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A Buddhist’s Response to Global Crises - Part 1 · Buddhistisches Tor Berlin Podcast

0:04
Welcome to the Buddhistiches Tor Berlin podcast.
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Here we share talks and reflections from our Buddhist
0:11
centre in Berlin, exploring themes such as meditation,
0:16
ethics and the path of awakening
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We are part. Of the Sri Ratna Buddhist
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community and our talks are offered freely in a spirit of
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generosity. We hope this episode supports
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your practice and your life. So great to see so many people
0:40
here today. I want to talk about a Buddhist
0:44
response to global crises. And I was walking over here this
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morning thinking, why have I chosen to address this as a
0:53
topic or choose this as a topic?
0:56
And I've chosen the words carefully there.
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So it's a Buddhist with an apostrophe S response to global
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crises. So I'm not, I'm not presenting a
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Buddhist's perspective. And that Buddhist is me,
1:16
obviously. So I'm going to be talking about
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And I feel, I'll be honest, I feel quite challenged, not just
1:29
not just about talking about that, but about really looking
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So the last 24 hours or so as I've been thinking about what to
1:45
So I don't know how well I can
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but I will do my best, and hopefully it will be helpful to
1:56
you just to hear a Buddhist's perspective on what I'm calling
2:02
global crises. And to be honest, even though
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there's a reluctance in me to address this, I can't see how
2:11
not to do that. I can't see a case for avoiding
2:17
talking about how I, as a Buddhist, am responding to the
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things that I see around me. It doesn't seem to be a valid
2:27
option to pretend like certain
2:32
speak about Buddhism in a way that is kind of independent of
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that. Of course, I can see there's a
2:41
reason why we don't often directly address certain world
2:45
events at a Buddhist centre, because we have a fidelity to
2:49
our own tradition and to an uncompromising Buddhist stance
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on how to approach life. So if we lean too much into
2:59
always addressing things that are going on in the outside
3:03
world, if we lean too much in that direction, maybe we begin
3:07
to lose what a Buddhist perspective is in the 1st place.
3:12
If we don't lean enough into global events and the effects of
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global events and actions that
3:23
Buddhism if it doesn't come into
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So that's my hope today, is that
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perspective, we're neither avoiding nor losing that
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Buddhist perspective. OK, so where I want to start is
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to, I'll start where I want to
3:53
to go in and unfold more fully, which is to talk about
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compassion. So compassion.
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And as soon as I say the word,
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for you. So we all have a certain idea
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about what compassion is, what
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And it's it's a common word, isn't it?
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You hear it, I wouldn't say everywhere, but you hear it a
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lot these days. So it's not just a Buddhist
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term, obviously it's something
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all kinds of compassion based therapies and other things that
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are using that word as the defining aspect of a particular
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approach to life. In Buddhism, compassion, it's a
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translation of the word Karanar.
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Compassion is Karanar and it's definitely got a specific
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meaning when we use the term in Buddhism, it is means something
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specific. So what I, what I would like to
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invite you to do or request that we all try to do is just to
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just for the next hour. And if at the end of the hour
5:28
you think, no, I'm not on board with this Buddhist perspective
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Just go back to what you thought before.
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But can we just have a kind of, we use this term beginner's
5:40
mind, don't we? So it's good to have a
5:43
beginner's mind when you approach meditation.
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Can we have a beginner's mind to what compassion might be in a
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Buddhist context? And just to help us with that,
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story, a favorite one of mine from the Buddhist tradition.
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So the poem is a poem of Sangarachito.
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Yep. There is a picture of him on the
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And I think probably when probably around this time when
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a poem called The Unseen Flower.
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And the Unseen flower goes like this.
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Compassion is far more than an
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It's something that springs up
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Something that springs up in the
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not there, so that you do not know anything about it.
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Nobody, in fact, knows anything about it.
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If they knew it, it would not be
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But they can only smell the scent of the unseen flower as it
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blooms in the heart of the void.
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I'll do that again because I tripped up.
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Compassion is far more than an emotion.
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It's something that springs up in the emptiness when you
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yourself are not there, so that you do not know anything about
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about it. If they knew it, it would not be
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scent of the unseen flower as it blooms in the heart of the void.
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compassion with feeling or with emotion.
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I like that the poem is is broadening our horizons on what
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compassion is. So it's more than just something
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that we feel. It's more than just an emotion.
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And then we get into quite mysterious territory, don't we?
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Because it's something that springs up in the emptiness,
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whatever that is, when we are not there.
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So it's not an emotion exclusively and it's not
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something that we can possess.
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even know anything about, is how
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poem. And the image there of the
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scent, the smell of the unseen flower, a flower that we can't
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So that's the poem. And the other is a story.
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So this comes from early Buddhism in China, so Chan
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Buddhism in China. And it's the story of the the
9:18
well became an enlightened master called Lin Qi.
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And Lin Qi, when he was still an enlightened practice in
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Buddhism, as as much as he could, he went to his teacher
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who I think was called Huang PO and apologies for my Chinese
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pronunciation. He goes to his teacher Huang PO,
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And Huang PO picks up a stick and hits him over the head and
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Second time he gets hit on the head, he says love please, what
9:59
is the essence of Buddhism? And for 1/3 time the stick hits
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him over the head. So he's obviously quite confused
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and visit another teacher instead.
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And he goes to another teacher and he says, I've been asking my
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And three times he's hit me on the head.
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And the other teacher says to him, don't you realise he's
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showing you great compassion? And Lin Qi suddenly awakens.
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So then he goes back to his monastery, to his original
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teacher. And the teacher watches him
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coming from the distance. And then he says to him, ah,
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you've come back to pull the tigers whiskers.
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And Lin Qi just shouts, and then the master goes, I can see that
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you've become enlightened. Yeah, weird, right?
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What does all that mean? I'm, I'm not going to try to
11:21
unpack what I think that means. But what's interesting to me is
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that the the second teacher points out, but actually the
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three blows with the stick was the teacher being compassionate.
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like crazy. And bear in mind this is
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culturally specific. So if anybody around here hits
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anybody else, you're going to jail, not enlightenment.
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So for us that doesn't work. But in that culture and at that
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time, that whole thing of using a stick, that meant something.
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So the story is telling us that compassion takes forms that we
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might never be able to understand on a rational kind of
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basis. Anyway, that's all just to open
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up this question of what? What is compassion really?
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Yeah. Can we, as I say, just just put
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aside what we might already think?
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I've been trying this week to put aside what I already think
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about it, and those two things
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I'll just let that sink in a moment.
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OK, so another story, and this
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to use just to help open up. Well, OK, what is a Buddhist
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perspective on compassion? And how might that be an
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adequate response, Or how might we discover in that an adequate
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response? How might I, sorry, I'm trying
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to keep it personal, use this kind of material for finding an
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effective response to the world.
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And this is the story of a bodhisattva.
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So a bodhisattva is a being. So a sattva is a being who is
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interested only in bodhi or enlightenment, not just for
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their own sake, but for the sake of all living beings, all life.
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So this Bodhisattva's name is
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Avalo Kateshvara. So some of you will be very
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familiar with Avalo Kateshvara
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But the story goes that Avalo Kateshvara, he saw the suffering
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of the world, and he made a vow to his teacher that he would do
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everything he could to alleviate
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Yeah, that was his great wish,
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And then we're told in the story
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six realms of Sansara. So sangsara is the Buddhist term
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for the world, the world that we
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And it's said that it has six different realms or levels.
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Without going too much into the cosmology, basically it means
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he went everywhere. Yeah, shorthand.
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He went everywhere and he went
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to free themselves from suffering.
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The story tells us that he he used 84,000 different teachings,
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all of them contained within his
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So he went round, travelled round, teaching everybody the
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Dharma and then finally he went to Tibet.
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This is a story coming from the Tibetan tradition.
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So he went to Tibet, and it says
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nation from the peak of Red Mountain, he had a vision of
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countless beings burning alive
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Witnessing the misery of these
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Still, Havelu Kateshwara went among the Tibetans and taught
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them the mantra on Manipad Mehung, pronouncing the words of
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the Dharma with infinite compassion.
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Then he entered the meditation
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enlightenment, making a long and
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misery of beings and bring them to happiness.
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Exhausted by his efforts, he entered into meditation.
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But then for a second time, he
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That's Tibet. And he saw that he'd not helped
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even 100th of the beings of the Land of Snow to enter the bliss
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of liberation. He was seized by bitter sorrow,
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and for an instant the thought
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What's the use? I can do nothing for them.
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It's better if I just be happy
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So we're just pause there. It's not the end of the story,
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but I just want to pause there.
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And yeah, speak more personally and say that I can really.
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I mean, I've heard this story probably hundreds of times, but
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sometimes when you hear a story hundreds of times, the 101st
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first time is the time it hits, isn't it?
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And this week, the story really hit me for that reason, for this
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point? Yeah.
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And I've been reflecting myself.
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I haven't travelled everywhere. I haven't taught 84,000
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different Dharma teachings, but I've done this for 15 years.
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It's 15 years this year that I discovered Buddhism, started to
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see that it was having an effect on my life, and decided
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to commit my life to it and to share it with other people.
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And as I've said before, I can see that it's affected my life
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Buddhism I've been able to have a positive influence on other
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people around me. Not always, and you know, I have
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I can acknowledge that and I can see that.
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But when I look further and when I look out on the world, I see
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It's one thing after another, one bad news story, 1 tragedy
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after another. And sometimes, I'll be honest, I
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Like, is it working? Is it really working?
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And at those times, I think, well, what else could I do?
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I think maybe I should do something else.
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Maybe I should go off and, I don't know, take some kind of
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more direct action in relation to things I see around me.
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Maybe I should learn some other skill.
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Maybe I should become a doctor or something like that.
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It's a bit late, but anyway, I could do that.
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I could try and do that. And other times I just think I
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acknowledge it. And as a desire just to close
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down, I suppose, turn off and turn away or my this is probably
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just encountered. If someone's saying something
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bad is happening or is going to happen, can I find the piece of
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news that says, actually, it's not all that bad?
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It's it's not that bad. Again, I'm just going to pause.
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I mean, I feel myself that in
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speaking like this, there's a wait.
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And I appreciate it's heavy stuff.
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And you can probably all relate to that, too, that we see
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things, don't we? And it's difficult, to put it
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mildly. Yeah.
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So those questions come up, and they still come up for me. 15
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years of Buddhism hasn't cured
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choosing to live my life in relation to what I see happening
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around me. However, I can say as well that
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through Buddhism, over the years
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and explore another way of coming into relationship to what
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I'm calling global crises. Things that I see that I don't
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like, things that I see that I
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wish were not happening. So that's what I want to try to
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explore. What is this alternative to
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shutting down and blocking out
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horrified state where I feel anxious about doing something
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better or more effective? And I'm not, just to be clear,
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I'm not criticizing anybody who decides to turn away from
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things or do something direct and take some kind of action.
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I've, I'm not, this is not a critique and I'm not going to
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try and tell you what to do. So don't don't kind of worry
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that that's where this is going.
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But I just want to share with you how I am seeing those two
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tendencies in myself. And I've been exploring where do
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can find another way of approaching life that I think is
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more effective. So to open that up, I've got
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here a passage from the biography of James Hillman.
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People are aware of James Hillman, it seems.
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No one said did that when I said have a look at Tetra.
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Yeah. So James Hillman's an American.
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I was an American Psycho,
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psychologist, psychotherapist.
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Switzerland. And yeah, went off in a slightly
22:59
different direction. And this is a part in the
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biography where in the early 90s
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men, getting men together, talking about what does it
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really mean to be a man? How do we get beyond
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stereotypical ideas about masculinity and some of the
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issues that men were facing at
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And at the end of the conference
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an essay about what the conference was for.
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And this is an extract from that
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The question that we began with,
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again, is what is the conference about?
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What are we here for? And I think what we are here
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about, what we are about is the broken heart and whether we feel
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marriages, the deaths in the family, the Vietnam War, our
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relationship with our fathers, there's a broken heart.
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And it's the broken heart of America.
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It's the broken heart of our society.
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I don't think that we should talk about the healing of the
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broken heart, but to realise that it is there and that is
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what love is really all about. That's where love comes in,
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through the broken heart. Heartbreak is what it's all
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about. Heartbreak.
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What has happened here in the conference, it means is the
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experiencing of the heartbreak of America.
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This has been something different than an experience.
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We've been inside the heartbreak of America.
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It has been personal. We each have our own piece of
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that heartbreak, but we also are the heartbreak broken, our
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hearts broken and the heart of the country broken into
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fragments, which we call neighborhoods, ethnic colours
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and so on. OK.
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And then he goes on. And what has happened here has
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Maybe each of us as embodied ego people have not all met, but the
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It doesn't mean that they love each other.
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It doesn't mean that they all dance together because they've
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complacent or self content that isn't feeling, that is broken.
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So what I want to leave with is not healing.
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I want to leave with that awareness of heartbreak.
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And I thank you for making me feel that intensely.
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So it's quite, I mean, it's challenging to read that out
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loud. Probably it's challenging to
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hear that he's quite, he's quite polemical.
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If you read any James Hillman, if people have a certain idea
27:27
about something, he comes at it from the other angle.
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So presumably he's challenging there a narrative around how we
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need to heal heartbreak by saying no, we need to feel
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heartbreak. Yeah.
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And I think there's something in that perspective that is very
27:45
Buddhist, actually. So let me just try to get into
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tragedy, I can see how it is like an arrow, isn't it?
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Some, oh, microphone? Something comes in and it it
28:22
wounds. Yeah.
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I feel that heartbreak that he's talking about.
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But very quickly my response to that is to try not to feel is to
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And that's why I go into the shutting down, turning away,
29:00
turning off or into the anxiety, the questioning, the doubt and
29:11
situation, to fix the pain. Yeah.
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And that's completely understandable.
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I understand why I do that, and I understand why we all probably
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feel and to be with the heartbreak in his words, the
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pain, the difficulty, the initial experience of that,
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rather than jumping into some kind of fix.
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And I find that really challenging.
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I'll just be honest about it. I find that really challenging.
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But like I said, I think
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Buddhism is also pointing us in that direction too.
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So heartbreak is James Hillman's
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Buddhism speaks about ducker. So Ducker, which often, I mean,
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it gets translated as unsatisfactoriness and you can
30:25
see why because it's trying to
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experience that we find in any
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Dhaka. But often it's also translated
30:37
as suffering, which I think in
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today is a more effective translation.
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So Buddhism is trying to get us to recognise over and over and
30:49
over again that life includes suffering.
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And it's obvious, like intellectually, of course it
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does. We can all agree on that.
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But on a deeper level, on a, on a heart level, to accept that
31:09
truth and that life involves suffering is very, very
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difficult. I think.
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I mean, it would even go as far as we could even go as far as
31:25
to say that suffering in a sense is the world.
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It's not to say that the world
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and pleasurable, because it is.
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But like I said before, this term, Sansara, and which is
31:40
broken up into these six realms in the cosmology Sansara, I
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think it literally means something like swirling around
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Sansara, the world that we experience is a kind of turning
31:58
and are being blown about and made uncomfortable.
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It's unsatisfactory. It doesn't offer the
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satisfaction and pleasure all the time without some kind of
32:12
painful experience too. But then we heap on top of that
32:19
painful experience more painful experience by going into
32:23
unconscious habits and reactions.
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So what the Buddha taught is that if we can turn towards the
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suffering, if we can allow ourselves to feel it, something
32:39
else begins to happen. So OK, there's there's the
32:44
heartbreak of seeing things that we find difficult, but something
32:54
break as well. Maybe the first thing or the
33:00
first reflection I've got is that what begins to break the
33:04
more I unable to look kind of look suffering in the face, so
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You know that there's the attitude that I can have when
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something happens that I don't like is that it shouldn't be
33:29
happening. But Buddhism teaches us that.
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But this is what happens. Life does include painful
33:38
experience, and if we try to avoid that, all our strategies
33:49
If we drop the avoidance strategies, still there's pain
34:00
So we can have all kinds of
34:04
emotional responses to that and reactions to that, whether it
34:08
is anxiety, sadness, turning away, shutting down, getting
34:14
angry, and that's all fine. It's like understandable, but I,
34:19
I keep seeing myself, the one response that I keep having that
34:24
really I shouldn't be having is surprise and shock.
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Like how many times do I have to
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is, This is what happens. This is how this is what a human
34:41
experience includes. So I think the more I'm able to
34:47
look and to witness, the more that unhelpful view that it
34:54
shouldn't be happening begins to
35:03
So that's, that's the first thing I wanted to share in
35:06
relation to that. And the the first challenge I'm
35:08
trying to meet continually. But then I think further than
35:14
that, the next thing that also
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stay with the heartbreak, I'll
35:27
Maybe there's less surprise because OK, this is part of
35:30
life. Can I take that truth on board?
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But then something else also begins to break or has to break.
35:41
And the thing that has to break,
35:51
this, sorry. The, the other thing that begins
35:54
to be revealed is not just the
36:00
part of life, but also what begins to breakthrough, let's
36:04
say is the cause why that's the case, why suffering happens.
36:15
So this is the Buddha's second
36:17
You'd probably see I'm, I'm borrowing from that.
36:20
So the first noble truth is that
36:23
Duka is part of life. The second noble truth is that
36:28
the cause of that duka is to use
36:34
trishna, which we translate as
36:39
So the cause of suffering is craving.
36:47
So, so that's the traditional language.
36:49
The problem with talking in terms of craving, at least in my
36:52
mind, the association is always to do with kind of sugary food
36:56
or something. It's giving away my character
37:02
defects. So I, I've been in my own mind
37:08
this week just trying to put that aside and see, well,
37:10
actually, what? Well, what's that about?
37:13
What is craving about? And what I've landed on is this
37:16
notion of, let's let's just call
37:21
The cause of suffering is self
37:29
real and independent identity centre.
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So I don't want to get too metaphysical with this other
37:39
than to say that I, I do believe
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suffering. Because if I feel myself to have
37:48
this fixed, independent existence in here, then that
37:56
immediately puts me up against
38:01
Yeah, which I either want to be included in my identity centre
38:08
or I want. And therefore comes all the
38:12
wishing and pulling in and wanting to hold on and all the
38:20
pushing away, all the resistance, all the anger, all
38:24
the desire to be rid of also comes in through that identity
38:31
centre. And it's it's normal.
38:36
That is also part of being human.
38:38
It's even necessary, isn't it?
38:42
development as an individual, we
38:47
of self and identity, and the exploration of that in a human
38:52
life is really important. And when we haven't had that,
38:56
actually that can be a cause of suffering.
38:59
So often it needs to be developed fully, but to go
39:04
beyond suffering and to really
39:09
suffering also means beginning
39:13
that and to see beyond that self
39:18
centeredness, which I'm sure. All of us in the.
39:21
Room are trying to do in some way so I'm not lecturing you as
39:26
if you don't know this, but you can.
39:30
See how that creates the? Problem.
39:31
Because that's for me as an individual setting, that whole
39:38
swirling about Sansara in motion
39:42
the situation, other people are doing that too.
39:46
We expand that out onto the level of a group of people.
39:51
So we don't just have I and you,
39:58
And that's where all war comes
40:03
All abuse, all violence, all these things that we see kicking
40:08
off around the world, it's a kind of kicking.
40:12
Off of this core. Issue at the heart of
40:15
everything. So that has got to break.
40:23
Something in that has got to break and break down.
40:30
And that's what that's what happens.
40:32
In the story, so in the Have a
40:37
the point where he looks out and
40:41
Doesn't seem to be making any difference.
40:44
What if I just look after myself?
40:47
Yeah, so there's a self centred doubt.
40:51
And thought that. Comes up in his mind now when he
40:55
started out on his quest, let's call it, he made a vow to his
41:00
teacher that if he ever had a single selfish thought, may he
41:06
be smashed into 1000 pieces. So he has the selfish thought.
41:11
What's the use? Wouldn't it be better if I just
41:13
looked after myself? And he breaks, he breaks open
41:18
into 1000 pieces with a great cry of anguish.
41:25
So you could say symbolically there we have an example of that
41:31
breaking, that in his case like final trace means high level
41:37
final trace. That single selfish thought is
41:40
the breaking of his whole self
41:47
All the things he was doing was great, but there was some
41:51
obstacle in the way and it was
41:56
perception, self identity was getting in the way.
41:59
And that breaks open into 1000
42:05
I also think that's what. Happens when the master hits Lin
42:10
Qi three times, not immediately because he doesn't see it, but
42:14
when the other teacher says, oh,
42:17
compassion, it's because the hit
42:24
breakthrough his wrong. Idea.
42:28
About himself as somehow being
42:35
his question about the essence
42:39
that he would have no so the masters trying to break that out
42:47
with. Him in his.
42:48
Ancient Chinese Buddhist way, Yeah, the poem also.
42:57
The poem tells us compassion is that which springs up in the
43:01
emptiness when you yourself are not there so.
43:06
That you don't know anything. About it, nobody knows anything
43:10
about it because that little poor little identity centre in
43:16
me and in all of us, it's really
43:21
But it can't know has to go, has
43:29
These three. Things.
43:32
Tell us that the poem. And the stories are telling us
43:35
is that if that breaks up or breaks down, or if there's a
43:41
breakthrough, then something else can emerge, something else
43:47
comes through. So in the poem.
43:50
That is what. Compassion is and, and it's.
43:53
Described as the. Scent of the unseen flower.
43:57
In Ling Chi's case, it's the shout.
44:02
That's what breaks. Through.
44:05
And his shout, I'm echoing like 1000 odd years later.
44:11
It's still in the air, isn't it?
44:13
Something else broke through at that point.
44:15
That meant in 2026, in Kreutzberg of all places, the
44:21
shout is ringing out in the Have a Look at Teshra story.
44:27
He's broken into 1000 pieces. And what happens?
44:30
Amitabha, the Buddha, his teacher, who is infinite light.
44:34
So let's not think of some
44:36
figure appearing infinite light which expands everywhere and
44:43
bathes the whole world in love
44:50
him back together again, but this time with 1000 arms and 11
44:54
heads, so that he can really manifest.
45:00
And bring compassion. Into the world.
45:04
So what they're all telling? Us is that if we can drop that
45:08
self centredness, self identity,
45:16
in that it's not that we can't
45:21
in that has been somehow fixed, then something else can emerge.
45:25
And what that is we can't say.
45:29
Have a look at Tetra. We can depict it with 1000 arms
45:33
and 11 heads. We can call it the scent of the
45:36
unseen flower, we can call it compassion, but we don't know
45:40
what that is, what that would look like.
45:49
Stomach rumbling. Critical moment.
45:56
So just let that sink in a moment.
46:08
So one of. The I won't go into.
46:12
This too much but. One of the things that, or let's
46:15
say one of the ways in which the
46:20
described, is that it is in some
46:26
Unbiased. So it doesn't.
46:28
Pick sides doesn't move in One
46:34
It can go anywhere. It's free.
46:37
The word is a parinehita. Parinehita.
46:43
Yeah, something like that. Check it in a dictionary.
46:48
So how compassion manifests in
46:56
we don't know what that would look like because it could go in
46:59
any direction, it could take any
47:04
We might think that compassion
47:07
and form, but actually what the Buddhist tradition says is no,
47:11
it could take any form. This is why I don't want to
47:15
criticize how anyone else is responding to things, because we
47:20
don't know, right? So it could be that in response
47:25
to some crisis, someone does take direct action.
47:33
Out of compassion, direct action
47:36
Did you see the the Buddhist who
47:41
recently? I mean, that was quite direct,
47:48
and it got lots of attention and raised the profile of peace
47:52
in the world, which is great. Somebody else's response,
47:57
genuinely compassionate response, might have been to go
48:01
into retreat for three years and we could say, well, that's
48:09
manifesting through that particular person.
48:12
So the question is. Not necessarily the form it
48:18
takes, but the quality of it and where it's coming from.
48:22
And is it coming from some kind of expression of self?
48:28
And self. Identity.
48:30
Or is it coming out of allowing something else through the other
48:37
Paranehita, if I'm saying it correctly, is translated as the
48:43
wishless SO. Not having a.
48:46
Wish. And again, this is really
48:48
challenging because the implication is that Avila
48:52
Kateshwara doesn't wish for anything but abides in a
48:58
wishless state. So not wishing for particular
49:02
outcomes. Like that's really hard, isn't
49:09
I want the talk to go well, I want people to get something
49:13
from it. I don't want them to challenge
49:20
So all these wishes, imagine if none of that was coming and you
49:25
were able just to be at peace in this wishless state.
49:30
So that means letting go of all. Expectations of particular
49:36
outcomes to any of our actions and other people's actions.
49:42
The paradox is have a look at Teshwaru's wishless abiding in
49:52
that image, in the palms of his hands, he's holding a jewel.
49:57
And that is the Chintamani. Which gets described as the wish
50:08
letting. Go of all wishes.
50:11
For particular outcomes which might just look like
50:15
indifference actually allows the single wish to manifest.
50:20
It's another way you could talk about compassion and that.
50:25
Wish that single. Wish that goes beyond all wishes
50:32
That single wish is the wish for the liberation of all beings
50:38
from self centeredness, the freedom.
50:41
From that imagine. Imagine a world where that just
50:46
wasn't kicking in and coming into play.
50:51
So I I I'm going. To wrap up now, but I.
51:02
Like I'm just exploring this like.
51:04
I said I'm not. Have a look at Tesh for a sat
51:08
here in disguise saying all this stuff.
51:11
Shanti Deva has this line in in his like 9th century I think or
51:19
8th century Indian monk. He has this way of describing
51:23
how he's come into contact himself with this great wish,
51:28
real compassion, he says. It's like a blind man staggering
51:44
I I. Find myself.
51:46
Staggering around in the heap of rubbish and I wouldn't say I
51:51
have the jewel, but somehow I believe it's in there.
51:56
I at least believe it's in there.
51:58
Yeah. And if I can just keep going and
52:07
towards looking, seeing the nature of suffering and how it
52:17
something else to emerge. I, I really believe that that is
52:27
And I can't convince you of that.
52:30
I can't. I've not got any clever argument
52:35
It's just something we try out. And see.
52:40
But I feel there's been enough glimpses of that to convince me
52:44
to keep going. I'll finish there.
52:48
Thank you. Thank you for listening.
53:01
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