I guess, to my own mind, Um,
I feel like the question up there is more important
than the practice. But for me, the practice
is to get to the answer to the question.
So for me that for me this conference is not
about glorifying contemplative practice, although I may do that
because I think it's great. But it's about investigating
how we can be more fully in our lives and
live these lives more completely. That's my personal,
um, a viewpoint of this. So, um
, how are we getting? So first of all
, who is going to be in this conversation for
the next few days? I guess I've been very
privileged to be the chair, so I have a
better view of who's in the room, and I'm
just completely amazed at the number of really amazing individuals
showing up. There's a real diversity of views.
You can look at this from several different views.
Uh, you can look at it from the professions
that are here and again. This slide is not
big enough to include all of the different professions that
are represented in this room, and I did not
immediately anybody off this list I just had to quit
somewhere. It was about midnight three nights ago when
I was typing this throw down as many as I
can think of. But there's really an amazing diversity
of professions. And if you look around, you
also see a very, uh, large diversity of
age is, uh, we very specifically included students
in this conversation, and there's even some of us
that are looking at retirement here and some something that
are in retirement. So it's a It's a great
cross section. In that point of view, we
have attempted to create a audience of gender, race
and ethnicity diversity so that we have several, um
, or point of view there. And there is
also a great diversity of practice, um, experience
with contemporary practice in the room. There are some
, uh, amazingly experienced practitioners, and we will
hear from one tonight who I'm just so grateful was
able to come. But there are sitting among the
room there are there are many of you that have
years and years of experience. There are many of
you out there, probably they don't have much experience
and some of us in between so it was very
wasn't intentional to create this kind of cross section toward
this conversation, and I view every voice is important
. And I welcome everyone, including this conversation.
Um, so this, uh, this diversity was
part of my my intention. I don't know what
the committee would increase. Treatment is part of my
intention to really create a conversation among individuals that represent
, uh, a cross section of the fabric of
society. So it's not only industry is not only
academics, it's not only students, it's not only
education. It's not only engineers that really try to
get a broad cross section of people from all across
all walks of life. And there's probably people in
the room who who are safely out of the professional
game. Um, and that's great, too.
So the idea was that two bring to open this
conversation to all of these different voices so that we
So we begin to understand how deeply these practices have
penetrated society and all of us around us, and
sort of my feeling that we may not really have
a great, um, appreciation for how, how
much practices going on out there. It's sort of
like hidden taste and the intention behind this was to
create a conversation that really speaks from wholeness from the
wholeness of society as we asked me to address this
fundamental question. So how are we going to have
this conversation? Because, you know, there's a
lot of us here, and we come from a
lot of different places. So we're gonna do listen
, a number of ways, um, one is
by listening to wisdom of the people that have been
doing these practices have recognized that brought these practices into
their lives into their professional lives. So I'm thinking
keynote speakers here. Also, we have we have
some sessions devoted to. I'm listening to our own
experience, which I'm thinking the normal papers. We're
going to have panels, some panel sessions and so
on. But we also have some very innovative aspects
to this workshop that we're going to have for the
next few days. Um, first of all,
we're going to engage in some of these practices directly
and practice as a group. And so we've made
a large effort to provide a forum here, uh
, to provide opportunities for you to try out these
practices. If you don't know what they are or
have experienced them before, or if you want to
try a different kind of practice than you normally have
. So there will be some sessions in the conference
where we really get down and do some serious practice
. And the other part of this conference, which
I think is just really exciting, is that we
are going to spend a lot of time engaging in
dialogue with each other and this dialogue. Um uh
, it will be one on one and in small
group, so it's almost a retreat like environment,
and the, uh, the structure of the way
that we're going to try to do this is with
appreciative inquiry. And the Center for Appreciative Practice at
the University of Virginia is the lead on this aspect
of the conference. And they will be, uh
, putting together and guiding you through those sessions where
we're talking with each other. So if I could
, some of them are here, I think is
everyone here. Now you can stand up there,
and they have done a tremendous amount of work to
make this happen. And I'm very excited about this
aspect of the conference. What we're actually gonna do
50% of our time, we're gonna be talking with
each other. And on Friday we're going to be
exploring, uh, exactly what we've learned so far
from our contemporary practices. Experience them in their lives
and warning. We'll be talking with each other on
that and in the afternoon, through the panel sessions
. And then on Saturday, we're going to look
into the future and spend most of the day on
Saturday trying to answer the question of how contemporary disciplines
may, um, help us promote excellence and innovation
as we as we move forward. Um, now
this this, uh, this process is rather structured
in the structure is explained in your program. So
now I'm the kind of guy that when I go
to a conference like this and I get a program
like this, what I do is I turn to
the three pages that have the talks on one,
and I ripped them out, and I throw the
program away. But I'm asking you not to do
that. You keep your program with you because there's
actually a workbook pages, and there's explanations in it
that will be very helpful as we go through the
weekend. Yeah, So, uh, so that's
so you'll hear more about that as the as the
workshop progresses, you'll hear more about the details of
how we're going to carry out that conversation. Now
we're gonna do a lot of talking. I've been
to a lot of conferences where there's been a lot
of talking, and I really wanted to do something
different here. I really wanted that's talking to come
to something. So we are going to try to
bring this conversation to some kind of conclusion, Um
, so that when you walk away from here,
you feel like, uh that something has happened.
So there's a couple ways that we think this is
going to happen. The process itself is very open
ended, so we didn't try to structure it.
We're just gonna let something emerge, And, uh
, but we hope to at the end to have
working groups to address the future of how we want
to take contemplative practice forward from from where it is
right now, we're also putting together a website.
It's gonna summarize. It's all of our conversations.
As we go through these conversations, um, the
, uh, the group from, uh, appreciated
practice group will be documenting the results of the conversations
will be collecting some of the output and summarizing that
, and we hope to have that available on a
website so that you can access it if it's,
uh, of interest to you from wherever you go
home. In a parallel with that, we are
doing some video documentation. Um, and this is
occurring in the form of interviews. Some of these
interviews have taken place already. Uh, some of
the interviews will take place here at the conference,
and we may be asking you if you want to
Wow, do one of these interviews. I just
want to mention the interviews documentation team. Anyone who
has dealt with video knows that this is not an
easy process. Until we we have. I have
a lot of respect for all the people are putting
work into this because it's a lot more work than
one would naturally expect. So as the video team
is here, could you stand up, please?
A. Alright. Their home doing homework is what
I understand. Um, so there will be some
video documentation going on. You can see that there
is already some in the room, and please let
me know if you are uncomfortable with this. I
think most of the energy is going to go into
interview process so they'll be off in a room somewhere
with a person who knows what's going on. And
I think that some of it is going to be
just walking around and capturing some footage of the conference
. But the real intention here is to, uh
, to extract the essence of our of our conversation
and documented so that we have something to work with
the next time around. And as we go forward
, go forward. Um, there's also a social
media content, uh, that we're working on again
. This is, uh, the website, and
video documentation is work in progress. We hope to
have that, um, finalised in better shape about
later in the month. So So the whole the
whole idea here. Two mhm. Sorry. The
whole idea is that when you leave this room when
you leave this building Saturday afternoon and if you want
to be engaged in developing contemplative practice or or develop
developing a practice, um then you will know exactly
what to do that you will have in your hand
a structure so that you can participate in the further
development in this field if you wish. So that's
that's the goal of this conference is that we don't
just have a good time and then go home and
wonder what to do next. We want to come
out of here with clear ideas about how we can
take this field forward, if that's appropriate. So
again, I want to come back to the basic
questions like that. I'm working with a journalist workshop
, which is how can we connect with our own
humanity and in this rapidly evolving technical technological society.
So again, from my point of view, I
engage in contemporary practice because it helps you answer this
question not just to engage in the practice. And
so I guess one of the answers is at the
end of the weekend, we would say, Well
, there's really not much more to do. Actually
, I don't think that's gonna be the answer.
But the basic question here is how do we how
do we get now in this society? And I
just wanted to answer this question in part in the
context of my experience with this conference and you know
, I was just astounding. And how much support
I got for this county when I was organizing this
conference. I had, you know, last February
, I didn't have any idea what, How when
it turned out what I was going to do,
and I just started organizing and everyone came forward to
support. I mean, I'm just, like,
so grateful for that. It's just amazing. Yeah
. Yeah. The interesting thing about this is that
it wasn't just support, but it was support offered
from the heart and kindness. So it was really
, You know, people say, Can I do
more? You know, I ask people to do
things that I said, Can I do more?
And I think every single person that I dealt with
did more than they had, so yeah, yeah
, and so this was an opportunity for me to
Really? Mm. You know, I have We've
all suffered and I've suffered with the rest of you
. I've engaged in some contemplative practice that has really
helped me personally. And so this conference is a
opportunity for me to take my personal life skills and
offer them to the community. So it's very real
. It's been a real joy for me to be
able to integrate that personal and professional in this work
. And I have to say that joy is probably
biggest experience that I had, um, during the
organization. One of the first things that I did
when I was looking for the notes was Go on
on foundation and and look for I looked at a
video, a Ted video with Goldie Hawn and Dan
Siegel, and they were talking about their mind up
program for K through eight. And she said,
You know, when I went to school, it
was just a lot of joy. It was a
joy to go to school just I don't see that
anymore. I want to put the joy back into
education and I thought, Wow, I wish I
would sit there because, you know, there was
a lot of joy in my education and I look
out there now and I'm not sure I'm seeing it
in students. And I'm trying, you know,
it would be the best thing that could come out
of this is that we could, um, reconnect
with that joy in our in our lives. So
I have a couple of aspirations for this conference.
Uh huh. First of all, I hope that
you you leave with many friends. It's been my
experience that other contemplative practice conferences that happens. And
as I said, there's a very incredibly diverse cross
section of people here. Um, just reach out
and explore those around. You think you have a
tremendous experience and the second aspiration have is that during
this workshop you can reconnect with the joy that inspired
you to your professional path, just like I had
reconnected with joy and putting this reconnected with my joy
in my profession in order to bring the school so
welcome. Mm hmm. Mm hmm. Thanks again
. So the, uh, I actually have another
aspiration from this conference, and that's not to forget
anything I want to say. So I have to
. I have to say that the student one of
the things that students did is generate this T shirt
, which I think is really cool. And,
uh, they're, uh they're they're for sale out
there in the hallway. All proceeds from the T
shirt go to support the student part of the conference
so that students can be here. And I would
like to suggest that, uh, these are I'm
sorry. I would like to suggest that this is
a completely appropriate conference where At least I hope so
because I'm going to work. All right, So
I'm you know, I'm an engineer, and I'm
trying to learn the art world. So I'm looking
at this this, uh, logo and there's firing
. Right? Fire was the first technology. Oh
, I like it. And also, the other
side of it is geometric designs. And of course
, that's the essence of mathematics, which underlies,
uh, that's the language of science and technology.
This is a very cool local itself. And there's
a limited edition. I always tell my students that
I reserve the right to solve all of the easy
problems in class. And uh huh, assign all
the heart problems at home. So that's true of
the conference chair to He gets to do all the
good jobs and leave the all of the other jobs
to the other people. And I have to say
that my next task is probably the best plum job
of the conference, which is to introduce uh,
Dr Mark McNamee, who's our senior vice president and
provost. Dr. McNamee served as a has served
since nine since 2000 and one, and he is
the university's chief academic officer responsible for all undergraduate graduate
research and outreach programs. Um, Dr McNamee has
extended our efforts to expand research opportunities in biomedical and
health sciences, Informatics, information technology and nanotechnology,
additionally has led efforts to restructure our schools and colleges
in order to position Virginia Tech to enhance excellence across
disciplines. His work has resulted in one of the
largest reorganizations in the university's history. He has also
played a critical role in diversifying the university's ranks.
Dr. McNamee is a biochemist with expertise in Euro
Trans, uh, bitter receptors. It retains a
keen interest in all aspects of brain and cognitive science
and fully appreciates the role of contempt of contemplative practices
. Um, you have to say that the office
of the Provos, it was very early supporter and
very strong supporter of my efforts to organize this conference
. And, uh, it's that support that got
me through many dark hours. So I personally am
very grateful. And I think you all should be
grateful to document Mhm. Yeah. Is it okay
, right? Yeah. Okay. Yeah. Mhm
. Thank you, Doug. and, uh,
half of the entire Virginia Tech administration. Um,
yeah, I'm really happy to welcome you to this
very special conference. But in terms of the practices
for a technological society done in, his colleagues and
students have done an amazing job. They worked so
hard to create this opportunity they're always can enjoy.
I realized we're living in a time when the normal
stresses in life that I think always used to hello
is also dealing with the avalanche of all the extra
stimuli we have to deal with. A lot of
that has been enabled by technology, which can be
a great friend that caused a great challenge to us
. Now, in an academic environment in particular,
many of those are part of we also face the
challenge. We put so much pressure on ourselves to
excel in so many different areas, usually during multitasking
all the time. That creates the sense there's never
enough time for anything to reach the kind of standards
we expect. Uh, and so it's my my
belief that we can regain a sense of centeredness and
sustainable good health by embracing various contemporary practices. For
example, mindfulness in all its various forms. Uh
, one way to remain focused, intentional and open
minded to the president, Meditation, the arts,
Uh, movement, practices, journaling, etcetera.
They also provide ways in which we can find,
uh, find things that work for us. Person
Everybody is a little bit different. Different, uh
, realities. Most helpful for me. Personally,
I found a combination of Kong and mindful attention to
present situations helps me my daily activities. It's not
always easy. It's easy to stray, but I
think that, uh, I try to always come
back to the moment and see if I can get
re centered. What I found about Saigon, which
is a wonderfully smooth practice and very peaceful, very
gentle for me, it's also a way to stretch
to use my body waste. I don't normally use
it all. It helps me in my overall physical
feeling and sense of well being right. And I
think this may surprise some posts, but I've also
found that, uh, simple mindfulness practices actually,
uh can be very useful in significant academic situations and
decisions. Um, for example, we just completed
the promotion and tenure process in Virginia Tech. For
those of you in academia, it's a fairly significant
part of your lives of. And when the university
committee meets part of that committee, we we take
a few moments of quiet reflection and focused attention before
we opened the discussion of each and every case that
were considered. And I think that that social practice
has made a difference in the way people talk about
particular cases in the way that they are prepared to
think about what's most important and to offer suggestions and
comments that are useful on. I also found on
, as we approach the sixth anniversary of April 16th
tragedy that has a look back and reflect on my
experiences that being present in the moment experience with individuals
who are suffering in different ways helped me to get
through that process, and I believe it was helpful
to others to know that sort of thinking about the
past of the future. You can experience the present
moment and then try to move forward from that as
best we could. So this conference, I think
, has been very beautifully designed can provide opportunities for
us to learn about effective practices that are being used
. But I also like the idea there's going to
be opportunities for discussion, uh, to talk about
next steps to meet people to network. Come on
. And that's not always true. But don't mention
many conferences. You just sit and listen. Um
, figure out you check your email and things like
that. So I'm hoping that all of you do
engage and participate fully in the process, learning about
contemplative practices and sharing what you know. And also
, I hope you keep an open mind about things
you do now. The other thing that I find
exciting is that as an academic institution, uh,
we can we can add to the scientific understanding of
the mind body spirit connections again as a brand.
As a neuroscientist, I think these are uncharted waters
that there's so much more to learn. I think
it would be so helpful. We have a new
research institute, Virginia Tech Caribbean Research Institute, located
and growing up. And they have a very strong
active government. Cognitive neuroscience. Whether using, uh
, advanced advantage presidents imaging brain scanning technology, uh
, to to ask fundamental questions about how people think
and respond, particularly they're interacting with one another.
You know, the decision making how we look more
new information. I think that eventually we will vary
biological and independent of how the mind works and combine
that with more. You want spiritual, philosophical,
understanding, mhm. There's so much to be done
and it's all very interdisciplinary. I think the participants
and the supporters of this conference show that this interest
in this these kinds of approaches across disciplines, and
I hope that by working together we can find very
useful ways to, as you mentioned, get a
better appreciation for our humanity. But I also believe
that it's going to be helpful to society just in
terms of minimizing the impacts of chronic illness of chronic
um, ailments that can be aggravated by stress.
And that, in fact, can lead to so
many lost work. Hours can lead to so much
unhappiness and healthcare costs. I think we we have
an opportunity in this room and going forward to see
if we can, in fact, through everything we
did, um, make life better for many more
people. So I'm looking forward to the various sessions
and I hope you on, um, I think
we can bring and I hope out of this we
can bring contemporary practices most totally in the mainstream for
our faculty, our students, for the community at
large. And I think little steps forward can make
an enormous difference. So again, welcome to Virginia
Tech. I hope you get to enjoy the campus
. I hope God outside a little bit that walk
around campus beauty of this region. Um and,
uh, you know, uh, some new friends
. So thank you very much. And I'll be
seeing you all weekend. That was given as promised
. Thank you, Mark. And thank you again
for your very strong support of the conference. Um
, I'm now going to introduce a friend of mine
who is going to introduce the main speaker tonight.
Um, I was I was supposed to have a
bio of him, but I somehow I don't have
it. But I don't care if he's such a
close friend and has made it possible for us to
hear that appreciate tonight. Mark Duncan recently joined Pamplin
College of Business in the Department of Management. Um
, he has quite a lot of, uh yes
. He came to the University of Miami, but
he also has a lot of entrepreneurial skill out in
the in the real world, as we say here
within the ivory towers. So to introduce the main
speaker tonight, Mark Junk? Yeah. Thank you
, dog. So Okay, welcome, everybody.
Uh, it's a real pleasure to introduce our speaker
. It's not easy to convey the deep experience and
knowledge of the speaker here tonight. Um, but
thank you all for coming to attend this special event
Before I introduce our speaker. I just want to
give a special thank you to Douglas again for providing
strong diligence that really made this conference possible. As
we all know, we're fortunate to have his eminence
stronger. Um, Cultural Rinpoche, as our opening
keynote speaker for this conference, Ricochet is uniquely positioned
to address this gathering as he has deep training and
experience both from the eastern and Western perspectives on these
topics. Delta Ricochet is a prominent lama of Tibetan
Buddhism, known in the world as a scholar,
a teacher and meditation master. He began his monastic
training at the age of four. It included direct
to knowledge from the heads and senior teachers of all
the major traditions of Tibetan Buddhism. Ruby, she
is able to directly communicate with many people in the
world as He is fluent in Tibetan, English,
Nepali, Sherpa, Chinese and also know Sanskrit Indian
French. In addition to the traditional training of a
prominent lama of his stature, Rupert, she has
a Western education that culminated in his doctorate degree from
Harvard University in 2000 and four. Indeed, he
is the first high Tibetan lama to earn a PhD
in the West. Rupert's academic training allows him to
very accurately translate the full subtlety and effectiveness of meditation
practices for students in the West. This is very
today's activity in the world is truly global. He's
the spiritual director of Dharma Katya, a non profit
organization established in New York to promote these precious meditation
teachings in the United States. He's also has a
substantial activities in Asia. Most recently, Rinpoche opened
the Lumbini World Center for Peace and Unity, which
is the largest environmentally friendly temple and meditation hall complex
at the UNESCO World Heritage Site in Lumbini, Nepal
. Let's please give a warm welcome to our speaker
tonight. A mhm? Yeah. Okay. Yeah
, sure. Oh, acceptance here at work.
Mhm. So God look good. That's the view
. Get here. Yeah. Thank you. Thank
you, Mark. Good evening. everyone. Um
mhm. You know, we can buy good,
bad, But what is what is it that brings
a good sleep? We can go to a good
school. But what is it that gives us the
ability? Um, two. Learn a very challenging
subject. We can have food, shelter, water
. But what is it that get us through a
crisis without much stress or with the minimum of stress
? How can we keep an inner strength confidence in
a freedom and serenity? Each of these questions has
the same answer. One same answer that is your
mind. It's your mind. But we have to
remember that we are in a very, um we're
in a world of information. There's too much information
to the point that we don't know which one is
right and which one is wrong and become not very
helpful to the point that our mind is completely fragmented
. Our minds are all over. It's like our
minds start to become like a needle with two heads
and it stopped. It doesn't work. Yeah,
on top of all our thoughts the crazy thoughts that
we can have even when you close your eyes.
Now we have all this forceful advertisements, which suggests
you what to do, what you should do or
the breaking news. An instant message, for example
, that sometimes during your family life so our mind
is bombarded with all these informations. It's not only
that to make the matter worse, we're in the
world of speed. We don't even have time to
think. We just have to do. And then
we lose our creativity because we don't think we just
do. And this blurs our vision, our understanding
of the world. Imagine that I have a instance
a burn incense or a cigarette, and I turned
it very fast, right? And instead of seeing
that small fire, you will see a fire ring
, which is not the reality, but because of
the speed you see, you get the wrong vision
and this is happening in our everyday life, and
it's getting worse. Mhm, Yeah, 24 7
. We have all these informations forcing us to digest
them. Interestingly, we have college classes on everything
under the sun, it seems, but very few
on how to use our mind and almost nothing on
how to open our hearts and how to calm down
our racing thoughts and our pounding emotions, Which goes
nowhere. Yeah, you just get the message.
So this is the environment. So now you know
how important is our mind? But at the same
time, what kind of environment we have? How
much better would our life be? E v can
gain control over our mind. If our mind is
not enslaved by other all these informations and all the
distractions, the world would be much better. Our
individual world will be also much better Yet the fact
is mhm with a very small technique that I'm going
to introduce you which I name as three moment practice
or three moment techniques. We can change our lives
better. We can change our running away mine to
a control of mind. We can transcend our anguish
, mind to more undisturbed mine. So that's what
I'm going to talk about. The three moments technique
which can change our life. Uh huh. Yeah
. So is it only the mind that is important
for us? The answer is no. According to
one of the ancient tradition, a living tradition still
practice. There are two very important that we need
to know about the human existence and that is the
reality of body and reality of mind. The reality
of body. Um, the technical words are the
Nazis, planas and windows in Sanskrit, which means
channels, literally winds or energy and essence, which
I understand as in generally energy of the body,
um, the energy flow or the balance of that
energy mhm and the circulation. These are important.
But why? While I want to highlight how important
these are, which are part of the contemplative practices
tonight, I'm going to focus on the reality of
the mind. Uh, which traditionally, uh,
vocabulary for this is there are three things. The
bliss, clarity and non thought again, In a
simple word, I think it's happiness, clarity and
arrested mind, happiness, clarity and rested. Mind
why I want to focus on this because we,
as a human being, strive for something all the
time. We strive we do things. Why we're
doing it. Yeah, we're doing for happiness.
That is the ultimate answer. When you buy when
we want to get a job or buy a house
, Yeah, What we're really expecting is that these
things will give us security so we don't have to
worry much that is the happiness. Yeah, no
worry. More secure. That's the happiness. So
that's what we are aiming for. So whatever we
do, we study. We look for a job
we buy things, were looking for happiness. We're
striving for happiness all the time, every day,
from birth to the death and often, as I
give you example earlier the housing jobs and so on
, we assume we think that these external things can
give us the happiness. That's why our mind is
always outward to look searching something, searching happiness from
outside. Okay, of course, external things gives
us. It helps us if we have food and
shelter. If we have means to pay our bills
if they have good friend, if we have partners
, If you have good weather, we are happier
. But the point is even we have all of
these things. You still can't be unhappy. So
that is the point. Even you have all these
things all the external things that you believe that will
give you security and worry free life. You still
can worry. You still can have happiness. So
while it add to our life is not the real
answer. So what is the real answer. Mhm
. We need to know that happiness, worry free
. All these things are a state of mind.
Happiness is a state of mind. So that means
the root of the happiness is in the mind itself
is not outside. Yeah. Mm. So we
have been doing our best. We've been striving,
but we have been striving for a wrong cause.
Not the real, not a not a cause of
a reliable happiness. Mhm. And as we look
for happiness, it seems that we are treating happiness
as a destination rather than your own path or the
journey itself. So which means that we have to
work a lot with lots of pains and worries and
fears and so on. But then we get to
destination for a short time because you will have a
new destination right after that, soon after that.
And when you get there, it takes a long
time to get there. But you will remain there
for a very short time. So that's why it's
not really Yeah, not really, uh, worthwhile
. The important thing here, the teaching is that
we have to treat. We have to find happiness
on the journey itself. not in the destination.
Yeah. So that means what that means to live
in the present, live in the present so that
we can appreciate better Mhm. Now our challenge,
how to do that? The challenges to work with
the emotions we are we humans are, yeah,
emotional beings. We have emotions mhm. If we
try to run away from the emotions, then we
are not successful. Then we're not really practicing and
we cannot run away from emotions. Mhm. So
the challenge is to face the emotions, work with
the emotions, use it as our assets, use
it as a fuel to go forward to improve ourselves
. It's ridiculous. So emotion is like electricity.
Yeah, it can be very powerful, very useful
. If you use the right or it can be
really harmful, it can destroy you. It can
destroy your life. So there's no good or bad
about emotions. Is how you use it, how
you handle it so we can. With the practice
, we can use the emotions as a fuel to
push ourselves forward in a very positive way. Mhm
. If you don't, we can be the victim
of emotion, victim of the emotions, because no
one really wants to hurt others. No one to
say bad things to others. People are generally good
, but they do. They can do bad things
. They can harm people. Why? Because they
at that moment that human being become the victim of
their emotions is not the problem of the person,
but problem of being the victim of negative emotions.
So the practice here is to turn that to control
your mind. So then you can change the whole
thing from being a victim of emotion to the manager
of the emotion you manage. You control the emotions
, and there is a power in having the ability
to do to change our life. In three moments
with the three moments technique, and with that practice
, one can first reach to a state that is
undisturbed by the emotions. So you're gaining some inner
freedom, and because of that inner freedom, you
can get a sense of happiness, unconditional sense of
happiness, a happiness that doesn't depend on that's not
a restriction on the street. Um, depend on
anything else, depend on others encouragement. It doesn't
depend on others, compliments or anything else. It
is something coming up within yourself, Uh huh.
So what is happiness now? Thank you. Happiness
, as we usually understand, is contentment. Your
content with what you have. You're satisfied. You're
happy with what you have. Happiness is peace of
mind. That's what you think. Which means your
mind is not distracted. Your mind is calm.
Your mind is at its own place. Your mind
is arrested. Yeah, and I think it comes
from 22 things. Two ingredients. Um, warm
, hot and cool hat. Compassion and the system
counseling. Compassionate system. Um Mm hmm. And
it can be directly connected or related to two things
. That is a physical or mental condition. And
often, uh, we find that mental condition happiness
related with mental condition is much stronger. It can
overcome the physically related, um, comfort or happiness
. Let's imagine for a while that you are.
You offered someone to carry a backpack. Mhm.
In a florist. The path is not easy.
It's a rugged path. And now you carry it
. How do you feel? Mhm. Do you
think Delighted You're happy? Yeah. You wanted to
help this person, and now you're being able to
do that. Yeah. Now imagine again. Someone
asked you someone force you to carry a backpack.
Mhm. Mhm. You're not willing to carry it
, but this person force you and you have to
carry it. You have no choice. You carried
. How much heavier is that? Is the same
back and you're not happy. Okay, Exactly.
For the same thing. For the same action,
you get a very completely different result and experience and
your experience and your emotions experience of the world around
you at the time. And your experience. Uh
, your experience and outcome are completely different. Your
emotions are different. So it's a perception. Our
perception translate our experience into our emotions. So this
example tells us how yeah, mental condition is more
powerful than physical condition. When I was little,
maybe 9, 10 11. I don't know around
that time, um, I study, you know
, um, I have tutor. I have I'm
blessed. I have a personal tutor. Um,
yeah. So our bedroom. Right. But the
bedroom is also my living room, and it's also
my classroom. Yeah. So I studied there.
Mhm. Um, but then there are other students
will come to my bedroom to study, which is
their classroom. Yeah. So we studied. Maybe
about two hours and then, um But they can
leave earlier and they come later and they leave earlier
. So I have to study maybe about 10 minutes
extra because I don't have to go anywhere. I
don't have to commute. And that 10 minutes is
so long. I felt it's like one hour extra
hour and I asked my tutor, Why do I
just study longer if I can do the same homework
? If I can finish the same thing, why
should I? He said. You don't have to
travel. So this is the perception. Yeah,
I can feel that 10 minutes. Nothing is very
painful. That's longer than one hour study. I
was maybe 10 11. So now I understand that's
a perception. But it is said that every moment
of those when we have such experience, we have
a great opportunity to turn that into something completely different
to a mental state that is not distracted by those
negative feelings. Mhm. Yeah, So once you
have the undistracted mind, you can have the happiness
. Usually we have very little undistracted mind for most
of people. One example they give is right after
when you wake up, you will have a little
bit of calmness in mind, but I'm not sure
if that's true because many people are not really happy
when they wake up. And I have this experience
to when I was small, but you have to
know that we had to wake up at 4 a.m.
In the morning. At that time I was maybe
15 16. And what if you ask me what
is the single most difficult thing for me, then
that would be the answer waking up in the early
morning, so I'm not sure if it's true for
everybody, but I think still they're very subtle moment
, very short time in the early morning. Before
you have any kind of thoughts, there is a
communist. It's still true. There's a communist when
you wake up before you have any thoughts and then
soon you have you have to you have this onslaught
of the thoughts and then you Soon you try to
worry. I mean, you. You start to
worry, uh, about the life, and then
you face the hectic day and then you think about
past and future. And usually we are in the
present moment for a very short time, you know
, very seldom we are most of time, either
in the past or future. Mhm. But the
happiness can only come from the present moment, not
pass the future past and future. Living in the
shadow of past and future means worrying. There is
a worry. You may think good friendship of the
past. And now you're not happy. You're worrying
about the future. Whether you can achieve it or
not, you're worrying. You worry that you don't
have enough time to get things done. But actually
you're wasting time by worrying. You know, this
is very true. We're wasting time worrying, so
it's not efficient. It doesn't help us. So
it's very important to zoom in and get into the
present moment. So we're doing something will be a
lot more productive if we can focus on the present
. If our mind is present and this three moment
practice three moment technique can help us to do this
, it can change our negative feeling about things,
that thing that you're doing and you're you have to
do into something that is very likable, mhm work
or relationship, anything with a three moment practice with
a three moment technique. You can remove all the
negative feelings about it. And then slowly, the
first step is to remove negative feeling. And then
it will provide a platform for you to mhm,
um, develop a positive feeling. Mm hmm.
Maybe you already know about this there. Um,
there are some research. I think it's called,
uh, track your happiness dot org or something.
Some apps and websites where you people track this research
. Uh, this research did, uh, some
research, and he also found that to be happy
, one has to be in the present moment.
One cannot be distracted. If your mind is distracted
, no matter what you're doing, you won't be
happy. In the next few moments, you'll find
that you're unhappy. So I was questioning about this
wondering whether multitasking, How is that? You know
, we would be interesting to know whether it makes
you happy or unhappy, because probably your mind is
split it between many things or jumping between many things
. He said that people are thinking about something else
than what they're doing for 47% time of the day
. So that means we can be 47% time of
the day happy. Additionally. Right. So that's
good news. With the practice, we can improve
. We can be happy for a longer time of
the day. Yeah. Okay. Now, do
you want to learn how to do this? Three
moments practice. Mhm. Um, uh, I've
used this practice myself for maybe over 15 years now
. And, uh, of course, this is
based on, uh, Buddha Dharma, which means
Buddhist teaching. Um, but it's never named that
way. And it comes from, uh, two
different sources. One is the Buddhist epistemology. Um
, okay. Where it explains about how our perception
are sensitive perception, our mental, uh, concept
perceptual conceptual and our grasping works. And it's also
this, uh it's also based on, um,
some meditation all, uh, teachings, you know
, some direct meditation practice teachings. So I I
name it as a three moment practice or three moment
techniques. So what are three moments? Moment,
One moment to moment three. It can happen in
a very quick It can happen even in a split
of seconds. Or it can happen in a few
seconds. Why? I want to explain about this
to you introduce this thing to you. Mhm,
um is because it is very handy. It's quite
easy. Um, because one of the weakness of
the practice, I think, is that we have
to put too much effort or put effort for a
long time. So many people who are not ready
for it just cannot do it. They just give
up. But this practice Yeah, all it takes
is a few moments, maybe five seconds. Maybe
10 seconds. Maybe three seconds. Maybe two seconds
. So the first moment, So I just call
it Things happen. Something happened. Okay, but
your mind doesn't know. You don't know it yet
. Only your sensory. Maybe your ear can hear
it here. I can see it, but you
don't really know it. You know, It's just
like if you turn your head and look at something
you see blurry. But you don't know what it
says there and you haven't read it. You haven't
translated in your mind. It's just like that state
. Second moment. Thank you. I call it
rice. Something rice. Now there's an emotion already
coming in. The later part of actually you can
split that again into further details. That first moment
is, uh, the thought now thought process comes
in at the second moment. So you recognize what
it means. You know what this person is saying
to you, And then the emotion rise as the
later part of that third moment is watch. Okay
, happen. Rise and watch. So you look
into it. You look into that feeling which is
just risen within yourself. That is the third moment
you have to focus on that feeling. That emotion
. Thank you. Thank you. No. Do
you think analytical methods should be used? No rationalizing
, No reasoning. Yeah. Mm. Not even
prayer. Because all of these things are distraction at
that moment. If you try to reason, you
know you will support that. You have to be
angry. For example, if it's the anger,
the emotion is anger. If you try to use
a reason at that time, your mind, your
thought is not really unbiased. Your bias. So
your reasoning will be used to prove what you think
is right. So reasons are useless. The other
thing, everything. Anything else other than looking at
that moment is useless and distraction. Thank you.
Reasoning can be used later on, but at that
moment, that's all. All you want to have
then it will work. Timing is everything for this
. If you try to do it right now,
you may understand what I'm saying, but, uh
, effect may not be very obvious, but if
you try to do at the right time the golden
time, which means when you have the emotions right
, maybe you're flying on an airplane small airplane and
it drops all the time all of a sudden.
All right, maybe you can do that. You
know, if you're flying back because it happens in
a small, small airplane. This is a great
moment because that time you have emotion, fear or
anger. When somebody say bad things and you feel
the heat, the numbness, that's the right time
, the sooner the better. Immediately, because if
you leave it for a moment, then if it's
1/4 moment, it will be difficult already. You
will be more and more reluctant to use it,
and it's not effective. So timing is everything For
this. There is a story of, uh,
a meditator who spent years and years of his time
, uh, meditating in a cave in a very
remote, isolated place. And then he thought he
did it quite good. You know, he especially
focused on practice of patients. Mhm. So he
thought Okay, he did very well. So now
No problem. So he came back. So his
other friends tease him and told him that we heard
that you didn't meditate at all. You're just sleeping
there, you know, doing nothing. And he
said no. I did, actually. He really
meditated. So he was offended a little bit and
then said, No, you didn't practice. He
said, Yes, I did. No, you
didn't. Yes, I did. And then he
lose temper. And they said, Oh, so
what happened with your patients? So this is a
good example that practice to make it very effective,
should be in a real life. That anger is
the fuel. Yeah, for you to have a
good practice of patients. So if you don't have
that, you cannot really improve. And that's the
timing. You know, when you have anger is
the best time to practice patients. Yeah, there's
a are saying in Tibetan tradition. It says,
um touching at the nose of a pic with a
stick. If you don't want the pig come inside
your house, you have to stop it at the
door. It's very easy at the time. Just
touch at his nose. It will go back.
But if you leave it if it comes in,
then now you're not stopping. You're chasing after it
so it could go everywhere and make your room a
mess. You can hide behind your fridge. You
can go under your bed. It will be much
more difficult. Takes longer time, a lot more
efforts. So it's the easiest thing is to do
at the beginning. The first moment. That's what
this is. Three moments technique. Do it at
the beginning. Don't use your logics. Just watch
. You don't have to do anything when you look
at that. The feeling that emotion, negative emotion
is just tell you. You just give you the
answer by itself that the mind Okay, the essence
of the mind. It's just clarity. It's a
clear it is. No boundary itself is free from
all this negative feelings, and that emotion just deflate
or just disappear by itself. Yeah, so I
call it golden time, so practice at the golden
time. So this is a practice that you can
do any time. Yeah, you don't need a
particular time to practice this. This is something you
can practice when you usually. You know, usually
you don't practice when you when you handle machinery,
things or drive or things like that, right,
that could be dangerous. But this is so quick
that I sometimes even do, for example, driving
right when somebody drive in front of you so slow
as it is riding a bicycle, you can get
some feeling that's the time you practice when you try
to find which way to take at the fork.
Which way to take. And your GPS is so
slow and you don't know which one to take.
And someone hung behind you, right? And that
is probably a good opportunity to practice this. You
tell me so. So, out of these three
moments we talked about, uh, we know that
second moment is arising from the mental concept of believing
that that means good or bad. You know,
he writes, there's a feeling that rise up and
that feeling we understood as a negative feeling. If
it's anger, for example, so the question is
where the negative rise of this negative feeling coming from
Where is it coming from? Um, two things
. Usually one is a little or no training.
The other is inborn Fast belief in 1/4 Street Liberal
. Not training. Um, although it is said
that we have all the qualities potentially have all the
qualities, all the good qualities with us built in
, we are naturally the, uh The sign of
that is that we always like something good and we
don't like bad. We naturally will. We like
happiness. And we don't like unhappiness, right?
These are the direct proof that we are. Nature
is good, but that doesn't answer everything. The
way we are trained affects the way we interpret our
feelings and our experience. So training becomes very important
. And usually we get not that much of training
about how to take care of the mind, how
to come down and how to have a, you
know, good heart and so on. We don't
have enough of those things. We just learned technical
things. We just learned how to do you know
, the mechanical things. Not so much about the
heart, the warm heartedness, so little or no
, no training of mind or warm heartedness are one
of the costs. Um, is one of the
costs, then that means if we train, the
effect can be significant. Can be really great.
Think of the great individuals we should never discuss.
Uh, underestimate the effects of the determination and efforts
of individuals. Every individual's one individual at a time
can change a lot in the world. And I
like to say that there must be a lot of
those that will take their own rightful spot in influencing
millions of people in the future. Right in this
corrupt, mhm, mhm people make so the inborn
false belief. What is that? So I would
like to ask you what is most important thing to
you? What is it? And of course you
can. And the answer three freedom. To whom
? Yeah. Yes, Freedom. That's very good
. To whom? Itself? Yes. Good.
Making what is the the single most important thing that
use you use all the time in every sentence.
I Yes, I I want to go. I
don't want I want I am fine. My name
is this so on. That is according to Buddha
, known as the Inborn. Because nobody has to
teach you that. It's inborn false belief. It's
a belief. And there is some some some false
with it. Some misunderstanding? Mm hmm. No
. When did that happen? When did we get
the eye? Mhm When? Mhm. When?
Just say whatever you think. What this concept of
I forget about language, birth, birth. Good
. When are we born? Yeah, conventionally.
Of course. We have a date of birth.
But if you go deeper in the meaning, we
are born every moment. We are born every moment
. That means the concept of I is born at
every moment of this consciousness. So it is born
. Yeah. And according to the teaching, it
is born every moment. That means the beginning of
this world is at this moment. And if you
can take care of this moment, the present,
then you actually can do quite a good thing.
You can solve lots of problems. History. Okay
, Lots of emotional problems as well. Because Okay
, hold that back right now. So next question
is why is false now? Why is it false
? Mhm. Do you think we do when you
say I not you, but I Where do you
point it? Where do you point your finger?
Your hand. Where is it? Where? Okay
. Here right somewhere here. Right? So here
is a false right. So I, um So
the question is, where is it now? Let's
find out. No, this is part of the
meditation, actually. Let's find out. Let's analyze
. Let's look into it. So if you go
, you point here. Now, let's look here
first. So what you find is maybe skin muscles
, right? Chest, bones, ribs, organs
. Which one of them is the I, right
, Because we believe I is one. Nobody says
I'm many, right, so I don't want to
go in detail. But that is the idea.
So that's why to think to believe too many as
one is a Force one is not equal to many
. Many is not equal to one. So that's
a false, um, so perception of I exist
only independence on perception of our mind and body.
It is a label is just a concept is not
real. It's like a forest. We can say
we have a nice big forest in the south of
this town and another big forest in north. So
we say one big forest. But if you go
closer, look closely, then there's no forest but
trees. All right, so that concept of tree
concept of forest is not that true. It's only
up here, not on the tree level, not
on the ground, on the ground. You can
only find trees, okay, but that concept is
very powerful, although it's a false, but it's
very powerful. Um, So when you understand more
and more about this, uh, personal identity as
a concept rather than a real thing, you can
let go things a little easier. So when you
let go things, um you will be stronger.
You cannot be affected too much by outer things because
you don't attach to it too much. Yeah,
and this kind of thing really needs meditation, especially
analytical meditation. You analyze and you think you know
, but analytical meditation need. Yeah, uh,
focus mind, which is another kind of meditation,
A meditation that builds up your concentration so you can
concentrate it on one thing. Whatever you're doing for
an extended period of time, your mind is not
distracted by other things. So because your mind is
not distracted now, you can analyze about this question
for extended period of time until you get the some
understanding some firm understanding that so meditation is the next
thing is, uh, meditation. Um, there's
sustained attention. Meditation, um, means paying attention
to things. Whatever subject, whatever thing. Whatever
object of meditation you choose if you are. If
you can pay attention to it for an extended period
of time, As you wish as you desire,
then you have a suspended attention. Uh, sustained
attention, of course. Meditation we can tell from
one of the earliest reference we find is Buddhist life
story itself. It has a reference that says that
he learned meditation from somebody else. So that means
there was meditation even before Buddha. Yes. Yeah
, but other than that, there's nothing much.
So there's some sort of meditation was there, but
we can, um, you know fairly easily say
that the Buddha was the one who gave very detailed
methods of meditation doing meditation and described many different kinds
of meditation. Yeah, um, so paying attention
is the first thing. You pay attention, you
train your mind, so you gain some, uh
, deep concentration. You don't use any logic,
but then, uh, the effect of that meditation
is limited. You cannot get really, uh,
mhm. Um, you know, you cannot completely
understand that, uh, for example, uh,
completely enlightened according to Buddhist term or free from all
the confusion or sufferings. So you need insight,
insight, insight, And to gain the insight you
first need that stable, mind focused mind from the
attention sustained attention, meditation. And then you need
analytical meditation, which finally will bring the insight.
So with the concentration and insight, we can gain
a direct, intuitive, intuitive seeing of the reality
. Mm. So we normally use the term meditation
in English? Um, yeah, loosely, for
many Buddhist terms. So I have some important,
uh, terms that are related with meditation. These
are all in Sanskrit, Deanna. Um, which
means sustain concentration. You gain our concentration, your
mind is focused, concentrated, undisturbed. And you
can stay on that object as long as you want
. You can stay for days, Weeks Samadi.
Mhm. Yeah, This is okay. I would
say deep concentration. If the deana is sustained concentration
. Somebody, maybe it's a deep concentration there.
You don't really see the subject. Object differences.
You are so much into the concentration that oneself and
the object, uh, becomes one or another way
. You retained the object in your mind. So
anyway, for us. What that means is a
deep concentration, and it's more of the result is
a resultant concentration. If the Deanna is more causal
, you do, Deanna, and you find somebody
. Havana is another word. Yeah, Governor means
cultivation. So this is maybe a broader. I
think it has a broader meaning, Probably cultivation of
qualities, good qualities, cultivation of skills, cultivation
or, you know, good things. Mm hmm
. Or being familiarizing oneself with the true meaning.
No one trying to become inseparable from the real meaning
. This involves not only attention and concentration. This
involves, uh, development of such as, uh
, good heart. Mhm compassion, increased practice of
equanimity, understanding that every human being every being as
long as has feeling are equal. Just like oneself
. Everyone wants a happiness. So if you don't
want to be harmed, you can You need to
understand that others are also in the same situation,
so we cannot harm others. So that is the
practice of equanimity. Uh, developing such understanding is
very crucial in order to cultivate, uh um,
unconditional love and compassion. If we cannot develop that
equanimity understanding, we cannot develop the love and compassion
. Um, an infinite level. It will be
very partial, limited love and compassion which will be
based on attachment, which can cause sufferings. Event
. So these are all part of the practice of
the banana? Uh, smithy means remembering, and
it also means mindful. So here. Um thank
you. Mhm. Mhm. Yeah. If you
go in detail, there are some differences. Mindfulness
, alertness and carefulness. This can protect us from
many problems. Uh um, mindfulness. This mindfulness
probably is a little different from our regular understanding of
mindful meditation. This method at this mindful in this
case means remembering rather than just knowing what's happening right
now, it's remembering of other things, such as
what is good for you. What is not good
, what is harmful, What is helpful. So
alertness is knowing. Yeah, that is the That
is the, you know, our understanding of mindfulness
means. You know, you're aware of what's happening
inside you and around you, and carefulness is in
between. You know, if you know what's happening
around you both inside and outside, and then you
somehow connect that with your you recall with your mindfulness
. You remember those things, and then, you
know this is now I'm in a bad situation,
you know, Should I move from here, or
I should continue. So that's like, uh,
the guard. Mm hmm. Yeah. Mhm.
But usually just, uh, we simply used the
word mindfulness. Um, on a very basic level
. What meditation means? I think it's just mental
rest Arrest in the mind. And this is not
a luxury things. This is something we need We
have to have and everybody has it. Everybody at
um, at some level is meditating without knowing as
meditation without calling it in meditation. We have to
have mental rest. Otherwise we'll go crazy. We
have to have sleep. We have to have rest
. We get some kind of If you have a
good sleep, you maybe get you're actually getting mental
rest. Even then you can get during the daytime
. But that's the minimum. It's a universal survival
means it's a food for our mind. Mhm.
But then, if you do, if you do
meditation the formal meditation, then you don't just remain
at the survival level you developed. Then you have
banana. You cultivate the quality even further. Mhm
. Meditation is all about our mental environment. You
hear anything? So there should be a balance,
I think, between the mind and body. You
know, we talked about the reality of mine and
reality and body reality body. If you look at
it, all is talking about, Of course,
within the body itself, there should be balanced.
But the general idea, as I understand, is
there should be circulation. There should be movement like
a water water need movement. You need oxygen.
So water is good if it doesn't have. If
it's a dead water is not healthy the same way
. This, uh, this tradition, the reality
body, means to have motion movement. But the
reality of mind is a little bit different. That's
where you need the stillness. So there's a movement
, body and stillness of mind, and this is
a good balance. Why again? We have example
of Aponte. If you want to see clearly,
see through the water, what's there as is you
have to have a stillness in the water. Otherwise
it can muddy everything up and you don't see what's
there. So stillness is very important when you come
to the mind practice. And, uh, it
can be muddied by the emotions and thoughts, usually
emotions and thoughts So that's why I practice like this
. Three moment. Um, practice. We can
clear away those mental pollutants on the right time at
the point. Mhm. The mechanics of meditation.
It's, uh, just want to introduce, not
in detail. Um, again. Mhm. Um
, one can understand the meditations can be done.
Either focusing on our minds or our body breath,
for example, is a part of our body.
Mm hmm. So we have meditation focusing on breath
. We have meditation, focusing on sympathetic, joy
loving kindness. Mhm. These are more to overcome
. Our, uh, mental pollutants of arrogance,
jealousy, community with the sympathetic joy. You can
remove all these things And if you need it,
yeah. Loving kindness overcomes out. Problem of going
to do frustration, hatred, which is really bad
for ourselves. There for our health. Bad for
her sleep. So you can connect this without my
first sentence. What was the first sentence? Good
sleep. Right. So even you have a very
good bet. The external things. If you have
hatred angry, it's very difficult to fall asleep.
Yeah, even you have even you buy the most
expensive food. Your mind is not happy, angry
or worried. Maybe you don't have appetite. So
that's the practice. Um, so the bottom line
is that Mm, thank you. All emotions are
our mental projection, our own mental projection. So
it's our own creation. We create our emotions knowingly
or unknowingly, usually unknowingly, of course, directly
or indirectly, we create them. So only our
own working with our own mind can help us to
overcome these problems. These practices this especially this three
moment practice is relate to present present moment. So
we have to be in present. We have to
focus whatever we're doing. We need to focus mhm
. If we can focus, we can appreciate things
that we have much better. Yeah, it will
be much happier. Yeah, mhm, because past
it's only a memory. Nothing but memory. Future
depends on the present. Yeah, instead of worrying
about future, Uh, it's more practical if we
can focus on present, because future depends on the
present. So it's really futile to worry about or
to live in the past, memory or future dream
. Because we can't change the past. It's useless
and future. If it's something we can achieve,
we don't have to worry. All right, we
will achieve it If it's something we cannot achieve,
it's useless to worry because we cannot achieve. Anyway
, we better use our time on something else that
we can achieve. So the real life is present
. Not the past, not the future. Yeah
. So the chances in now present and choice is
yours. Power of changing your life is in your
next three moments. Thank you. Yeah, Yeah
, yeah, yeah. Mhm, Yeah, Yeah
. Sometimes question. Can you? I'm not sure
there's a microphone, so Oh, Oh, Oh
, I'm not sure, but, um, it's
very likely, I think, to some extent,
you know, some food are any food that stimulates
us can probably make us more robust. And,
uh, more. Um, this is very general
statement, you know? So generally, yes,
I think it helps, but it depends on individual
. Yeah, yeah. Yes. Practice practices shared
. Just came program. Uh, I'm just curious
. Uh, you're referring to$12 and if not
, I'd like to share with us at least.
Yeah, yes. Um, when I say Buddhist
Christian mythology, I wasn't referring to the 12.
Madonna's people know what 12 Madonna means. That means
, um lifecycle. Okay, That means, um
where all our emotions are coming from the emotions.
Illness, sickness, aging. Um, the death
. Where are they coming from? Of course there
. The death is a result of birth. Is
nothing good or bad, But it's just a result
of the birth. If there's a birth, we
cannot avoid the death. If you want to avoid
the death, you better avoid the birth. Okay
, um, thank you. The illness if you
want to. If you don't want to. You
know, basically what that means is the body is
prone for illness. Yeah, so and then where
all this coming from? It's coming from karmic mental
imprint and attachment to the cells like we talked earlier
. And so that's 12 Madonna. Um, when
, uh, there is some connection with 12.
And Donna, because 12 out of 12 points,
one of them is is called contact. Contact means
contacting our sensory organs such as ri are here with
here in the case of year, contacting with sound
eye contact with the objects color and shape. Mm
. And so on the smell with the nose.
So that's contact. And when you first contact,
you actually don't know Mhm, right? And then
, uh, and then right after that the next
12 Madonna Point, it looks like a clock.
12 things. So next thing is, uh,
is the feeling. So you get a feeling if
your tongue tries to food, you get a feeling
right. Sweet, bitter. So and then and
then there's a like or dislike, right? So
you look for something people like ice cream and go
back to shop and buy that thing is because they
know that tastes already, and now they are craving
for it, looking for it and so on.
So there is some connection. Uh, with this
, it's, uh, out of the 12.
It's it's somewhere around the contact feeling and grasping,
you know? But I was actually referring to the
epistemology where it also talks about the perceptual, um
, right things and concepts, your things. The
concept comes from so called, you can say,
uh, mental. Okay. It's not mhm.
Uh, not the sensory understanding, but as the
thought. Yeah, you can close your eye and
still can see a picture. Something like that's a
mental picture. So I was referring to that.
Yeah. So there is a first moment I contacting
air, contacting with a sound. Somebody says something
and then our Sorry, then that's the first.
And then we understand what that means, right?
And if that's a if it means something bad,
then we get insulted or embarrassed or unhappy, right
? So that is where emotion is coming up.
But there's a lot of details between that, too
. Actually, Um, that is your understanding of
the language. So you have some. All this
is happening in your mind. The sound itself is
just a vibration. It doesn't mean anything. And
you can understand that fact. Mhm. If you
look at somebody who doesn't know that language, right
? And that person, if you want to be
, you know, if you want to play with
that, you know, that person can have a
very smiling face with a big smile and looks like
very respectable. And this, I mean respecting to
you. And he can say something real bad word
, right? So for the person who doesn't know
the language, he will think that That's great.
Thank you. So that part is missing. If
one part of the oldest condition miss, then the
whole thing doesn't work. Yeah, I think.
How many times have you, um, depends on
the situation. I think there's no fix. Uh
, is the right timing whenever you get some frustration
? Uh, worries. Um, you know,
anger, worry, frustration. Mm. Fear you
feel from here. You know, at that time
you can use it the right moment. And,
uh, if you have to create artificial anger or
something, it may not really work. Yeah,
you can. Mhm, theoretically understand that. But
you cannot feel it. You know how it works
. But we usually have a lot of opportunities to
use this. I think so. The fear is
one thing. You know, we'll always have fear
when you do something because we don't know the future
. So when you don't know the future, your
fear, fear of not knowing, so we always
have opportunity. I think it's a matter of how
obvious it is. When it became obvious, the
more obvious, the better. Mm hmm. Mhm
. So that is three moments practice. Yeah.
Yeah, Sounds of the president. Thank you.
Okay. Okay,