates going to sleep from waking 00:00:36
separates going to sleep from waking when we don't have any dreams but go to 00:00:36
when we don't have any dreams but go to 00:00:39
when we don't have any dreams but go to sleep and then suddenly we're there 00:00:39
sleep and then suddenly we're there 00:00:43
sleep and then suddenly we're there again and in the interim there was 00:00:43
again and in the interim there was 00:00:45
again and in the interim there was nothing and if there was never any end 00:00:45
nothing and if there was never any end 00:00:51
nothing and if there was never any end to that interval if the waking up didn't 00:00:51
to that interval if the waking up didn't 00:00:54
to that interval if the waking up didn't happen that's such a curious thought and 00:00:54
happen that's such a curious thought and 00:01:01
happen that's such a curious thought and yet you know I believe that there 00:01:01
yet you know I believe that there 00:01:03
yet you know I believe that there although that's rather gloomy kind of 00:01:03
although that's rather gloomy kind of 00:01:06
although that's rather gloomy kind of consideration I found that's one of the 00:01:06
consideration I found that's one of the 00:01:09
consideration I found that's one of the most creative thoughts I ever thought in 00:01:09
most creative thoughts I ever thought in 00:01:11
most creative thoughts I ever thought in my life and I keep going back to it you 00:01:12
my life and I keep going back to it you 00:01:17
my life and I keep going back to it you know it's in line with a lot of the very 00:01:17
know it's in line with a lot of the very 00:01:20
know it's in line with a lot of the very fundamental questions that children ask 00:01:20
fundamental questions that children ask 00:01:23
fundamental questions that children ask when they say mommy who would I have 00:01:23
when they say mommy who would I have 00:01:27
when they say mommy who would I have been if you had married someone else 00:01:27
these are the kind of questions that 00:01:32
these are the kind of questions that 00:01:36
these are the kind of questions that make us puzzle profoundly about our 00:01:36
make us puzzle profoundly about our 00:01:39
make us puzzle profoundly about our existence and one of the reasons why I 00:01:39
existence and one of the reasons why I 00:01:42
existence and one of the reasons why I think thinking about not being about 00:01:42
think thinking about not being about 00:01:47
think thinking about not being about total non-existence is so creative is 00:01:47
total non-existence is so creative is 00:01:52
total non-existence is so creative is that in comparison with that thought the 00:01:52
that in comparison with that thought the 00:01:56
that in comparison with that thought the fact that we are seems 00:01:56
fact that we are seems 00:02:00
fact that we are seems kind of queer incredibly odd 00:02:00
but you know in the western world I 00:02:07
but you know in the western world I 00:02:09
but you know in the western world I suppose we have two dominant ideas about 00:02:09
suppose we have two dominant ideas about 00:02:15
suppose we have two dominant ideas about what happens to us when we die does the 00:02:15
what happens to us when we die does the 00:02:18
what happens to us when we die does the old-fashioned idea that after we die we 00:02:18
old-fashioned idea that after we die we 00:02:22
old-fashioned idea that after we die we go to another world 00:02:22
go to another world 00:02:23
go to another world I say old-fashioned not to say it's 00:02:23
I say old-fashioned not to say it's 00:02:27
I say old-fashioned not to say it's out-of-date we don't know what the 00:02:27
out-of-date we don't know what the 00:02:28
out-of-date we don't know what the answer to this is but that's the 00:02:28
answer to this is but that's the 00:02:32
answer to this is but that's the traditional answer of the Western world 00:02:32
traditional answer of the Western world 00:02:33
traditional answer of the Western world when you die you go to another life 00:02:33
when you die you go to another life 00:02:36
when you die you go to another life maybe heaven maybe purgatory 00:02:36
maybe heaven maybe purgatory 00:02:38
maybe heaven maybe purgatory maybe he'll who knows I think nowadays 00:02:38
maybe he'll who knows I think nowadays 00:02:42
maybe he'll who knows I think nowadays though the more general idea the more 00:02:42
though the more general idea the more 00:02:45
though the more general idea the more plausible idea to many people is that 00:02:45
plausible idea to many people is that 00:02:47
plausible idea to many people is that when we die we just cease to be that's 00:02:47
when we die we just cease to be that's 00:02:51
when we die we just cease to be that's all there is to it but we're inclined I 00:02:51
all there is to it but we're inclined I 00:02:54
all there is to it but we're inclined I think to have in our minds a picture of 00:02:54
think to have in our minds a picture of 00:02:56
think to have in our minds a picture of this which indeed is depressed of being 00:02:56
this which indeed is depressed of being 00:03:00
this which indeed is depressed of being shut up in the dark for always and 00:03:00
shut up in the dark for always and 00:03:02
shut up in the dark for always and always and always to be kind of buried 00:03:02
always and always to be kind of buried 00:03:04
always and always to be kind of buried alive in a blackness where we are blind 00:03:04
alive in a blackness where we are blind 00:03:07
alive in a blackness where we are blind deaf and dumb but somehow still 00:03:07
deaf and dumb but somehow still 00:03:10
deaf and dumb but somehow still conscious but in the Eastern world there 00:03:10
conscious but in the Eastern world there 00:03:16
conscious but in the Eastern world there are different ideas of this 00:03:16
the major Eastern idea is what is 00:03:21
the major Eastern idea is what is 00:03:24
the major Eastern idea is what is generally known as reincarnation of 00:03:24
generally known as reincarnation of 00:03:29
generally known as reincarnation of going through life after life after life 00:03:29
going through life after life after life 00:03:31
going through life after life after life in an endless series a process that is 00:03:31
in an endless series a process that is 00:03:35
in an endless series a process that is represented in this Japanese print of 00:03:35
represented in this Japanese print of 00:03:38
represented in this Japanese print of the Wheel of Life the Buddhist Wheel of 00:03:38
the Wheel of Life the Buddhist Wheel of 00:03:42
the Wheel of Life the Buddhist Wheel of Life this painting was lent to me by mr. 00:03:42
Life this painting was lent to me by mr. 00:03:47
Life this painting was lent to me by mr. and mrs. imam warith of Berkeley in 00:03:47
and mrs. imam warith of Berkeley in 00:03:50
and mrs. imam warith of Berkeley in California he used to be the priest of 00:03:50
California he used to be the priest of 00:03:52
California he used to be the priest of the Berkeley Buddhist church and it 00:03:52
the Berkeley Buddhist church and it 00:03:56
the Berkeley Buddhist church and it shows the wheel of stages of existence 00:03:56
shows the wheel of stages of existence 00:03:59
shows the wheel of stages of existence through which beings pass clutched by 00:03:59
through which beings pass clutched by 00:04:03
through which beings pass clutched by the great demon of impermanence this is 00:04:03
the great demon of impermanence this is 00:04:07
the great demon of impermanence this is rather an unusual representation of the 00:04:07
rather an unusual representation of the 00:04:09
rather an unusual representation of the Wheel of Life 00:04:09
Wheel of Life 00:04:10
Wheel of Life perhaps some of you have seen these 00:04:10
perhaps some of you have seen these 00:04:12
perhaps some of you have seen these before they usually have six divisions 00:04:12
before they usually have six divisions 00:04:16
before they usually have six divisions in the central part of the wheel here 00:04:16
in the central part of the wheel here 00:04:18
in the central part of the wheel here and this one happens to have five and 00:04:18
and this one happens to have five and 00:04:21
and this one happens to have five and it's the Chinese Japanese version of the 00:04:21
it's the Chinese Japanese version of the 00:04:25
it's the Chinese Japanese version of the Buddhist Wheel of Life whereas I think 00:04:25
Buddhist Wheel of Life whereas I think 00:04:28
Buddhist Wheel of Life whereas I think prints in books I know there was one 00:04:28
prints in books I know there was one 00:04:31
prints in books I know there was one some years ago in Life Magazine usually 00:04:31
some years ago in Life Magazine usually 00:04:33
some years ago in Life Magazine usually show the Tibetan version but what we 00:04:33
show the Tibetan version but what we 00:04:36
show the Tibetan version but what we have here and I think what I'll do is 00:04:36
have here and I think what I'll do is 00:04:39
have here and I think what I'll do is I'll explain to begin with the popular 00:04:39
I'll explain to begin with the popular 00:04:41
I'll explain to begin with the popular interpretation of it and then go on to 00:04:41
interpretation of it and then go on to 00:04:44
interpretation of it and then go on to see what more philosophical Buddhists 00:04:44
see what more philosophical Buddhists 00:04:47
see what more philosophical Buddhists think of it in a deeper way these then 00:04:47
think of it in a deeper way these then 00:04:51
think of it in a deeper way these then are the five or sometimes six realms of 00:04:51
are the five or sometimes six realms of 00:04:53
are the five or sometimes six realms of existence through which as I said beings 00:04:53
existence through which as I said beings 00:04:57
existence through which as I said beings pass through their various lives we 00:04:57
pass through their various lives we 00:05:01
pass through their various lives we could start here for example this is the 00:05:01
could start here for example this is the 00:05:02
could start here for example this is the human world and then next to this is the 00:05:02
human world and then next to this is the 00:05:07
human world and then next to this is the world of the Devas de vie a which we 00:05:07
world of the Devas de vie a which we 00:05:11
world of the Devas de vie a which we would translate into English as angel 00:05:11
would translate into English as angel 00:05:13
would translate into English as angel then this is the world of the animals 00:05:13
then this is the world of the animals 00:05:17
then this is the world of the animals this is the world that is sometimes 00:05:17
this is the world that is sometimes 00:05:19
this is the world that is sometimes called the hell's only that's not quite 00:05:19
called the hell's only that's not quite 00:05:21
called the hell's only that's not quite a correct term for it it should be 00:05:21
a correct term for it it should be 00:05:23
a correct term for it it should be called the world of the Purgatory's 00:05:23
called the world of the Purgatory's 00:05:25
called the world of the Purgatory's because in this scheme of the universe 00:05:25
because in this scheme of the universe 00:05:28
because in this scheme of the universe there is no everlasting state there is 00:05:28
there is no everlasting state there is 00:05:31
there is no everlasting state there is no everlasting heaven and there is no 00:05:31
no everlasting heaven and there is no 00:05:33
no everlasting heaven and there is no everlasting hell 00:05:33
everlasting hell 00:05:34
everlasting hell the demon of impermanence clutches the 00:05:34
the demon of impermanence clutches the 00:05:36
the demon of impermanence clutches the whole thing and they all terminate next 00:05:36
whole thing and they all terminate next 00:05:41
whole thing and they all terminate next to the hell's there is the realm of what 00:05:41
to the hell's there is the realm of what 00:05:43
to the hell's there is the realm of what are called Preta z-- p ret a they are 00:05:43
are called Preta z-- p ret a they are 00:05:47
are called Preta z-- p ret a they are frustrated spirits sometimes shown with 00:05:47
frustrated spirits sometimes shown with 00:05:50
frustrated spirits sometimes shown with very large stomachs and very tiny mouths 00:05:50
very large stomachs and very tiny mouths 00:05:53
very large stomachs and very tiny mouths enormous appetite but very small means 00:05:53
enormous appetite but very small means 00:05:57
enormous appetite but very small means of satisfying and the idea is you see 00:05:57
of satisfying and the idea is you see 00:06:01
of satisfying and the idea is you see that in the course of his development 00:06:01
that in the course of his development 00:06:06
that in the course of his development the individual goes through life after 00:06:06
the individual goes through life after 00:06:11
the individual goes through life after life if he does well he ascends towards 00:06:11
life if he does well he ascends towards 00:06:13
life if he does well he ascends towards the heavens if he does ill he descends 00:06:13
the heavens if he does ill he descends 00:06:17
the heavens if he does ill he descends to the hells or he may fall from the 00:06:17
to the hells or he may fall from the 00:06:21
to the hells or he may fall from the human state to the animal state or fall 00:06:21
human state to the animal state or fall 00:06:24
human state to the animal state or fall from the human state to the state of the 00:06:24
from the human state to the state of the 00:06:26
from the human state to the state of the ghosts but the point that has to be 00:06:26
ghosts but the point that has to be 00:06:33
ghosts but the point that has to be remembered in the Buddhist idea of 00:06:33
remembered in the Buddhist idea of 00:06:37
remembered in the Buddhist idea of transmigration or reincarnation is that 00:06:37
transmigration or reincarnation is that 00:06:41
transmigration or reincarnation is that you can never stop anywhere you may 00:06:41
you can never stop anywhere you may 00:06:45
you can never stop anywhere you may ascend to heaven but what goes up must 00:06:45
ascend to heaven but what goes up must 00:06:47
ascend to heaven but what goes up must eventually come down you may descend to 00:06:47
eventually come down you may descend to 00:06:49
eventually come down you may descend to hell but what goes down must eventually 00:06:49
hell but what goes down must eventually 00:06:52
hell but what goes down must eventually come up and so one goes on and on moving 00:06:52
come up and so one goes on and on moving 00:06:57
come up and so one goes on and on moving through these various worlds until in 00:06:57
through these various worlds until in 00:06:59
through these various worlds until in Buddhist ideas you become sufficiently 00:06:59
Buddhist ideas you become sufficiently 00:07:03
Buddhist ideas you become sufficiently awakened to become a Buddha one who is 00:07:03
awakened to become a Buddha one who is 00:07:07
awakened to become a Buddha one who is released from the wheel and who does not 00:07:07
released from the wheel and who does not 00:07:11
released from the wheel and who does not fall anymore into the sequence of 00:07:11
fall anymore into the sequence of 00:07:13
fall anymore into the sequence of rebirths that enters the eternal state 00:07:13
rebirths that enters the eternal state 00:07:16
rebirths that enters the eternal state of Nirvana now if you will look closer 00:07:16
of Nirvana now if you will look closer 00:07:20
of Nirvana now if you will look closer again you will see that there are a 00:07:20
again you will see that there are a 00:07:21
again you will see that there are a number of figures round the outside of 00:07:21
number of figures round the outside of 00:07:24
number of figures round the outside of the wheel and these represent what is 00:07:24
the wheel and these represent what is 00:07:27
the wheel and these represent what is called the twelve fold chain of 00:07:27
called the twelve fold chain of 00:07:31
called the twelve fold chain of dependent origination that is to say 00:07:31
dependent origination that is to say 00:07:35
dependent origination that is to say they are a series of Link's which form 00:07:35
they are a series of Link's which form 00:07:41
they are a series of Link's which form what might be called the sequence of 00:07:41
what might be called the sequence of 00:07:43
what might be called the sequence of life they are as it were a schematic 00:07:43
life they are as it were a schematic 00:07:46
life they are as it were a schematic diagram of the force of 00:07:46
diagram of the force of 00:07:48
diagram of the force of process that keeps this wheel rotating 00:07:48
process that keeps this wheel rotating 00:07:50
process that keeps this wheel rotating and the chain starts with a demon down 00:07:50
and the chain starts with a demon down 00:07:57
and the chain starts with a demon down at the bottom here who represents 00:07:57
at the bottom here who represents 00:07:59
at the bottom here who represents ignorance or perhaps unconsciousness the 00:07:59
ignorance or perhaps unconsciousness the 00:08:03
ignorance or perhaps unconsciousness the state of not-knowing then next in order 00:08:03
state of not-knowing then next in order 00:08:06
state of not-knowing then next in order you will see a potter's wheel and this 00:08:06
you will see a potter's wheel and this 00:08:09
you will see a potter's wheel and this represents potentialities of life next 00:08:09
represents potentialities of life next 00:08:14
represents potentialities of life next comes a monkey who represents 00:08:14
comes a monkey who represents 00:08:17
comes a monkey who represents consciousness a man in a boat for some 00:08:17
consciousness a man in a boat for some 00:08:23
consciousness a man in a boat for some reason this represents the combination 00:08:23
reason this represents the combination 00:08:26
reason this represents the combination of name and form words bringing out 00:08:26
of name and form words bringing out 00:08:31
of name and form words bringing out shapes words identifying shapes and 00:08:31
shapes words identifying shapes and 00:08:34
shapes words identifying shapes and things in the world 00:08:34
things in the world 00:08:36
things in the world here comes sense consciousness the five 00:08:36
here comes sense consciousness the five 00:08:39
here comes sense consciousness the five senses a man's body with the senses 00:08:39
senses a man's body with the senses 00:08:41
senses a man's body with the senses exposed and here comes contact a pair of 00:08:41
exposed and here comes contact a pair of 00:08:47
exposed and here comes contact a pair of lovers after this there comes perception 00:08:47
lovers after this there comes perception 00:08:51
lovers after this there comes perception I am not quite sure what the symbol in 00:08:51
I am not quite sure what the symbol in 00:08:55
I am not quite sure what the symbol in this wheel is it seems to show a man 00:08:55
this wheel is it seems to show a man 00:08:58
this wheel is it seems to show a man with a sword behind a screen and two 00:08:58
with a sword behind a screen and two 00:08:59
with a sword behind a screen and two women playing in front of the screen the 00:08:59
women playing in front of the screen the 00:09:02
women playing in front of the screen the usual symbol you find here for 00:09:02
usual symbol you find here for 00:09:04
usual symbol you find here for perception is a man with an arrow in his 00:09:04
perception is a man with an arrow in his 00:09:08
perception is a man with an arrow in his eye 00:09:08
eye 00:09:09
eye showing the pain involved in the 00:09:09
showing the pain involved in the 00:09:12
showing the pain involved in the perception of the world the next in the 00:09:12
perception of the world the next in the 00:09:14
perception of the world the next in the link is desire it shows a woman with 00:09:14
link is desire it shows a woman with 00:09:19
link is desire it shows a woman with twins the next one here is called 00:09:19
twins the next one here is called 00:09:25
twins the next one here is called grasping and that shows a man with a 00:09:25
grasping and that shows a man with a 00:09:28
grasping and that shows a man with a basket into which he is trying to get 00:09:28
basket into which he is trying to get 00:09:30
basket into which he is trying to get the fruits of life and then as we come 00:09:30
the fruits of life and then as we come 00:09:33
the fruits of life and then as we come over round the wheel we get a figure 00:09:33
over round the wheel we get a figure 00:09:37
over round the wheel we get a figure which means growth I think this is one 00:09:37
which means growth I think this is one 00:09:41
which means growth I think this is one of the gods of prosperity but it means 00:09:41
of the gods of prosperity but it means 00:09:44
of the gods of prosperity but it means growth the fullness of life here is 00:09:44
growth the fullness of life here is 00:09:47
growth the fullness of life here is birth a woman in partition here is old 00:09:47
birth a woman in partition here is old 00:09:51
birth a woman in partition here is old age and then although the final stage of 00:09:51
age and then although the final stage of 00:09:56
age and then although the final stage of the links of dependent origination as 00:09:56
the links of dependent origination as 00:09:59
the links of dependent origination as they are 00:09:59
they are 00:10:00
they are really drawn shows this one as the last 00:10:00
really drawn shows this one as the last 00:10:02
really drawn shows this one as the last and calls it old age and death in this 00:10:02
and calls it old age and death in this 00:10:06
and calls it old age and death in this particular wheel they've been spread out 00:10:06
particular wheel they've been spread out 00:10:07
particular wheel they've been spread out so that you get old age grief now excuse 00:10:07
so that you get old age grief now excuse 00:10:14
so that you get old age grief now excuse me this is sickness old age sickness 00:10:14
me this is sickness old age sickness 00:10:17
me this is sickness old age sickness death grief compassion suffering and 00:10:17
death grief compassion suffering and 00:10:25
death grief compassion suffering and again back into ignorance 00:10:25
again back into ignorance 00:10:27
again back into ignorance here's another figure of ignorance the 00:10:27
here's another figure of ignorance the 00:10:29
here's another figure of ignorance the camel being led by a blind man now what 00:10:29
camel being led by a blind man now what 00:10:34
camel being led by a blind man now what I want you to notice particularly about 00:10:34
I want you to notice particularly about 00:10:36
I want you to notice particularly about this is that the chain represents what 00:10:36
this is that the chain represents what 00:10:43
this is that the chain represents what is called in Sanskrit the process of 00:10:43
is called in Sanskrit the process of 00:10:47
is called in Sanskrit the process of karma I'm going to write that word 00:10:47
karma I'm going to write that word 00:10:49
karma I'm going to write that word because it's very fundamental to an 00:10:49
because it's very fundamental to an 00:10:52
because it's very fundamental to an understanding of this whole problem 00:10:52
karma 00:10:56
is sometimes understood and maybe your 00:11:04
is sometimes understood and maybe your 00:11:06
is sometimes understood and maybe your ordinary dictionaries give it to you as 00:11:06
ordinary dictionaries give it to you as 00:11:08
ordinary dictionaries give it to you as the law of cause and effect but actually 00:11:08
the law of cause and effect but actually 00:11:11
the law of cause and effect but actually it comes from the root three which in 00:11:11
it comes from the root three which in 00:11:20
it comes from the root three which in Sanskrit means to act or to do and the 00:11:20
Sanskrit means to act or to do and the 00:11:27
Sanskrit means to act or to do and the basic idea of karma is that it is action 00:11:27
basic idea of karma is that it is action 00:11:31
basic idea of karma is that it is action which always involves the necessity for 00:11:31
which always involves the necessity for 00:11:34
which always involves the necessity for other action as the Buddha once 00:11:34
other action as the Buddha once 00:11:38
other action as the Buddha once expressed it this arises that becomes 00:11:38
expressed it this arises that becomes 00:11:42
expressed it this arises that becomes now this isn't quite the same thing as 00:11:42
now this isn't quite the same thing as 00:11:44
now this isn't quite the same thing as cause and effect it is rather the idea 00:11:44
cause and effect it is rather the idea 00:11:47
cause and effect it is rather the idea of linkage for example when I pick up 00:11:47
of linkage for example when I pick up 00:11:51
of linkage for example when I pick up this brush I lift it by one end and the 00:11:51
this brush I lift it by one end and the 00:11:57
this brush I lift it by one end and the other end comes up now we could say this 00:11:57
other end comes up now we could say this 00:12:01
other end comes up now we could say this is cause and effect well though this 00:12:01
is cause and effect well though this 00:12:03
is cause and effect well though this would be a rather cumbersome way of 00:12:03
would be a rather cumbersome way of 00:12:04
would be a rather cumbersome way of thinking about it I could say for 00:12:04
thinking about it I could say for 00:12:06
thinking about it I could say for example that the coming up of the brush 00:12:06
example that the coming up of the brush 00:12:08
example that the coming up of the brush at this end is the effect of the cause 00:12:08
at this end is the effect of the cause 00:12:11
at this end is the effect of the cause my lifting it at this end but we don't 00:12:11
my lifting it at this end but we don't 00:12:15
my lifting it at this end but we don't ordinarily think so complicatedly about 00:12:15
ordinarily think so complicatedly about 00:12:17
ordinarily think so complicatedly about it we think in a simpler fashion namely 00:12:17
it we think in a simpler fashion namely 00:12:19
it we think in a simpler fashion namely that to pick up this end is also to lift 00:12:19
that to pick up this end is also to lift 00:12:23
that to pick up this end is also to lift up that end because it's all one so in 00:12:23
up that end because it's all one so in 00:12:27
up that end because it's all one so in the same way Buddhists and Hindus who 00:12:27
the same way Buddhists and Hindus who 00:12:32
the same way Buddhists and Hindus who follow the idea of karma believe that 00:12:32
follow the idea of karma believe that 00:12:37
follow the idea of karma believe that life and death involve each other in the 00:12:37
life and death involve each other in the 00:12:43
life and death involve each other in the same way that the two ends of the brush 00:12:43
same way that the two ends of the brush 00:12:46
same way that the two ends of the brush lifting up one involves lifting up the 00:12:46
lifting up one involves lifting up the 00:12:48
lifting up one involves lifting up the other so in this way living involves 00:12:48
other so in this way living involves 00:12:51
other so in this way living involves dying we wouldn't say that the cause of 00:12:51
dying we wouldn't say that the cause of 00:12:54
dying we wouldn't say that the cause of death is birth but birth and death go 00:12:54
death is birth but birth and death go 00:12:57
death is birth but birth and death go together and they are inseparable and so 00:12:57
together and they are inseparable and so 00:13:00
together and they are inseparable and so if we will look again for a moment at 00:13:00
if we will look again for a moment at 00:13:02
if we will look again for a moment at the wheel we can see that there are 00:13:02
the wheel we can see that there are 00:13:05
the wheel we can see that there are these important phases of it all 00:13:05
these important phases of it all 00:13:09
these important phases of it all together here it ends with the sequence 00:13:09
together here it ends with the sequence 00:13:12
together here it ends with the sequence of pictures representing death and 00:13:12
of pictures representing death and 00:13:15
of pictures representing death and suffering and its attendant greed 00:13:15
suffering and its attendant greed 00:13:17
suffering and its attendant greed ending in the blind man leading the 00:13:17
ending in the blind man leading the 00:13:20
ending in the blind man leading the camel and the demon which together 00:13:20
camel and the demon which together 00:13:24
camel and the demon which together represent ignorance or unconsciousness 00:13:24
represent ignorance or unconsciousness 00:13:27
represent ignorance or unconsciousness but once again here we have the 00:13:27
but once again here we have the 00:13:30
but once again here we have the potentiality of life and then the monkey 00:13:30
potentiality of life and then the monkey 00:13:35
potentiality of life and then the monkey representing consciousness all these 00:13:35
representing consciousness all these 00:13:37
representing consciousness all these things are looked upon as linked and 00:13:37
things are looked upon as linked and 00:13:41
things are looked upon as linked and therefore inseparable and thus you see 00:13:41
therefore inseparable and thus you see 00:13:47
therefore inseparable and thus you see we don't look upon ignorance as the 00:13:47
we don't look upon ignorance as the 00:13:50
we don't look upon ignorance as the first step or the first link in the 00:13:50
first step or the first link in the 00:13:53
first step or the first link in the chain from a chronological point of view 00:13:53
chain from a chronological point of view 00:13:55
chain from a chronological point of view we only start numbering this the chain 00:13:55
we only start numbering this the chain 00:13:58
we only start numbering this the chain the steps of the chain here because one 00:13:58
the steps of the chain here because one 00:14:01
the steps of the chain here because one has to begin somewhere when one's 00:14:01
has to begin somewhere when one's 00:14:02
has to begin somewhere when one's talking and so the basic idea of this 00:14:02
talking and so the basic idea of this 00:14:10
talking and so the basic idea of this link is interrelatedness interlocked so 00:14:10
link is interrelatedness interlocked so 00:14:16
link is interrelatedness interlocked so that death and life as i said imply each 00:14:16
that death and life as i said imply each 00:14:21
that death and life as i said imply each other so that you might speaking from 00:14:21
other so that you might speaking from 00:14:24
other so that you might speaking from the standpoint of indian philosophy of 00:14:24
the standpoint of indian philosophy of 00:14:27
the standpoint of indian philosophy of hinduism or buddhism you might pick an 00:14:27
hinduism or buddhism you might pick an 00:14:29
hinduism or buddhism you might pick an argument with hamlet and say to be or 00:14:29
argument with hamlet and say to be or 00:14:32
argument with hamlet and say to be or not to be is not the question these are 00:14:33
not to be is not the question these are 00:14:35
not to be is not the question these are not alternatives they are things that go 00:14:35
not alternatives they are things that go 00:14:38
not alternatives they are things that go together just like up and down back in 00:14:38
together just like up and down back in 00:14:41
together just like up and down back in front solid and space now there's 00:14:41
front solid and space now there's 00:14:45
front solid and space now there's another aspect to karma which needs to 00:14:45
another aspect to karma which needs to 00:14:49
another aspect to karma which needs to be considered here and that is that 00:14:49
be considered here and that is that 00:14:52
be considered here and that is that karma also involves the idea of the 00:14:52
karma also involves the idea of the 00:14:57
karma also involves the idea of the continuity of pattern you know strictly 00:14:57
continuity of pattern you know strictly 00:15:02
continuity of pattern you know strictly speaking Buddhists don't believe that 00:15:02
speaking Buddhists don't believe that 00:15:06
speaking Buddhists don't believe that there is any soul entity which passes 00:15:06
there is any soul entity which passes 00:15:09
there is any soul entity which passes from one life to another there is no 00:15:09
from one life to another there is no 00:15:12
from one life to another there is no sort of fixed I or fixed ego which once 00:15:12
sort of fixed I or fixed ego which once 00:15:18
sort of fixed I or fixed ego which once was an animal and then became a man and 00:15:18
was an animal and then became a man and 00:15:20
was an animal and then became a man and then became an angel and then eventually 00:15:20
then became an angel and then eventually 00:15:21
then became an angel and then eventually became a Buddha or something like that 00:15:21
became a Buddha or something like that 00:15:24
became a Buddha or something like that the idea of karma as the linking fact 00:15:24
the idea of karma as the linking fact 00:15:28
the idea of karma as the linking fact between the various lives is what we 00:15:28
between the various lives is what we 00:15:31
between the various lives is what we might call continuity of pattern for 00:15:31
might call continuity of pattern for 00:15:35
might call continuity of pattern for example consider an army regiment a 00:15:35
example consider an army regiment a 00:15:40
example consider an army regiment a certain regiment goes on year after year 00:15:40
certain regiment goes on year after year 00:15:44
certain regiment goes on year after year after year old European regiments for 00:15:44
after year old European regiments for 00:15:47
after year old European regiments for example have existed for hundreds of 00:15:47
example have existed for hundreds of 00:15:49
example have existed for hundreds of years and yet the personnel of those 00:15:49
years and yet the personnel of those 00:15:52
years and yet the personnel of those regiments and even the barracks in which 00:15:52
regiments and even the barracks in which 00:15:53
regiments and even the barracks in which they're stationed are entirely changed 00:15:53
they're stationed are entirely changed 00:15:56
they're stationed are entirely changed in the same way a University Harvard 00:15:56
in the same way a University Harvard 00:16:00
in the same way a University Harvard University is existed for a long time 00:16:00
University is existed for a long time 00:16:03
University is existed for a long time Oxford for a lot longer and yet there is 00:16:03
Oxford for a lot longer and yet there is 00:16:07
Oxford for a lot longer and yet there is not a single member of the faculty not a 00:16:07
not a single member of the faculty not a 00:16:09
not a single member of the faculty not a single student who was there when it 00:16:09
single student who was there when it 00:16:11
single student who was there when it first began and yet you see the 00:16:11
first began and yet you see the 00:16:13
first began and yet you see the university goes off because what goes on 00:16:13
university goes off because what goes on 00:16:17
university goes off because what goes on is a pattern a form of life in the same 00:16:17
is a pattern a form of life in the same 00:16:23
is a pattern a form of life in the same way the individual body of man every 7 00:16:23
way the individual body of man every 7 00:16:26
way the individual body of man every 7 years I think all the molecules 00:16:26
years I think all the molecules 00:16:29
years I think all the molecules composing our physical structure are 00:16:29
composing our physical structure are 00:16:31
composing our physical structure are entirely changed and yet something 00:16:31
entirely changed and yet something 00:16:34
entirely changed and yet something identifiable as the pattern which we 00:16:34
identifiable as the pattern which we 00:16:36
identifiable as the pattern which we associate with mr. or mrs. so-and-so is 00:16:36
associate with mr. or mrs. so-and-so is 00:16:39
associate with mr. or mrs. so-and-so is still there another fascinating 00:16:39
still there another fascinating 00:16:42
still there another fascinating illustration of continuity of pattern in 00:16:42
illustration of continuity of pattern in 00:16:45
illustration of continuity of pattern in the sense is wave motion is perhaps 00:16:45
the sense is wave motion is perhaps 00:16:48
the sense is wave motion is perhaps easiest to illustrate with something 00:16:48
easiest to illustrate with something 00:16:50
easiest to illustrate with something like a barber's pole when numb you twirl 00:16:50
like a barber's pole when numb you twirl 00:16:55
like a barber's pole when numb you twirl it now as you twirl it there's an 00:16:55
it now as you twirl it there's an 00:16:58
it now as you twirl it there's an illusion of something moving upwards 00:16:58
illusion of something moving upwards 00:17:00
illusion of something moving upwards from the bottom to the top of the pole 00:17:00
from the bottom to the top of the pole 00:17:02
from the bottom to the top of the pole it seems that the strips go along now 00:17:02
it seems that the strips go along now 00:17:05
it seems that the strips go along now actually they don't go along they just 00:17:05
actually they don't go along they just 00:17:07
actually they don't go along they just go round and in the same way also when 00:17:07
go round and in the same way also when 00:17:11
go round and in the same way also when waves move across water there's no water 00:17:11
waves move across water there's no water 00:17:15
waves move across water there's no water moving across there is the wave pattern 00:17:15
moving across there is the wave pattern 00:17:18
moving across there is the wave pattern moving across the water is just going up 00:17:18
moving across the water is just going up 00:17:20
moving across the water is just going up and down as you can tell when you see 00:17:20
and down as you can tell when you see 00:17:22
and down as you can tell when you see say a dead leaf floating on the water's 00:17:22
say a dead leaf floating on the water's 00:17:24
say a dead leaf floating on the water's surface and it isn't moved along by the 00:17:24
surface and it isn't moved along by the 00:17:27
surface and it isn't moved along by the waves so this idea of continuity of 00:17:27
waves so this idea of continuity of 00:17:31
waves so this idea of continuity of pattern is the 00:17:31
pattern is the 00:17:35
pattern is the solution which indian philosophy offers 00:17:35
solution which indian philosophy offers 00:17:39
solution which indian philosophy offers on the matter of the problem of death 00:17:39
on the matter of the problem of death 00:17:41
on the matter of the problem of death the individual as it were entity is 00:17:41
the individual as it were entity is 00:17:45
the individual as it were entity is constantly changing he does not go on 00:17:45
constantly changing he does not go on 00:17:49
constantly changing he does not go on but the pattern or the karma the pattern 00:17:49
but the pattern or the karma the pattern 00:17:53
but the pattern or the karma the pattern of action goes on and it's all embraced 00:17:53
of action goes on and it's all embraced 00:17:56
of action goes on and it's all embraced by that figure you saw of the great 00:17:56
by that figure you saw of the great 00:18:01
by that figure you saw of the great demon of impermanence could we look at 00:18:01
demon of impermanence could we look at 00:18:04
demon of impermanence could we look at that demon once again I want to say 00:18:04
that demon once again I want to say 00:18:05
that demon once again I want to say something more about him from our 00:18:05
something more about him from our 00:18:11
something more about him from our Western ideas this fellow looks pretty 00:18:11
Western ideas this fellow looks pretty 00:18:12
Western ideas this fellow looks pretty evil and we might associate him with a 00:18:13
evil and we might associate him with a 00:18:16
evil and we might associate him with a devil in the Hebrew or Christian sense 00:18:16
devil in the Hebrew or Christian sense 00:18:19
devil in the Hebrew or Christian sense of a principle of evil in Buddhism 00:18:19
of a principle of evil in Buddhism 00:18:22
of a principle of evil in Buddhism demons are not evil they are really 00:18:22
demons are not evil they are really 00:18:26
demons are not evil they are really beneficent they have a frightening 00:18:26
beneficent they have a frightening 00:18:29
beneficent they have a frightening aspect but underneath this there is a 00:18:29
aspect but underneath this there is a 00:18:32
aspect but underneath this there is a deeper meaning this demon represents 00:18:32
deeper meaning this demon represents 00:18:34
deeper meaning this demon represents change or impermanence but the deep 00:18:34
change or impermanence but the deep 00:18:39
change or impermanence but the deep insight underlying this is that change 00:18:39
insight underlying this is that change 00:18:43
insight underlying this is that change is a liberating factor death is a 00:18:43
is a liberating factor death is a 00:18:48
is a liberating factor death is a liberating fact did it not exist life 00:18:48
liberating fact did it not exist life 00:18:52
liberating fact did it not exist life would not exist either and therefore the 00:18:52
would not exist either and therefore the 00:18:56
would not exist either and therefore the wise man is not afraid of the demon he 00:18:56
wise man is not afraid of the demon he 00:18:59
wise man is not afraid of the demon he goes as it was straightforward to him to 00:18:59
goes as it was straightforward to him to 00:19:01
goes as it was straightforward to him to embrace him and at that moment the demon 00:19:01
embrace him and at that moment the demon 00:19:03
embrace him and at that moment the demon is transformed and so in the same way in 00:19:03
is transformed and so in the same way in 00:19:06
is transformed and so in the same way in a deeper sense Buddhists do not think of 00:19:06
a deeper sense Buddhists do not think of 00:19:09
a deeper sense Buddhists do not think of these various realms of the wheel as 00:19:09
these various realms of the wheel as 00:19:11
these various realms of the wheel as literal worlds where there are angels 00:19:11
literal worlds where there are angels 00:19:14
literal worlds where there are angels and demons and starved ghosts but they 00:19:14
and demons and starved ghosts but they 00:19:17
and demons and starved ghosts but they represent the various phases of 00:19:17
represent the various phases of 00:19:19
represent the various phases of consciousness equanimity general kind of 00:19:19
consciousness equanimity general kind of 00:19:24
consciousness equanimity general kind of medium consciousness quiet consciousness 00:19:24
medium consciousness quiet consciousness 00:19:27
medium consciousness quiet consciousness is the human state the angel state is 00:19:27
is the human state the angel state is 00:19:29
is the human state the angel state is supreme happiness the animal state is 00:19:29
supreme happiness the animal state is 00:19:32
supreme happiness the animal state is animality here is misery in its extreme 00:19:32
animality here is misery in its extreme 00:19:36
animality here is misery in its extreme and here is frustration and it 00:19:36
and here is frustration and it 00:19:39
and here is frustration and it but the fundamental idea of the whole 00:19:39
but the fundamental idea of the whole 00:19:42
but the fundamental idea of the whole wheel that we have to remember the idea 00:19:42
wheel that we have to remember the idea 00:19:44
wheel that we have to remember the idea of karma is the interlocking the 00:19:44
of karma is the interlocking the 00:19:48
of karma is the interlocking the interdependence of being and not-being 00:19:48
interdependence of being and not-being 00:19:51
interdependence of being and not-being of death and life and the fact that the 00:19:51
of death and life and the fact that the 00:19:54
of death and life and the fact that the demon of change is really a disguise of 00:19:54
demon of change is really a disguise of 00:20:01
demon of change is really a disguise of the very source of life the death 00:20:01
the very source of life the death 00:20:05
the very source of life the death without which life is impossible the 00:20:05
without which life is impossible the 00:20:08
without which life is impossible the change without which life is totally 00:20:08
change without which life is totally 00:20:11
change without which life is totally boring now of course when any idea like 00:20:11
boring now of course when any idea like 00:20:18
boring now of course when any idea like that is explained the first thing that 00:20:18
that is explained the first thing that 00:20:21
that is explained the first thing that we ask is is it true is there a process 00:20:21
we ask is is it true is there a process 00:20:27
we ask is is it true is there a process of rebirth do our patterns go on and on 00:20:27
of rebirth do our patterns go on and on 00:20:34
of rebirth do our patterns go on and on and have influence to an illimitable 00:20:34
and have influence to an illimitable 00:20:39
and have influence to an illimitable future but you know as this idea is held 00:20:39
future but you know as this idea is held 00:20:45
future but you know as this idea is held by deeply thoughtful Hindus and 00:20:45
by deeply thoughtful Hindus and 00:20:48
by deeply thoughtful Hindus and Buddhists it isn't a belief in something 00:20:48
Buddhists it isn't a belief in something 00:20:51
Buddhists it isn't a belief in something which we can't prove it's really quite a 00:20:51
which we can't prove it's really quite a 00:20:54
which we can't prove it's really quite a self-evident notion think of it in this 00:20:54
self-evident notion think of it in this 00:20:57
self-evident notion think of it in this way 00:20:57
way 00:20:58
way supposing I make two statements 00:20:58
supposing I make two statements 00:21:01
supposing I make two statements statement one after I die I shall be 00:21:01
statement one after I die I shall be 00:21:07
statement one after I die I shall be reborn again as a baby but I shall 00:21:07
reborn again as a baby but I shall 00:21:12
reborn again as a baby but I shall forget my former life statement two 00:21:12
forget my former life statement two 00:21:17
forget my former life statement two after I die a baby will be born 00:21:17
now I believe that those two statements 00:21:23
now I believe that those two statements 00:21:25
now I believe that those two statements are saying exactly the same thing and we 00:21:25
are saying exactly the same thing and we 00:21:29
are saying exactly the same thing and we know that the second one is true babies 00:21:29
know that the second one is true babies 00:21:31
know that the second one is true babies are always being born conscious beings 00:21:31
are always being born conscious beings 00:21:34
are always being born conscious beings of all kinds are constantly coming into 00:21:34
of all kinds are constantly coming into 00:21:36
of all kinds are constantly coming into existence after others die but why would 00:21:36
existence after others die but why would 00:21:41
existence after others die but why would I think that the two statements are 00:21:41
I think that the two statements are 00:21:44
I think that the two statements are really the same state because after all 00:21:44
if you die and your memory comes to an 00:21:50
if you die and your memory comes to an 00:21:53
if you die and your memory comes to an end and you forget who you were being 00:21:53
end and you forget who you were being 00:21:56
end and you forget who you were being reborn again is exactly the equivalent 00:21:56
reborn again is exactly the equivalent 00:21:58
reborn again is exactly the equivalent of somebody else being born because we 00:21:58
of somebody else being born because we 00:22:01
of somebody else being born because we have no consciousness of our continuity 00:22:01
have no consciousness of our continuity 00:22:04
have no consciousness of our continuity unless we have memory if the memory goes 00:22:04
unless we have memory if the memory goes 00:22:06
unless we have memory if the memory goes then we might just as well be somebody 00:22:06
then we might just as well be somebody 00:22:08
then we might just as well be somebody else but it seems to me that the 00:22:08
else but it seems to me that the 00:22:13
else but it seems to me that the fascinating thing about this is that 00:22:13
fascinating thing about this is that 00:22:16
fascinating thing about this is that although a particular set of memories 00:22:16
although a particular set of memories 00:22:19
although a particular set of memories vanishes death is not the end of 00:22:19
vanishes death is not the end of 00:22:22
vanishes death is not the end of consciousness in other words we are 00:22:22
consciousness in other words we are 00:22:27
consciousness in other words we are deluded by a kind of fantasy if we think 00:22:27
deluded by a kind of fantasy if we think 00:22:30
deluded by a kind of fantasy if we think of death as endless darkness endless 00:22:30
of death as endless darkness endless 00:22:37
of death as endless darkness endless nothingness is not only inconceivable 00:22:37
nothingness is not only inconceivable 00:22:40
nothingness is not only inconceivable but it's logically absolutely 00:22:40
but it's logically absolutely 00:22:43
but it's logically absolutely meaningless because we aren't able to 00:22:43
meaningless because we aren't able to 00:22:45
meaningless because we aren't able to have any idea 00:22:45
have any idea 00:22:47
have any idea much less sensation of nothing unless it 00:22:47
much less sensation of nothing unless it 00:22:49
much less sensation of nothing unless it can be compared with a sensation of 00:22:49
can be compared with a sensation of 00:22:52
can be compared with a sensation of something these two things go together 00:22:52
something these two things go together 00:22:55
something these two things go together and therefore I think what is meant is 00:22:55
and therefore I think what is meant is 00:22:59
and therefore I think what is meant is that the vacuum created by the 00:22:59
that the vacuum created by the 00:23:01
that the vacuum created by the disappearance of a being by the 00:23:01
disappearance of a being by the 00:23:03
disappearance of a being by the disappearance of his memory system is 00:23:03
disappearance of his memory system is 00:23:06
disappearance of his memory system is simply filled by another being who is I 00:23:06
simply filled by another being who is I 00:23:13
simply filled by another being who is I just as you feel your I the funny thing 00:23:13
just as you feel your I the funny thing 00:23:16
just as you feel your I the funny thing about being I about feeling that one is 00:23:16
about being I about feeling that one is 00:23:19
about being I about feeling that one is sort of a center of the universe is that 00:23:19
sort of a center of the universe is that 00:23:22
sort of a center of the universe is that you can only experience this eye 00:23:22
you can only experience this eye 00:23:24
you can only experience this eye sensation in the singular you can't 00:23:24
sensation in the singular you can't 00:23:26
sensation in the singular you can't experience being two or three eyes all 00:23:26
experience being two or three eyes all 00:23:28
experience being two or three eyes all at the same time 00:23:28
now then it seems to me that this idea 00:23:32
now then it seems to me that this idea 00:23:35
now then it seems to me that this idea has three very important consequences 00:23:35
has three very important consequences 00:23:38
has three very important consequences one is that the disappearance of our 00:23:38
one is that the disappearance of our 00:23:44
one is that the disappearance of our memory in death is not really something 00:23:44
memory in death is not really something 00:23:48
memory in death is not really something to be regretted of course everybody 00:23:48
to be regretted of course everybody 00:23:52
to be regretted of course everybody wishes to hold forever to the memories 00:23:52
wishes to hold forever to the memories 00:23:55
wishes to hold forever to the memories and to the people and the situations 00:23:55
and to the people and the situations 00:23:58
and to the people and the situations that he particularly loves but surely if 00:23:58
that he particularly loves but surely if 00:24:02
that he particularly loves but surely if we think this through is that what we 00:24:02
we think this through is that what we 00:24:05
we think this through is that what we actually want do we really want to have 00:24:05
actually want do we really want to have 00:24:09
actually want do we really want to have those we love 00:24:09
those we love 00:24:10
those we love however greatly we love them for always 00:24:10
however greatly we love them for always 00:24:12
however greatly we love them for always and always and always and always 00:24:12
and always and always and always 00:24:15
and always and always and always isn't it inconceivable that even in a 00:24:15
isn't it inconceivable that even in a 00:24:18
isn't it inconceivable that even in a very distant future we wouldn't get 00:24:18
very distant future we wouldn't get 00:24:21
very distant future we wouldn't get tired of it and this indeed is the 00:24:21
tired of it and this indeed is the 00:24:26
tired of it and this indeed is the secret of the thing this is why the 00:24:26
secret of the thing this is why the 00:24:27
secret of the thing this is why the demon of impermanence is connected 00:24:27
demon of impermanence is connected 00:24:31
demon of impermanence is connected because it is forgetting about things 00:24:31
because it is forgetting about things 00:24:34
because it is forgetting about things that renews their wonder just think when 00:24:34
that renews their wonder just think when 00:24:38
that renews their wonder just think when you open your eyes on the world for the 00:24:38
you open your eyes on the world for the 00:24:40
you open your eyes on the world for the first time as a child our brilliant 00:24:40
first time as a child our brilliant 00:24:44
first time as a child our brilliant colors were what a jewel the son wants 00:24:44
colors were what a jewel the son wants 00:24:48
colors were what a jewel the son wants what Marvel's the Stars how incredibly 00:24:48
what Marvel's the Stars how incredibly 00:24:52
what Marvel's the Stars how incredibly alive the trees were that's all because 00:24:52
alive the trees were that's all because 00:24:55
alive the trees were that's all because they were new to your eyes or in the 00:24:55
they were new to your eyes or in the 00:24:59
they were new to your eyes or in the same way you know how it is you've been 00:24:59
same way you know how it is you've been 00:25:00
same way you know how it is you've been reading a mystery story and you're 00:25:00
reading a mystery story and you're 00:25:03
reading a mystery story and you're looking around the house want something 00:25:03
looking around the house want something 00:25:04
looking around the house want something to read you pick up an old mystery story 00:25:04
to read you pick up an old mystery story 00:25:06
to read you pick up an old mystery story if you read it years and years ago and 00:25:06
if you read it years and years ago and 00:25:08
if you read it years and years ago and you've forgotten all about the plot it 00:25:08
you've forgotten all about the plot it 00:25:10
you've forgotten all about the plot it still excites you but if you remember 00:25:10
still excites you but if you remember 00:25:12
still excites you but if you remember the plot it doesn't excite and so by the 00:25:12
the plot it doesn't excite and so by the 00:25:16
the plot it doesn't excite and so by the dispensation of forgetting the world is 00:25:16
dispensation of forgetting the world is 00:25:20
dispensation of forgetting the world is constantly renewed 00:25:20
constantly renewed 00:25:22
constantly renewed and we are able to see it again in a 00:25:22
and we are able to see it again in a 00:25:25
and we are able to see it again in a game and to love again and again to have 00:25:25
game and to love again and again to have 00:25:28
game and to love again and again to have people to whom we are deeply attached 00:25:28
people to whom we are deeply attached 00:25:32
people to whom we are deeply attached and deeply fond always with renewed 00:25:32
and deeply fond always with renewed 00:25:35
and deeply fond always with renewed intensity and without the contrast of 00:25:35
intensity and without the contrast of 00:25:39
intensity and without the contrast of having seen before before before before 00:25:39
having seen before before before before 00:25:43
having seen before before before before for always and always and always another 00:25:43
for always and always and always another 00:25:45
for always and always and always another consequence of this is a very curious 00:25:45
consequence of this is a very curious 00:25:50
consequence of this is a very curious realization remember that question who 00:25:50
realization remember that question who 00:25:55
realization remember that question who would I be if my mother had married 00:25:55
would I be if my mother had married 00:25:58
would I be if my mother had married someone else who if I were you we often 00:25:58
someone else who if I were you we often 00:26:04
someone else who if I were you we often say one might so easily have been you I 00:26:04
say one might so easily have been you I 00:26:08
say one might so easily have been you I might so easily have been born in China 00:26:08
might so easily have been born in China 00:26:10
might so easily have been born in China and India why do I feel that the world 00:26:10
and India why do I feel that the world 00:26:13
and India why do I feel that the world is centered in this place as distinct 00:26:13
is centered in this place as distinct 00:26:15
is centered in this place as distinct from some other place you jolly well 00:26:15
from some other place you jolly well 00:26:17
from some other place you jolly well know the world is centered where you are 00:26:17
know the world is centered where you are 00:26:19
know the world is centered where you are and this gives one a very strange 00:26:19
and this gives one a very strange 00:26:25
and this gives one a very strange feeling of the idea that other people 00:26:25
feeling of the idea that other people 00:26:29
feeling of the idea that other people jolly will exist in the same sense you 00:26:29
jolly will exist in the same sense you 00:26:31
jolly will exist in the same sense you do everybody's name is I that's what you 00:26:31
do everybody's name is I that's what you 00:26:34
do everybody's name is I that's what you call yourself so there will always be 00:26:34
call yourself so there will always be 00:26:39
call yourself so there will always be eyes in the world every eye is in a way 00:26:39
eyes in the world every eye is in a way 00:26:44
eyes in the world every eye is in a way the same eye we all might be anyone else 00:26:44
the same eye we all might be anyone else 00:26:48
the same eye we all might be anyone else and there is no escape it goes on and on 00:26:48
and there is no escape it goes on and on 00:26:52
and there is no escape it goes on and on and on so long as there is consciousness 00:26:52
and on so long as there is consciousness 00:26:55
and on so long as there is consciousness anywhere there is I you then in a way 00:26:55
anywhere there is I you then in a way 00:26:59
anywhere there is I you then in a way look out through all eyes and that 00:26:59
look out through all eyes and that 00:27:02
look out through all eyes and that perhaps is the secret of the great 00:27:02
perhaps is the secret of the great 00:27:05
perhaps is the secret of the great virtue of compassion 00:27:05