Latest / Buddhistisches Tor Berlin Podcast / Machig Labdrön and the Courage to Face What We Avoid

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Machig Labdrön and the Courage to Face What We Avoid · Buddhistisches Tor Berlin Podcast

0:04
Welcome to the Buddhisticious Tour Berlin podcast.
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Here we share talks and reflections from our Buddhist
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centre in Berlin, exploring themes such as meditation,
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ethics and the path of awakening in everyday life.
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We are part of the Sri Ratna Buddhist community and our talks
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are offered freely in a spirit of generosity.
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We hope this episode supports your practice and your life.
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OK, so here we are, here am I and I thought I want to take you
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on a journey today, the journey back in time, but not only back
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in time, but also back to a very, very different place.
1:02
And the place I want to take you is Tibet in the year 11 O seven,
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so the beginning of the 12th century in Tibet.
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And maybe you have seen pictures of Tibet.
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So it's a country with an extremely high altitude.
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So a lot of the country is above 4000 metres.
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It's very sparsely populated, hardly any vegetation, high
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mountains. And the people who live there
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live as nomads. Usually they live in family
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clans. They have some yucks and they're
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yuck herders, and they live off the products that those yucks
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produce, and they live in tents, or they used to live in tents at
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that point in history and just moving around as nomads through
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that country and this land, this country had a very animist
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culture, so there was not much there.
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So people basically spent their days herding, but they
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encountered their surroundings as being alive.
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So every mountain, every stream, every valley, they're all over
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inhabited by spirits. And people kind of really could
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be in touch with all those spirits and gods and demons.
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So they lived in relationship with the countryside, with the
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land. And at the beginning of the 12th
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century, Tibet wasn't the country that we might.
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When we think of Tibet now, we think of it as a Buddhist
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country. And Tibetan Buddhism, you've
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probably all come across it so. But at that point in history,
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Buddhism wasn't very established in Tibet yet.
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So there was traditionally a very shamanic religion.
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So people believed in like, yeah, serving all these spirits
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and gods and with rituals. So they had a shamanic religion.
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And then in the 8th century, there were the first Buddhists
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coming from India and spreading the Buddhist teachings, but that
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wasn't very successful. It was successful in the
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beginning, but then all the Buddhist institutions, the
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monasteries got destroyed and got lost, and it took only until
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the beginning of the 11th century to revive Buddhism in
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Tibet. So in the year 11 O seven, that
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revival of Buddhism was just on on its way for maybe about a
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century. So there was a Buddhist
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renaissance. So it was a country where the
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Buddha, where Buddhism was still very new.
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And just to give you a sense of where we were in Europe at that
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time. So Europe at that point in
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history was very Catholic and it was just the beginning of the
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Crusades. So the first in 11 O seven, the
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first crusade had happened. The Catholic Church was very
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influential, sending armies to Jerusalem.
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OK, so that is the time and space I want to enter with you.
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And we have a special place, a setting of the scene.
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And that setting of the scene is a monastery or retreat centre a
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bit southeast of Lhasa in the central of Tibet.
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And it's a place called Zhangri Kangma.
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Zhangri Kangma in Tibetan and it translate, translates as the Red
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Fortress of the Copper Mountain, the Red Fortress of the Copper
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Mountain. And it's a retreat centre, the
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two Storey building sitting on a saddle on 3750 meters,
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surrounded by mountains of about 5000 meters high and looking
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into a valley. And so there's this monastery,
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this place, and I want to introduce you to the main
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character of our story of that scene.
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The master of that monastery is a woman called Magic Labdrun.
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Magic Labdrun. And in the year 11 or 7, she's
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52 years old. And she has been popular in
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Tibet from early childhood as a child prodigy.
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So she was renowned as a Dharma practitioner, as somebody who
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practised the Buddhist teaching from very, very early onwards.
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And she was renowned for her speeds of being able to recite
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Buddhist texts. And it's very interesting
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because apparently for Indians as well As for Tibetans, that's
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something that they really value, that people can really
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recite text very, very quickly so that they can repeat them
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many make many, many repetitions.
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So for them, that is a really valued quality.
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And she excelled in reading speed and recitation speed.
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So she grew up in monasteries reading ancient traditional
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Buddhist texts and reciting them for people and then listening to
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them. But she only, she also
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understood them and she became a really dedicated practitioner,
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practising, meditating and practising the teaching of the
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Buddha. So she was also a mother of
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three children or other accounts say five children.
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So she had two sons, one daughter or three sons and two
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daughters according to different sources.
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And at that point in her life she was also very revered
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Buddhist master. And she had disciples from all
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over Tibet and even from Nepal. And among her disciples there
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were many, many acclaimed masters, other Buddhist masters
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and teachers. There were kings and Queens,
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monks and nuns. There were lay people, but even
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also even beggars. So she taught the Buddha's
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teaching to the whole of society, to everyone.
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And she had started her own religious tradition, her own
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school. And maybe just to give you an
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idea, she was a contemporary of Mila Rappa, the very famous
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Buddhist Yogi as well. Who?
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Yeah, the Tibetan Yogi who many of you might have come across.
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So he was just 15 years older than her.
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So they lived in the same, at the same age.
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OK. And I want to talk about a
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central event in the life of Maitic Lapjran.
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So on that place, her monastery, the Red fortress of the Copper
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Mountain, the accounts say that they're gathered around 5000
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people. Usually she was so renowned that
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usually there were around 5000 people there.
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And probably we can imagine that they celebrated pujas.
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And with the Tibetans, they use a lot of drums and trumpets and
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bells and recite a lot of texts. So it was probably very alive, a
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lot of recitation happening. So this is what they were doing.
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And then one day there appeared 3 strangers at the door of the
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Red Fortress. And Matic's attendant came and
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said, oh look, there's this, there's this strange, strange
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people coming. And she said, oh, I think
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they're Indian. And she greets them in their own
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language. And so the three Indian
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acharyas, which are scholars or Yogi really realised Indian
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masters come and enter the place.
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And those three Indians were sent from Botgaya and Bodhgaya.
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And India is the place where the Buddha 2500 years ago attained
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enlightenment. So it's a source of Buddhism.
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And so India at that time had a very sophisticated Buddhist
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culture, very famous universities.
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Of course, they had a Buddhist tradition for 1500 years at that
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time, very established. So they were the Buddhist
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establishment in India. But Buddhism in India at the
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beginning of the 12th century was already on the decline.
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And it was already, yeah, losing its influence to Islam and
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Hinduism. And the apparently the Buddhists
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in India had gathered because they had heard of this woman,
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magic Leptron in Tibet and her new teaching.
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And they were afraid and fear. And they're, yeah, they were
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afraid. And they feared that she would
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contaminate the pure Dharma and that she would spread false
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teachings. And so they decided to form a
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committee and send through, send three really accomplished yogis
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to investigate and interrogate magic and to find out.
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So they really wanted to know, who is this woman?
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And she even thought, is she a demon?
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Or maybe in our terms, is she a witch?
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Is she contaminating the Buddha's pure teachings?
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But magic invites those three Indians, and she opens her door
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and makes them a throne and greets them.
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And she understands that these three Indians have come and they
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want to debate. They want to debate with her and
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so she sends for translators because she can speak Indian,
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but she thinks, oh, all my disciples won't understand it if
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I speak Indian. So I need translators and
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Tibetan, Nepali translators. All kinds of translators come
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and she announces there will be this debate and it says that
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more than 500,000 people gather at the Red Fortress for this
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spectacle and they all gather to hear magic lectern debate with
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the Indian guests. So I I think Indians love these
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spectacles or the debates. There's also something very
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popular in Indian culture. So and the three Indians start
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to question her all kinds of things about Buddhism and the
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Buddha's teaching, and she can answer all of it.
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And then she even asked questions that they can't
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answer. And she realises that somehow
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she has to tell her life story in order to convince them and to
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inspire faith in her or like in her disciples, so that they have
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faith. And she talks about her
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childhood and youth, how she from very early onwards had that
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fascination for the Buddhist teaching, for the Dharma.
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And she taught them how she met her teachers and what kind of
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teachings she received. She taught them how she met her
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Indian gurus. She had a guru who was Indian
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and she also talked about all her visions and meditation
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experiences. She talked about how she met her
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partner who's also an Indian. So she continued to talk about
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for seven days and after those seven days telling all her life
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story. And after those seven days, the
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three Indians are asking, OK, what is your teaching?
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What is your teaching? We've heard you teach a Dharma
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called like a teaching that is called the pacification of the
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84,000 Maras. What is that?
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We've never heard about that. So you need to tell us what
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you're teaching. And so Magic Leptron starts to
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explain her teachings. And maybe it's.
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Yeah, good to know and important to ask, what are maras?
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So what are maras? Basically, maras are everything
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or everything that hinders us on the path to awakening to on the
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path to develop our own creative potential to the utmost level.
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So everything that's in the way on that path to the creative
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unfolding of our full potential. And that there are 84,000 of
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them means that they're just innumerable.
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There are really, really a lot of things that can hinder us.
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So they're uncountable. There are really a lot of things
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and some of these obstacles that that can happen happen outside
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through illnesses or things we get distracted by or other
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things might be inside psychological things, whatever.
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But basically at the end, they're all, they're all rise
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within the obstacles within our own mind.
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And one or like maybe just to talk about two categories of
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these maras. I mean, there are 84,000 of
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them, but we can also just talk about two categories to look at
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them a bit more closely. And one of these categories,
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category of maras are the five poisons, the five poisons.
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And so Buddhism teaches that at the core of our suffering there
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are 5 poisons. Well, three poisons or and some
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is five that delude and cloud our minds.
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So there's ignorance and delusion, there's greet hatred
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and diversion and pride and jealousy.
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And so they're negative mental states.
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And these negative mental states cloud our minds and become a
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hindrance because if we are in negative mental states, we can't
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develop our full potential. So if we are greedy, we can't be
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generous. So it's either or if you're
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greedy, we can't develop our potential to be generous.
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Or if we are in a mental state of hatred, we can't love.
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So hatred is an obstacle to the development of love.
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So this is how these negative emotions become obstacles and
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they cloud our minds. So this is the five poisons.
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And then another category, very important one very basic 1 is
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called the 8 worldly winds. Some of you might heard about it
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and the eight worldly winds are the unconscious drives that
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steer our actions and life choices if we're not aware.
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So this is what we everything that we usually steers our
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actions and our choices. And so the list of the 8 worldly
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winds is their pleasure and pain, their fame and
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unpopularity, their gain and loss and praise and shame.
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So you always have a list of something that sounds very
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attractive, pleasure, and on the other side, something that
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doesn't sound very attractive, pain, fame, unpopularity, gain,
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loss, praise, shame. So, and somehow naturally we
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tend to move towards what's pleasurable and positive.
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So we naturally want pleasure or we want fame, we want gain, we
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want praise and we don't want pain and popularity, loss,
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shame. So of course we, we, we want to
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avoid that because it's, it's just uncomfortable or it's just
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painful. So it means that somehow if we
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are not aware, we will constantly be blown between
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these poles. So we're, we will move towards
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the pleasure and try to get away from pain.
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So in some ways that's how the winds work on us.
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So we will constantly be blown between these pairs of
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opposites. And if you're not aware, that's
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how our choices, what what we do with our lives, what we seek,
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where we what, what we want. That's how how it characterizes.
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And so there's one pull of, oh, we want that, there's craving.
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And the other side is aversion. We don't want that.
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No, it's negative. We don't want that.
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And it's maybe even fearful to be where we don't want to be.
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So all these unpleasant states create fear because we don't
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want to be in touch with pain, unpopularity, loss or shame.
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And so this is a very key Buddhist teaching from the
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beginning of Buddhism. This is a central message of
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Buddhism and it is expressed in Indian Buddhism.
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By the story of the Buddha himself in the night of his
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enlightenment. And I, I'm sure many of you know
20:29
that story or have come across it and maybe know also the
20:35
images. So the Buddha who was a man who
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lived 2500 years ago, at some point sat under the Bodhi tree,
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the tree. And he said, well, I'm, I'm, I'm
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determined to gain enlightenment.
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And in the night before his enlightenment, he was attacked
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by Mara. And Mara sent his armies.
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He sent his armies. He sent all the obstacles to
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kind of deter his test, his determination and to, yeah, I
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don't know, to tried to pull him away from his path.
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And he sends the seductive daughters or armies that should
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inspire anger. But the Buddha just sat there
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and didn't respond to any of those obstacles.
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And maybe the truth that this points to is that the path to
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creative unfoldment, the path of transformation or of awakening
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is a it's a quest. It's not an easy walk.
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So it's definitely a quest and we need we transform on that
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path through overcoming hindrances and obstacles.
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So, if you want to transform our minds, transform ourselves, we
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need to overcome obstacles and transform the hindrances that
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arise, some of the 84,000 hindrances that arise on the
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path. And so the teaching of magic
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Lebtron in Tibet is basically, she said, turn towards all those
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hindrances with kindness and compassion and do not regard
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them as enemies, but try to regard them as friends, see them
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as helpful occasions to develop. So don't see them practice
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matter and kindness. And if you really want to
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transform, then don't avoid situations that cause aversion
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and fear. Even you can seek them because
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they can test that. You can test your practice.
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You can use them as opportunities to practice
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matter. And this is the place where
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transformation happens. So yeah, go to the places, don't
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avoid pain, unpopularity, loss and shame.
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One could say looking at the 8 whirly winds.
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And she expressed that teaching in a form that could speak to
23:22
the Tibetan psyche. So she used a lot of rituals and
23:26
meditation practices that integrated a lot of the images
23:31
and the shamanic animist culture of Tibet.
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So lots of yeah, drumming and bell ringing and recitation.
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So that she she expressed that in a form that was that
23:44
integrated the tradition, the Tibetan tradition.
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And so how's that relevant for us today?
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I thought we could just make a very short experiment to find
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out if that teaching is still relevant for us.
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And what I want to do is I give you 30 seconds and after that I
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ring the bell and you can just sit and observe your experience
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and look at everything in your experience, in your present
24:20
sense experience that you find annoying or where you think, oh,
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I would love this to be different and count how many
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things you encounter. OK, so how many things did you
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count? How many?
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OK, OK, collectively that's we're accumulating 84,000 Maras
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here. So, and we do it again, 30
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seconds and go back to all these things that you found annoying
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and use them as an opportunity to practice matter and say, OK,
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welcome them with kindness. Just try and see what happens.
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Was it a different experience? OK, so I think this teaching is
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really relevant for meditation is something to explore because
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I I think we all know what happens when we sit down and
26:45
want to meditate and then the hindrances arise.
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So we might get restless or anxious or craving, doubt might
26:53
arise or we might get tired and dull.
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So it's very easy that there are other bits of us that emerge
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once we sit down and think, OK, now we want to meditate and but
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what happens when we sit down with the expectation to have a
27:14
nice pleasurable meditation? So if that's what we're craving
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to remember the 8 worldly winds, so we want a nice pleasurable
27:23
meditation then and then all these hindrances arise.
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What happens is that very quickly there arises negativity
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or aversion against these things that kind of create an obstacle
27:38
to that nice pleasurable meditation and we start to
27:42
reject our experience. So welcoming all the hindrances
27:52
as part of the process and bringing kind awareness to the
27:56
hindrances can have the potential to calm the mind and
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dissolve the hindrances on its own.
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So just try that in meditation. Just not seeing how much we
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sometimes can reject our experience.
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But if we let go of the expectation of wanting to have a
28:19
nice meditation, then yeah, the hindrances itself can be an
28:25
opportunity to develop meta towards whatever arises in our
28:31
experience. And the same is true for
28:37
psychological integration. So we might sit with things and
28:43
some unresolved conflict might arise in our experience when we
28:47
meditate or maybe even outside of meditation, and we can kind
28:51
of push it away or suppress it. But as long as we do that, it
28:55
will always come back. It will not resolve itself.
28:59
So it will keep coming back and we're not being able to move
29:03
forward. So we can also try to turn
29:10
towards it, turn towards what might feel unpleasant and maybe
29:17
fearful because it might mean to take responsibility for some, I
29:24
don't know, unskillful behaviour to look at something that is
29:29
unpleasant or maybe strong emotions that we might fear.
29:33
But if we, if we manage to turn towards it with kindness and
29:37
awareness, there is a potential for a for resolution.
29:43
And this is not only true for the individual level or
29:48
meditation, it is also plays out on the social or the collective
29:53
level. And so I can talk about myself
30:01
living in a community with six other people, six other women,
30:04
Sangadashni one of them. So I, I mean, I, I really
30:10
noticed that the way I've been conditioned is that I have
30:18
definitely a fear of conflict between people.
30:23
So I, I don't like conflict. I'm afraid of conflict because,
30:27
and I try to avoid it because it's unpleasant.
30:31
And maybe there's also an expectation or view there that
30:37
of course, as a Buddhist community we want to be, we live
30:40
in harmony. We are, we're living in harmony
30:43
with each other. And of course, underlying this,
30:46
there's a craving for a pleasurable experience.
30:50
I want to be in a nice, harmonious, pleasurable place.
30:59
But what if we don't see conflict as as something that
31:07
estranges us from harmony, but as the path and turn towards it?
31:15
And I think I've just learnt because we had a really, really
31:23
good community day session being three days at home.
31:27
And I could just see the difference if you allow, if
31:32
everyone allows to turn towards conflict and what it does, if
31:40
everyone overcomes the fear to address it.
31:43
And if there's space and a where kind space to see how much
31:49
potential there is for a true resolution and a true
31:53
transformation and a much deeper level of harmony that can arise
31:58
through a resolving of conflict. But it really needs a turning
32:03
towards conflict and not see it as a hindrance, something that
32:07
disturbs me from my pleasurable harmonious feeling and it but it
32:15
requires a real listening and yeah, awareness and turning
32:22
towards and holding a space, A space of matter and kindness
32:27
between each other. And I really don't want to
32:32
advocate indulgence in hindrances and conflict.
32:35
That's what I'm not doing. So I think the key is really
32:38
awareness and kindness. So it's not just staying in
32:44
hindrances, it's and it's being aware and using them as an
32:51
opportunity to practice kindness and seeing that all the
32:56
hindrances are friends on the path and they are the
32:59
opportunities that we need to grow and develop.
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And without them, we're not challenged.
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We're not, we're we're not growing.
33:08
So, but it, it takes a lot of courage to be able to turn
33:12
towards these hindrances and these obstacles and to really,
33:18
yeah, lose our fear of what it takes to change.
33:27
So yeah, just a few words to come back to our monastery, the
33:37
Red Fortress of the Copper Mountain in Tibet in the 11th or
33:42
early 12th century. So after a month of debate and a
33:50
month of magic, Leptron explaining, expounding her
33:54
teachings, the Indians have gained a lot of faith in her.
34:00
A lot of faith. And because it's a Tibetan
34:02
story, of course, she also performs a lot of extraordinary
34:06
magical feats, something out of the extraordinary.
34:12
But it helps them to, to, to believe or to, to have faith, to
34:16
gain faith in her. And they listen to her life
34:19
story and her explanation of the teachings.
34:23
And they do understand that magic's teaching, that she's
34:27
really genuinely transmitting the essence of the Buddha's
34:31
experience, of what the Buddha also realised through its
34:35
awakening. But it does so in a form that is
34:40
strange to the Indians and might be really not very familiar, but
34:46
it's very culturally adequate to the Tibetans and then can speak
34:50
to the Tibetans. And I think this story, this
34:56
encounter at the Red Fortress between Magic Lapdran and the
35:00
Indian challengers of the Indian committee interrogators, is a
35:07
very important moment in the history of Buddhism.
35:12
Because I think it somehow shows that after a few centuries of
35:19
trying to establish Buddhism in Tibet, the teaching of the
35:26
Buddha, the teaching of the Buddha, is finally fully
35:29
integrated into the Tibetan psyche and culture.
35:32
So it's expressed genuinely, naturally, in a way that speaks
35:37
to the people and that people resonate with.
35:40
So that's why Magic Laptron is so popular throughout the whole
35:43
country. So it's expressed in a way that
35:46
people can really understand, and I think it's really
35:53
important. So what the story tells us is
35:55
that it's important to distinguish between the essence
35:59
of what the Buddha experienced and realised and the cultural
36:11
expressions in which his teachings are being kind of
36:14
passed down through the ages. And it's really under important
36:19
to understand what is actually the essence of Buddhism, what is
36:23
the essence of the Buddhist awakening of his experience.
36:27
And this was also the quest of Sangarakshita, the man here on
36:35
the shrine who founded our community.
36:38
And he went to India in the 40s and he stayed there for 20
36:41
years. And he got in touch with all
36:44
kinds of Buddhists from Tibetan, Chinese, from Sri Lanka, from
36:50
India. And he also, because at that
36:54
time all the teachings suddenly became available in English
36:57
translation. So he studied the whole Buddhist
37:00
Canon and tradition and he was quite puzzled, like there's so
37:05
many different forms and what is it that unifies?
37:10
What's the essence of the Buddhist experience that is
37:13
communicated through all those traditions?
37:17
And maybe you've also had experience of that.
37:20
I, I think like we are, we can go to many different Buddhist
37:26
schools and traditions, maybe Zen or Vipassana or whatever,
37:30
and they, they might seem so different and we might ask
37:34
ourselves what is the essence? And so Sanghar Rakshita came to
37:39
the answer to say, actually, the essence of Buddhism, of the
37:46
Buddhist awakening, is what he called going for refuge.
37:51
That's what unites all Buddhist across all schools.
37:58
And it means that we're moving towards a creative unfoldment of
38:05
our own full potential symbolized by the Buddha.
38:08
So, but the Buddha's experience is an experience we can all
38:12
share, we can all make, and it's expressed through the
38:17
development of wisdom and compassion.
38:20
So or the essence is the development of wisdom and
38:26
compassion and through that a creative unfoldment of our full
38:29
potential. So it's a moving towards
38:32
directing our energies towards that goal.
38:35
And it's at the same time a moving away from egoistic
38:40
concerns and worldly preoccupations.
38:44
So moving towards a development, an unfoldment and away from
38:50
egoistic concerns and worldly preoccupations like expressed by
38:55
the 8 worldly winds. OK and I want to finish with
39:01
just a few thoughts. Why I find that, why I find
39:07
Magic Leptron inspiring and why I find that story inspiring.
39:14
And I think I love that story because it is a full expression
39:23
of her teaching. So she in the story, she
39:26
exemplifies her teachings because the Indians, they come,
39:35
they're not nice. They they don't come as friends,
39:38
they come as enemies. And they really want to
39:41
challenge her and maybe even destroy her, but she's
39:45
completely unafraid. And she welcomes them into her
39:50
plays and makes a throne for them and really welcomes them as
39:55
honoured guests. And I think the fact that she
39:59
even speaks their language is, yeah, important.
40:06
So she can welcome them in their own language.
40:09
She knows her enemy as well. And then she's not afraid.
40:17
She over the course of this debate, she transforms them into
40:22
friends and supporters. And at the end, they even
40:27
request her to come to India and say, OK, come, you could be
40:31
useful in India as well. But she says, no, Tibet is where
40:36
the Dharma is flourishing now. This is where now I'm needed.
40:40
This is where I can be helpful. I'm not coming to India, but you
40:43
can have some of my teachings, so take them to India.
40:48
And so this, according to the history, is the only lineage of
40:54
practice that originated outside of India and was then brought
40:59
back to India. So it's something quite
41:01
remarkable because usually all the teachings, of course, came
41:04
from India and then travelled to Tibet, to China, to Japan, to
41:09
Indonesia. But this is a teaching that
41:12
apparently arose outside in Tibet and then was practiced in
41:17
India. So she's a really remarkable and
41:22
courageous master and one of the very few women who actually
41:28
founded a Buddhist school, or maybe one of the very few women
41:32
who founded a religious movement.
41:35
And her movement was so successful that at the end it
41:40
didn't survive as a separate school, but it was incorporated
41:45
into all schools of Tibetan Buddhism.
41:47
So basically her teachings were so, yeah, so popular that they
41:54
shaped the whole of Tibetan Buddhism.
41:58
And, and I think it's really important to remember and
42:02
acknowledge that the history of Buddhism was shaped by men as
42:07
well as women. And lastly, I think the theme of
42:12
cultural integration is something I find really
42:17
important and interesting in that stories as well, because
42:21
these stories of when the Dharma was translated into a place
42:27
where it hasn't been culturally, Yeah, it was new.
42:35
I think it resonate a lot with what we're doing here.
42:38
So I mean, we're still very new to Buddhism culturally.
42:42
So we've only had Buddhism for 150 years, maybe just a few
42:47
decades really. So we still, we are in the same
42:51
position that we still need to integrate Buddhism into our
42:54
psyches individually, but then also culturally.
42:58
We need to express the Buddha's teaching, the Buddha's awakening
43:04
experience in a way that speaks to us as Europeans or Westerners
43:10
in general. And I think in that process it
43:15
is really important to understand the principles and
43:17
the essence of the Buddhist experience and not to get caught
43:22
up in forms or specific cultural expression expressions.
43:26
So it's really, really important to really understand the essence
43:31
and to be able to express that in a form that then culturally
43:36
communicates. And I want to finish with a
43:40
quote by one of Sang Rakshita's Tibetan teachers that he met
43:49
when he lived in India in Kalimpong.
43:52
And yeah, he expresses that beautifully in his own words.
44:02
No matter where you stay, be it a busy place or solitary
44:09
retreat, the only thing that you need to conquer are mines, 5
44:17
poisons and your own true enemies.
44:23
The 8 worldly concerns nothing else.
44:29
Whether it is by avoiding them, transforming them, taking them
44:35
as the path, or looking into their very essence, whichever
44:42
method is best suited to your own capacity, there's no better
44:48
sign of accomplishment than a disciplined mind.
44:53
This is true victory for the warrior who carries no weapons.
45:00
Thank you. Thank you for listening.
45:19
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