Subtitles
one thing do I teach show my disciples 00:00:11
one thing do I teach show my disciples 00:00:15
one thing do I teach show my disciples suffering and deliverance from suffering 00:00:15
suffering and deliverance from suffering 00:00:20
suffering and deliverance from suffering it was in this way that Gautama the 00:00:20
it was in this way that Gautama the 00:00:23
it was in this way that Gautama the Buddha living in the sixth century BC 00:00:23
Buddha living in the sixth century BC 00:00:27
Buddha living in the sixth century BC gave the gist of his whole teaching and 00:00:27
gave the gist of his whole teaching and 00:00:30
gave the gist of his whole teaching and it's for this reason that many 00:00:30
it's for this reason that many 00:00:34
it's for this reason that many commentators and critics of Buddhism 00:00:34
commentators and critics of Buddhism 00:00:37
commentators and critics of Buddhism have called it a way of escape because 00:00:37
have called it a way of escape because 00:00:41
have called it a way of escape because of its tremendous concern with the 00:00:41
of its tremendous concern with the 00:00:43
of its tremendous concern with the problem of human pain as the fundamental 00:00:43
problem of human pain as the fundamental 00:00:46
problem of human pain as the fundamental problem of life and the means of 00:00:46
problem of life and the means of 00:00:48
problem of life and the means of deliverance from pain but I believe this 00:00:48
deliverance from pain but I believe this 00:00:52
deliverance from pain but I believe this is really a very mistaken criticism 00:00:52
is really a very mistaken criticism 00:00:54
is really a very mistaken criticism because there is nothing that is so much 00:00:54
because there is nothing that is so much 00:00:59
because there is nothing that is so much the very essence of suffering as the 00:00:59
the very essence of suffering as the 00:01:04
the very essence of suffering as the fear of suffering itself and if the 00:01:04
fear of suffering itself and if the 00:01:08
fear of suffering itself and if the doctrine of the Buddha were 00:01:08
doctrine of the Buddha were 00:01:11
doctrine of the Buddha were fundamentally based on an obsession to 00:01:11
fundamentally based on an obsession to 00:01:13
fundamentally based on an obsession to get rid of suffering it would be a kind 00:01:13
get rid of suffering it would be a kind 00:01:15
get rid of suffering it would be a kind of self contradictory vicious circle 00:01:15
of self contradictory vicious circle 00:01:19
of self contradictory vicious circle this is very well illustrated by another 00:01:19
this is very well illustrated by another 00:01:22
this is very well illustrated by another of those stories which I tell from time 00:01:22
of those stories which I tell from time 00:01:24
of those stories which I tell from time to time where a student came to his 00:01:24
to time where a student came to his 00:01:28
to time where a student came to his master with the question it is terribly 00:01:28
master with the question it is terribly 00:01:31
master with the question it is terribly hot and how shall we escape the heat in 00:01:31
hot and how shall we escape the heat in 00:01:35
hot and how shall we escape the heat in other words this was a symbolic question 00:01:35
other words this was a symbolic question 00:01:37
other words this was a symbolic question asking about the whole problem of the 00:01:37
asking about the whole problem of the 00:01:40
asking about the whole problem of the heat of suffering it is terribly hot and 00:01:40
heat of suffering it is terribly hot and 00:01:42
heat of suffering it is terribly hot and how shall we escape the heat and he 00:01:42
how shall we escape the heat and he 00:01:45
how shall we escape the heat and he answered go right down to the bottom of 00:01:45
answered go right down to the bottom of 00:01:47
answered go right down to the bottom of the furnace but in the furnace said the 00:01:47
the furnace but in the furnace said the 00:01:50
the furnace but in the furnace said the student how do we escape the scorching 00:01:50
student how do we escape the scorching 00:01:52
student how do we escape the scorching fire and the Masters final word was no 00:01:52
fire and the Masters final word was no 00:01:57
fire and the Masters final word was no further pains will harass now you might 00:01:57
further pains will harass now you might 00:02:02
further pains will harass now you might say then that the attitude of the 00:02:02
say then that the attitude of the 00:02:06
say then that the attitude of the Buddhist philosophy to suffering is not 00:02:06
Buddhist philosophy to suffering is not 00:02:09
Buddhist philosophy to suffering is not at all one of turning away from of 00:02:09
at all one of turning away from of 00:02:11
at all one of turning away from of solving the problem of suffer 00:02:11
solving the problem of suffer 00:02:13
solving the problem of suffer by turning one's back on it and escaping 00:02:13
by turning one's back on it and escaping 00:02:16
by turning one's back on it and escaping it rather its whole attitude is that the 00:02:16
it rather its whole attitude is that the 00:02:18
it rather its whole attitude is that the solution to the problem of human pain 00:02:18
solution to the problem of human pain 00:02:21
solution to the problem of human pain whether it be physical or whether it be 00:02:21
whether it be physical or whether it be 00:02:23
whether it be physical or whether it be moral is to go right into it now in the 00:02:23
moral is to go right into it now in the 00:02:29
moral is to go right into it now in the Buddhist doctrine pain or suffering in 00:02:29
Buddhist doctrine pain or suffering in 00:02:33
Buddhist doctrine pain or suffering in its most general sense is designated by 00:02:33
its most general sense is designated by 00:02:36
its most general sense is designated by this word dukkha in sanskrit dukkha is 00:02:36
this word dukkha in sanskrit dukkha is 00:02:41
this word dukkha in sanskrit dukkha is the opposite of suka and if you break 00:02:41
the opposite of suka and if you break 00:02:46
the opposite of suka and if you break the word down dude here means what is 00:02:46
the word down dude here means what is 00:02:49
the word down dude here means what is disagreeable painful bitter and car 00:02:49
disagreeable painful bitter and car 00:02:53
disagreeable painful bitter and car means condition sooth means what is 00:02:53
means condition sooth means what is 00:02:57
means condition sooth means what is sweet so you might say this is 00:02:57
sweet so you might say this is 00:02:59
sweet so you might say this is bitterness in contrast with sweetness 00:02:59
bitterness in contrast with sweetness 00:03:02
bitterness in contrast with sweetness and the first proposition of the 00:03:02
and the first proposition of the 00:03:05
and the first proposition of the Buddhist teaching what is called the 00:03:05
Buddhist teaching what is called the 00:03:08
Buddhist teaching what is called the first of the Four Noble Truths is the 00:03:08
first of the Four Noble Truths is the 00:03:12
first of the Four Noble Truths is the idea that life as we live it is 00:03:12
idea that life as we live it is 00:03:14
idea that life as we live it is fundamentally dukkha fundamentally a 00:03:14
fundamentally dukkha fundamentally a 00:03:17
fundamentally dukkha fundamentally a kind of chronic frustration and man's 00:03:17
kind of chronic frustration and man's 00:03:23
kind of chronic frustration and man's effort is always to get rid of this and 00:03:23
effort is always to get rid of this and 00:03:27
effort is always to get rid of this and go to that but sick idea of the Buddha 00:03:27
go to that but sick idea of the Buddha 00:03:31
go to that but sick idea of the Buddha was that if you have this you must have 00:03:31
was that if you have this you must have 00:03:39
was that if you have this you must have this because these two contrast with 00:03:39
this because these two contrast with 00:03:41
this because these two contrast with each other you don't experience this 00:03:41
each other you don't experience this 00:03:43
each other you don't experience this unless you experience this you don't 00:03:43
unless you experience this you don't 00:03:45
unless you experience this you don't experience this unless you experience 00:03:45
experience this unless you experience 00:03:47
experience this unless you experience this so if you go after sweetness you 00:03:47
this so if you go after sweetness you 00:03:50
this so if you go after sweetness you cannot experience sweetness unless there 00:03:50
cannot experience sweetness unless there 00:03:52
cannot experience sweetness unless there is always as its background the contrast 00:03:52
is always as its background the contrast 00:03:55
is always as its background the contrast the bitterness and therefore the 00:03:55
the bitterness and therefore the 00:03:59
the bitterness and therefore the objective of the Buddha's doctrine was 00:03:59
objective of the Buddha's doctrine was 00:04:02
objective of the Buddha's doctrine was not to get rid of pain and put pleasure 00:04:02
not to get rid of pain and put pleasure 00:04:05
not to get rid of pain and put pleasure in its place but to go to something else 00:04:06
in its place but to go to something else 00:04:08
in its place but to go to something else which stands as it were transcending 00:04:08
which stands as it were transcending 00:04:11
which stands as it were transcending these two opposites above and beyond 00:04:11
these two opposites above and beyond 00:04:13
these two opposites above and beyond them which in sanskrit is called Ananda 00:04:13
them which in sanskrit is called Ananda 00:04:17
them which in sanskrit is called Ananda that word is usually translated bliss 00:04:17
that word is usually translated bliss 00:04:21
that word is usually translated bliss but in a rather unusual sense there is a 00:04:21
but in a rather unusual sense there is a 00:04:25
but in a rather unusual sense there is a poem again from the 00:04:25
poem again from the 00:04:27
poem again from the edition of Chinese Zen which says under 00:04:27
edition of Chinese Zen which says under 00:04:32
edition of Chinese Zen which says under the sword lifted high there is hell 00:04:32
the sword lifted high there is hell 00:04:34
the sword lifted high there is hell making you tremble but go straight ahead 00:04:34
making you tremble but go straight ahead 00:04:37
making you tremble but go straight ahead and there is the land of bliss and so 00:04:37
and there is the land of bliss and so 00:04:42
and there is the land of bliss and so bliss here has a very special meaning 00:04:42
bliss here has a very special meaning 00:04:45
bliss here has a very special meaning it isn't bliss in contrast to agony and 00:04:45
it isn't bliss in contrast to agony and 00:04:48
it isn't bliss in contrast to agony and I think probably the best way of 00:04:48
I think probably the best way of 00:04:50
I think probably the best way of translating the word ananda is to use 00:04:50
translating the word ananda is to use 00:04:53
translating the word ananda is to use the english word 00:04:53
the english word 00:04:54
the english word ecstasy now then our problem is simply 00:04:54
ecstasy now then our problem is simply 00:04:58
ecstasy now then our problem is simply this how is it that through a profound 00:04:58
this how is it that through a profound 00:05:03
this how is it that through a profound going into suffering that is to say a 00:05:03
going into suffering that is to say a 00:05:06
going into suffering that is to say a profound acceptance of it there can come 00:05:06
profound acceptance of it there can come 00:05:09
profound acceptance of it there can come out of it some sort of bliss this is the 00:05:09
out of it some sort of bliss this is the 00:05:14
out of it some sort of bliss this is the problem we have to understand now first 00:05:14
problem we have to understand now first 00:05:18
problem we have to understand now first of all by way of illustration i would 00:05:18
of all by way of illustration i would 00:05:21
of all by way of illustration i would like you to consider a mild but 00:05:21
like you to consider a mild but 00:05:25
like you to consider a mild but nevertheless chronic form of suffering 00:05:25
nevertheless chronic form of suffering 00:05:27
nevertheless chronic form of suffering which we constantly undergo the 00:05:27
which we constantly undergo the 00:05:29
which we constantly undergo the experience of fear what is fear what in 00:05:29
experience of fear what is fear what in 00:05:34
experience of fear what is fear what in other words when you rain are you 00:05:34
other words when you rain are you 00:05:36
other words when you rain are you actually feeling a great deal of the 00:05:36
actually feeling a great deal of the 00:05:39
actually feeling a great deal of the doctrine of primitive buddhism as we 00:05:39
doctrine of primitive buddhism as we 00:05:42
doctrine of primitive buddhism as we have it recorded from the buddha's own 00:05:42
have it recorded from the buddha's own 00:05:44
have it recorded from the buddha's own teachings is concerned with close 00:05:44
teachings is concerned with close 00:05:47
teachings is concerned with close attentiveness to one's inner feelings 00:05:47
attentiveness to one's inner feelings 00:05:49
attentiveness to one's inner feelings and states of mind a careful watching of 00:05:49
and states of mind a careful watching of 00:05:53
and states of mind a careful watching of them to find out what they really are 00:05:53
them to find out what they really are 00:05:54
them to find out what they really are and supposing then you're afraid what 00:05:54
and supposing then you're afraid what 00:05:58
and supposing then you're afraid what happens to many people when asked this 00:05:58
happens to many people when asked this 00:06:01
happens to many people when asked this question seems strangely unaware their 00:06:01
question seems strangely unaware their 00:06:04
question seems strangely unaware their thoughts are concentrated on the 00:06:04
thoughts are concentrated on the 00:06:05
thoughts are concentrated on the particular imagination of the feared 00:06:05
particular imagination of the feared 00:06:09
particular imagination of the feared event happening in other words a person 00:06:09
event happening in other words a person 00:06:12
event happening in other words a person is afraid of having a certain sickness 00:06:12
is afraid of having a certain sickness 00:06:13
is afraid of having a certain sickness disease and he keeps thinking of what it 00:06:13
disease and he keeps thinking of what it 00:06:16
disease and he keeps thinking of what it might be like to have that disease but 00:06:16
might be like to have that disease but 00:06:18
might be like to have that disease but supposing we switch our attention from 00:06:18
supposing we switch our attention from 00:06:20
supposing we switch our attention from that and concentrate for a moment on 00:06:20
that and concentrate for a moment on 00:06:23
that and concentrate for a moment on what it simply feels like to be afraid 00:06:23
what it simply feels like to be afraid 00:06:26
what it simply feels like to be afraid we find don't we that we get a kind of 00:06:26
we find don't we that we get a kind of 00:06:30
we find don't we that we get a kind of creepy feeling up the spine we get a 00:06:30
creepy feeling up the spine we get a 00:06:33
creepy feeling up the spine we get a sort of sinking or hollow feeling in the 00:06:33
sort of sinking or hollow feeling in the 00:06:35
sort of sinking or hollow feeling in the pit of the stomach and a clammy 00:06:35
pit of the stomach and a clammy 00:06:37
pit of the stomach and a clammy sensation in the palms of our hands now 00:06:37
sensation in the palms of our hands now 00:06:40
sensation in the palms of our hands now as a matter of fact 00:06:40
as a matter of fact 00:06:41
as a matter of fact that's not really very painful is it 00:06:41
that's not really very painful is it 00:06:43
that's not really very painful is it that's that's all that's the matter with 00:06:43
that's that's all that's the matter with 00:06:46
that's that's all that's the matter with you and that's the worst that life can 00:06:46
you and that's the worst that life can 00:06:48
you and that's the worst that life can do to you at that moment furthermore 00:06:48
do to you at that moment furthermore 00:06:51
do to you at that moment furthermore notice something else that when you have 00:06:51
notice something else that when you have 00:06:55
notice something else that when you have what you call fear you have also 00:06:55
what you call fear you have also 00:06:59
what you call fear you have also precisely the same sensations that you 00:06:59
precisely the same sensations that you 00:07:01
precisely the same sensations that you have in a totally opposite situation 00:07:01
have in a totally opposite situation 00:07:04
have in a totally opposite situation when you have what we call shudders or 00:07:04
when you have what we call shudders or 00:07:07
when you have what we call shudders or thrills of delight they are the same 00:07:07
thrills of delight they are the same 00:07:11
thrills of delight they are the same shudders the same tremble sometimes even 00:07:11
shudders the same tremble sometimes even 00:07:13
shudders the same tremble sometimes even the same creepy feeling up the spine the 00:07:13
the same creepy feeling up the spine the 00:07:15
the same creepy feeling up the spine the same sinking feeling in the pit of the 00:07:15
same sinking feeling in the pit of the 00:07:17
same sinking feeling in the pit of the stomach that a very profound positive 00:07:17
stomach that a very profound positive 00:07:20
stomach that a very profound positive emotional experience can excite so that 00:07:20
emotional experience can excite so that 00:07:24
emotional experience can excite so that we find that our feelings depend for 00:07:24
we find that our feelings depend for 00:07:29
we find that our feelings depend for their valuation as to whether they be 00:07:29
their valuation as to whether they be 00:07:31
their valuation as to whether they be positive or negative 00:07:31
positive or negative 00:07:32
positive or negative very much as to the context in which 00:07:32
very much as to the context in which 00:07:36
very much as to the context in which they occur for example say a father is 00:07:36
they occur for example say a father is 00:07:39
they occur for example say a father is playing with his boy and he gives him a 00:07:39
playing with his boy and he gives him a 00:07:43
playing with his boy and he gives him a slap on the behind the boy looks around 00:07:43
slap on the behind the boy looks around 00:07:48
slap on the behind the boy looks around and if he sees an angry expression on 00:07:48
and if he sees an angry expression on 00:07:50
and if he sees an angry expression on his father's face he feels hurt it was 00:07:50
his father's face he feels hurt it was 00:07:52
his father's face he feels hurt it was painful but if he sees his father is 00:07:52
painful but if he sees his father is 00:07:54
painful but if he sees his father is laughing at him and was just teasing him 00:07:54
laughing at him and was just teasing him 00:07:55
laughing at him and was just teasing him it doesn't hurt him at all and so it is 00:07:55
it doesn't hurt him at all and so it is 00:08:00
it doesn't hurt him at all and so it is with all our sensations the way they 00:08:00
with all our sensations the way they 00:08:04
with all our sensations the way they impress us positively or negatively as 00:08:04
impress us positively or negatively as 00:08:06
impress us positively or negatively as good or bad depends to a very large 00:08:06
good or bad depends to a very large 00:08:08
good or bad depends to a very large extent on the context in which they are 00:08:08
extent on the context in which they are 00:08:10
extent on the context in which they are set take for example in a poem like this 00:08:10
set take for example in a poem like this 00:08:13
set take for example in a poem like this by the humorous poet Thomas hood the 00:08:13
by the humorous poet Thomas hood the 00:08:16
by the humorous poet Thomas hood the poem says they went and told the sexton 00:08:16
poem says they went and told the sexton 00:08:19
poem says they went and told the sexton and the sexton told the Bell now it's 00:08:19
and the sexton told the Bell now it's 00:08:23
and the sexton told the Bell now it's the same sound told in either case but 00:08:23
the same sound told in either case but 00:08:25
the same sound told in either case but its meaning is completely different 00:08:25
its meaning is completely different 00:08:26
its meaning is completely different because of the context in which is at 00:08:26
because of the context in which is at 00:08:28
because of the context in which is at which it occurs if the second line had 00:08:28
which it occurs if the second line had 00:08:30
which it occurs if the second line had said and the sexton told the minister 00:08:30
said and the sexton told the minister 00:08:32
said and the sexton told the minister then it would have had the same meaning 00:08:32
then it would have had the same meaning 00:08:34
then it would have had the same meaning in both lines and just as words change 00:08:34
in both lines and just as words change 00:08:37
in both lines and just as words change their meaning in accordance with their 00:08:37
their meaning in accordance with their 00:08:39
their meaning in accordance with their context so the meaning of what we 00:08:39
context so the meaning of what we 00:08:41
context so the meaning of what we experience alters contextual and so it 00:08:41
experience alters contextual and so it 00:08:45
experience alters contextual and so it is this then that close awareness of our 00:08:45
is this then that close awareness of our 00:08:48
is this then that close awareness of our feelings reveals in the same way we can 00:08:48
feelings reveals in the same way we can 00:08:52
feelings reveals in the same way we can say we weep when we are sad but 00:08:52
say we weep when we are sad but 00:08:55
say we weep when we are sad but we also weep for joy there are tears of 00:08:55
we also weep for joy there are tears of 00:08:57
we also weep for joy there are tears of joy and tears of sorrow 00:08:57
joy and tears of sorrow 00:08:59
joy and tears of sorrow exactly the same tears exactly the same 00:08:59
exactly the same tears exactly the same 00:09:02
exactly the same tears exactly the same physical sensation but what a difference 00:09:02
physical sensation but what a difference 00:09:05
physical sensation but what a difference the context makes and therefore the idea 00:09:05
the context makes and therefore the idea 00:09:08
the context makes and therefore the idea of the Buddha was to become delivered 00:09:08
of the Buddha was to become delivered 00:09:11
of the Buddha was to become delivered from suffering not by running away from 00:09:11
from suffering not by running away from 00:09:13
from suffering not by running away from but from looking at the actual concrete 00:09:13
but from looking at the actual concrete 00:09:16
but from looking at the actual concrete reality of what we feel and forgetting 00:09:16
reality of what we feel and forgetting 00:09:19
reality of what we feel and forgetting the context now of course this is 00:09:19
the context now of course this is 00:09:23
the context now of course this is obviously something quite possible in 00:09:23
obviously something quite possible in 00:09:24
obviously something quite possible in the milder forms of suffering but what 00:09:24
the milder forms of suffering but what 00:09:27
the milder forms of suffering but what happens when suffering becomes really 00:09:27
happens when suffering becomes really 00:09:29
happens when suffering becomes really acute perhaps as an illustration of this 00:09:29
acute perhaps as an illustration of this 00:09:34
acute perhaps as an illustration of this I might turn to a very extraordinary 00:09:34
I might turn to a very extraordinary 00:09:39
I might turn to a very extraordinary work of art it is a sculpture of Saint 00:09:39
work of art it is a sculpture of Saint 00:09:45
work of art it is a sculpture of Saint Teresa by Bernini look at that face 00:09:45
Teresa by Bernini look at that face 00:09:51
Teresa by Bernini look at that face and try and decide what feeling that 00:09:51
and try and decide what feeling that 00:09:56
and try and decide what feeling that place is expressive is it agony is it a 00:09:56
place is expressive is it agony is it a 00:10:04
place is expressive is it agony is it a rapture of delight which would as we say 00:10:04
rapture of delight which would as we say 00:10:06
rapture of delight which would as we say cause one almost swoon what is it 00:10:06
actually if you look back and see the 00:10:12
actually if you look back and see the 00:10:16
actually if you look back and see the whole scene you will see that the saint 00:10:16
whole scene you will see that the saint 00:10:19
whole scene you will see that the saint is confronted by an angel who is 00:10:19
is confronted by an angel who is 00:10:23
is confronted by an angel who is piercing her with a dart the dart 00:10:23
piercing her with a dart the dart 00:10:27
piercing her with a dart the dart representing the divine love and so the 00:10:27
representing the divine love and so the 00:10:32
representing the divine love and so the figure represents st. Teresa in ecstasy 00:10:32
figure represents st. Teresa in ecstasy 00:10:36
figure represents st. Teresa in ecstasy in profound joy profound delight at the 00:10:36
in profound joy profound delight at the 00:10:43
in profound joy profound delight at the state the inner feeling of her union 00:10:43
state the inner feeling of her union 00:10:46
state the inner feeling of her union with the Godhead 00:10:46
and this is exactly what is meant by 00:10:50
and this is exactly what is meant by 00:10:53
and this is exactly what is meant by Ananda ecstasy for pleasure and pain in 00:10:53
Ananda ecstasy for pleasure and pain in 00:10:58
Ananda ecstasy for pleasure and pain in their most intense forms both predict 00:10:58
their most intense forms both predict 00:11:00
their most intense forms both predict that we could call ecstasy a very 00:11:00
that we could call ecstasy a very 00:11:04
that we could call ecstasy a very striking illustration of this has been 00:11:04
striking illustration of this has been 00:11:05
striking illustration of this has been given recently some of you may have 00:11:05
given recently some of you may have 00:11:08
given recently some of you may have heard of the work of a British 00:11:08
heard of the work of a British 00:11:09
heard of the work of a British obstetrician by the name of grantly 00:11:09
obstetrician by the name of grantly 00:11:11
obstetrician by the name of grantly dick-read who has many students among 00:11:11
dick-read who has many students among 00:11:14
dick-read who has many students among obstetricians in this country or as you 00:11:14
obstetricians in this country or as you 00:11:17
obstetricians in this country or as you know the pains of childbirth can be some 00:11:17
know the pains of childbirth can be some 00:11:19
know the pains of childbirth can be some of the severe is pain that a human being 00:11:19
of the severe is pain that a human being 00:11:21
of the severe is pain that a human being can undergo and the point of dr. Reid's 00:11:21
can undergo and the point of dr. Reid's 00:11:25
can undergo and the point of dr. Reid's work has been to show that if you change 00:11:25
work has been to show that if you change 00:11:28
work has been to show that if you change a woman's attitude to the experience of 00:11:28
a woman's attitude to the experience of 00:11:30
a woman's attitude to the experience of childbirth if in other words you stop 00:11:30
childbirth if in other words you stop 00:11:33
childbirth if in other words you stop calling these feelings pains and instead 00:11:33
calling these feelings pains and instead 00:11:36
calling these feelings pains and instead you call them tensions and if before 00:11:36
you call them tensions and if before 00:11:40
you call them tensions and if before childbirth you train her to relax to let 00:11:40
childbirth you train her to relax to let 00:11:44
childbirth you train her to relax to let go of herself and as it were cooperate 00:11:44
go of herself and as it were cooperate 00:11:46
go of herself and as it were cooperate with the tensions that she's 00:11:47
with the tensions that she's 00:11:48
with the tensions that she's experiencing the whole character of 00:11:48
experiencing the whole character of 00:11:51
experiencing the whole character of childbirth can change and many women who 00:11:51
childbirth can change and many women who 00:11:55
childbirth can change and many women who have undergone this pre birth training 00:11:55
have undergone this pre birth training 00:11:59
have undergone this pre birth training say afterwards that what they might have 00:11:59
say afterwards that what they might have 00:12:03
say afterwards that what they might have expected to be an extremely unpleasant 00:12:03
expected to be an extremely unpleasant 00:12:05
expected to be an extremely unpleasant experience turned out to be a profoundly 00:12:05
experience turned out to be a profoundly 00:12:08
experience turned out to be a profoundly moving experience even in joyous fun now 00:12:08
moving experience even in joyous fun now 00:12:13
moving experience even in joyous fun now of course it's pretty clear that we can 00:12:13
of course it's pretty clear that we can 00:12:16
of course it's pretty clear that we can do something like that when the context 00:12:16
do something like that when the context 00:12:20
do something like that when the context of a painful experience is very positive 00:12:20
of a painful experience is very positive 00:12:22
of a painful experience is very positive as it is with childbirth after all this 00:12:22
as it is with childbirth after all this 00:12:25
as it is with childbirth after all this is a creative event but wouldn't it be a 00:12:25
is a creative event but wouldn't it be a 00:12:28
is a creative event but wouldn't it be a very different matter in the case of the 00:12:28
very different matter in the case of the 00:12:31
very different matter in the case of the pains of death would it be possible for 00:12:31
pains of death would it be possible for 00:12:33
pains of death would it be possible for example to look upon the pains of death 00:12:33
example to look upon the pains of death 00:12:36
example to look upon the pains of death as natural tensions and so have an 00:12:36
as natural tensions and so have an 00:12:40
as natural tensions and so have an entirely different attitude I don't know 00:12:40
entirely different attitude I don't know 00:12:43
entirely different attitude I don't know why not after all we fear death we have 00:12:43
why not after all we fear death we have 00:12:50
why not after all we fear death we have a negative attitude to death largely 00:12:50
a negative attitude to death largely 00:12:52
a negative attitude to death largely because of social conditioning it's what 00:12:52
because of social conditioning it's what 00:12:56
because of social conditioning it's what we've been taught 00:12:56
we've been taught 00:12:59
we've been taught for example just to give another 00:12:59
for example just to give another 00:13:01
for example just to give another illustration and then get back to the 00:13:01
illustration and then get back to the 00:13:03
illustration and then get back to the subject of death the idea of being sick 00:13:03
subject of death the idea of being sick 00:13:06
subject of death the idea of being sick I mean vomiting is something which most 00:13:06
I mean vomiting is something which most 00:13:08
I mean vomiting is something which most of us regard is disgusting but is it 00:13:08
of us regard is disgusting but is it 00:13:11
of us regard is disgusting but is it actually disgusting don't we revolt with 00:13:11
actually disgusting don't we revolt with 00:13:16
actually disgusting don't we revolt with the feeling of disgust from it because 00:13:16
the feeling of disgust from it because 00:13:18
the feeling of disgust from it because when we were little children and we were 00:13:18
when we were little children and we were 00:13:19
when we were little children and we were sick and we threw up our mothers went 00:13:19
sick and we threw up our mothers went 00:13:22
sick and we threw up our mothers went yeah and we caught from them the 00:13:22
yeah and we caught from them the 00:13:26
yeah and we caught from them the emotional attitude toward that kind of 00:13:26
emotional attitude toward that kind of 00:13:28
emotional attitude toward that kind of experience so that it reverberates and 00:13:28
experience so that it reverberates and 00:13:31
experience so that it reverberates and echoes with us ever afterwards well it's 00:13:31
echoes with us ever afterwards well it's 00:13:36
echoes with us ever afterwards well it's rather the same with death because death 00:13:36
rather the same with death because death 00:13:40
rather the same with death because death is after all Vanessa if we never died 00:13:40
is after all Vanessa if we never died 00:13:45
is after all Vanessa if we never died not only would our world become 00:13:45
not only would our world become 00:13:47
not only would our world become hopelessly overpopulated not only might 00:13:47
hopelessly overpopulated not only might 00:13:50
hopelessly overpopulated not only might we become utterly bored with century 00:13:50
we become utterly bored with century 00:13:53
we become utterly bored with century after century after century of 00:13:53
after century after century of 00:13:55
after century after century of experience without intermission we might 00:13:55
experience without intermission we might 00:13:57
experience without intermission we might crave death after the first 500 years of 00:13:57
crave death after the first 500 years of 00:14:00
crave death after the first 500 years of life and never to be able to have it 00:14:00
life and never to be able to have it 00:14:03
life and never to be able to have it would be like the torture of a chronic 00:14:03
would be like the torture of a chronic 00:14:07
would be like the torture of a chronic and fantastic insomnia so if death is 00:14:07
and fantastic insomnia so if death is 00:14:11
and fantastic insomnia so if death is fundamentally merciful if it is natural 00:14:11
fundamentally merciful if it is natural 00:14:14
fundamentally merciful if it is natural if it is something that is just as much 00:14:14
if it is something that is just as much 00:14:16
if it is something that is just as much an integral part of being a human being 00:14:16
an integral part of being a human being 00:14:18
an integral part of being a human being as having a head or having hands then 00:14:18
as having a head or having hands then 00:14:21
as having a head or having hands then would it not be possible to have a 00:14:21
would it not be possible to have a 00:14:23
would it not be possible to have a changed attitude to death in any 00:14:23
changed attitude to death in any 00:14:26
changed attitude to death in any community or society so that in due 00:14:26
community or society so that in due 00:14:28
community or society so that in due course people could begin to look upon 00:14:28
course people could begin to look upon 00:14:31
course people could begin to look upon the pain attending death in the same way 00:14:31
the pain attending death in the same way 00:14:35
the pain attending death in the same way as they can be taught to look upon the 00:14:35
as they can be taught to look upon the 00:14:37
as they can be taught to look upon the pain attending birth 00:14:37
you 00:14:44
you 00:14:50