The more you know about human nature, the more you will be interested in the first principle. In this way you can encourage your practice. But if you confuse The first stage is rich, the second stage is blind. Or if you desire teaching, you study therapy so much. What does it mean in Sanskrit to work on it?

[01:09]

Does it include working on it? What does it mean in Sanskrit? Practice. Better than practice, first of all. doesn't practice for us. What is the purpose of it? It doesn't practice. And that is something I'm talking about. so many times. Perhaps, you know, while it is difficult for you to improve your understanding, you listen to a lecture day by day.

[02:34]

without really remembering what I said before, without accepting clearly what I mean. So, mind is always... And moreover, I say, you don't have to remember what I say. Many times already. But what I mean is, with you, when you listen to my lecture, and when you say yes, that is the point. When you say yes, you accept it. and it means that your mind is open, and your ears are open, then more and more you will be able to understand the teaching.

[03:54]

But you are much better than These are Japanese people. Japanese people, and a friend, and some teacher come and give lecture. He may say, they may say, ah, he is very good. He gives a very good lecture. It's finally so interesting. Someone like me has very difficult time because I cannot give any interest in this world. Communication starts by understanding your own understanding.

[05:19]

about people. Even though you want them to understand you, you know, unless you understand people, it is very much impossible. It is impossible. Only when you understand people, then I understand you. Or even though you do not say anything, if you understand people, there's some communication. And for a while, this is pretty good enough. It is very difficult for me to do this. You see? That is, maybe, perfect communication. And I'll ask, how can we communicate better with ourselves, not with other people?

[06:51]

Because sometimes we have hiccups, we see problems in ourselves, and we don't know about the hospital. And the question is, how do we sort of cultivate these bad feelings, not just push them aside, but sort of cultivate them up enough that they work for other people, and we try to help them better Yes, that is because of your hasty, you know, you are not patient enough. Anyway, it is impossible to have perfect understanding, to feel good about yourself. Whether you feel good or bad, you know, that is for communication.

[08:11]

That is you. You cannot improve, you know, improve you instantaneously. Even though you stay at the Sahara for four years, maybe it is difficult to accept your practice here. And it should be so. And if you try to accept yourself so easily, then there is something wrong with your practice. In such case, you should think about the first principle. It is you that... It is you who feels bad.

[09:23]

But you yourself is not bad. And your practice is not bad. but because you have to, because of your desire. Desire means to expect something which you cannot, that is power, or terminology of power. We don't have that kind of desire. As long as we know completely about this kind of desire, about this kind of desire, we cannot be patient enough to accept.

[10:26]

Your mind cannot be wide enough to accept your bad practice. I feel as if, you know, as if you are always trying to feel good, you know. Always. But I am not. I never feel better when I don't feel good. If I feel good, I think, oh, I must be careful. I shouldn't feel suffering. It is a kind of... I feel some safeness.

[11:27]

Safeness for me. You feel much more stable when you are not so happy. I wonder what you would, what you find in happiness. Happiness. Happiness, that's it. My happiness is not that kind of happiness. My happiness is to suffer with people and to enjoy with people. Maybe to suffer more than people and to enjoy less than people.

[12:36]

We are happy. It is always I feel in that way. As we are very selfish, actually, maybe, if I hope, If I try, if I'm trying to feel less happy, then maybe clear, equal. If I, if I think I've divided both of them, because I cut what I know, just thought it. It is very difficult to be fair.

[13:40]

And even though I think I did take best one, maybe I have best one in my heart. That is human nature. So only when we try not to take this one, maybe we can, we will be able to share with people. So to know human nature is very important. Without knowing what is hunger, What is selfishness? It is almost impossible to help others. When you know what is finite, what is plastic, what is rough, how difficult it is,

[14:48]

without some people, then you can help people. That is how we study the first principle. That is the approach to the first principle. Even though you cannot explain, a bible has two parts. Bible has two parts. You cannot help people. You may be a scholar, but you cannot help people. What do you mean when you say help people? What kind of help? Yes.

[15:53]

That is a good question. You should know what is help when you know how you help people. How to... But you may understand. How do you feel when you are hurt by people? People are saved by the Spirit.

[16:56]

The Spirit pleads with me to... I will say, to save Saint-Saint-Pierre, to save others, to save me, to be... a perfect understanding of the program back on Earth. What it means for our life. I have people.

[18:01]

After knowing many things, you know, you come to this country. So unless you don't have good understanding and good experience of human life, meaning of life, you cannot help people. I say help people, but save people. Why we say sad people is they are in suffering. They are amidst a problem.

[19:05]

That is true. Can we have a question? Question? Yes. We can say so. It is possible to say so, because we are always involved in small mind.

[20:26]

But big mind, without knowing what is big mind, it is suffering. But if you know what is deep mind, then even though your life is continuous practice or continuous small-minded practice, and you're hearing that voice, but it will be quite different from Usually suffering in your heart. But right now, when... Right now you understood what I'm saying.

[21:29]

Maybe for the first time I use this kind of practice. continuous, non-binded practice. So, with this thought, in a practice where there is no control or something like that, but you know what is big mind. Yesterday, was it yesterday? Yeah. When you hear the bird, you find the mountain calm going before.

[22:37]

What kind of feeling? Continuous hearing of the bird in the deep mountain. way by practice, if you understand proper way. But from this calmness process, deep, deep mountain, and you hear the birds, birds. And for that deep, remote mountain, Bad is not. Bad cannot disturb the mind. Bad means you are bad. Behold you feel as if bad is disturbing the calmness of the mind. That is leisure thing you have.

[23:44]

If small problem, happens to your life, you will be very much, you know, discouraged, or distraught. But if you know the darkness of, what, deep mind, or Buddha mind, you know, that kind of problem is not problem. But you see the problem. We are due to difference. Feeling we are. Feel. Accept what we are. We understand. So, Anyway, you must have some feeling about how, if possible, you must have even a grant of a good mind.

[25:10]

And on the other hand, you should be faithful to things happens in your... then you will not be disturbed by the problem you have. And you will be encouraged. Your practice will be encouraged. Practice to appreciate the big mind will be encouraged. Okay. Do you have a question?

[27:07]

Because I don't need to hear it. No question. Go ahead. Sometimes it's hard for me to remember COVID. I mean, COVID isn't really bad, but it really hurts a lot. I can't remember what class it is, but it really hurts a lot. Huh? Hey, guys. Hey, guys. Will you please say it again?

[28:12]

Yeah, it is. Small bite. Again, you know. I mean, there I did. I put it aside. I found out what happened by who is making your house. Do you understand what does it mean? I found out what happened by who is making your house. Who found out what happened by who is making your house? Who found out Someone picking up a small piece of apple.

[29:14]

Who found out someone eating apples? Buddha found out. You're talking about who is in your house. Do they understand? To heal in that way is great, but I cannot say to which, you know, at all, while you are cutting the screws, but I agree with you.

[30:39]

But, you know, on the other hand, we should know that who found us, which minds found us, Buddha found out. That's what you are. So you can't be wrong. Buddha is still alive in your mind. He'll help you. He will always help you. So, that's it. I'll come back to it, back to it. But I'm not, again, you know, I'm not encouraging you to eat apple. This is the point, you know, something I want you to be very careful when you listen to my lecture.

[31:47]

I must say, that is good. But you have, you know, big mind, always. You see, your heart is good. But sometimes I, I just say, what is good? That is not, that practice of yourself, breathing. Instead of explaining, you know, carefully, you just So you may say, it is OK for me, for the people who are cooking. As many people are there, it is OK. Before, he said it is not OK, but this time he said OK. So I want you to be very careful. because it takes time if I explain things in such way.

[33:13]

Hi. This is what I'm looking forward to hear, about the Buddha, But that is doing something wrong. Is it a true perception that something is being done out of a self-centered, solid-backed will? Or is that because it's a will? If the will is out of a shift, or it's something out of self-interest, That is just argument. It doesn't make sense. There could be any rules like that. You can create. Why not? If you work with people, you should eat.

[34:29]

That's why I'm not allowed. But that cannot be there. You know, ten years later, that is already, you know, idea of absolute. In the realm of absolute, there's no rule. There cannot be any rule. You see? where it's confused. When you're confused, after a long time, suddenly... suddenly... Do you understand?

[35:37]

No. You see? No. But when we talk about things as it is, like a scientist. That is, for them it belongs to... it is observation of the first principle. And when we accept our human nature and have to apply, have to have more organized life as a human being, That ruins is just for human beings, not for trees or water, or some chemical happening. But just for human beings, which is our treasure. That is secondary ruin. Ruins for human beings.

[36:39]

So you see it like, you see them talk like you are like a cat or dog. You are worse than Chakravarti. Do you understand? Yes. How many times? One second. That kind of life is not just... it's just barbarous. Temporary barbarous. It cannot just... Our own... our way of life is not based on our human nature.

[37:42]

It doesn't... As long as you are young, it may be okay. But everyone is growing. And the world is changing day by day. And we cannot wait to do it. Unless we know human nature. I'm not, you know, I have no special, you know, super-imposed idea. That is what I'm talking. You know, I'm not forcing on you anything, just to understand what is human being, what

[38:49]

things as it is. You see? That is the point of my talk. If we do not have so many students as Sahaja, we don't have to have this practice. As we must practice our way with many people, Yes, we must have some rules. Rules is not something which we create, which some special person creates for sake of business, or for sake of them, or for sake of the leader you have. but something which we need, that is real.

[39:58]

So we can change if it is not right. So we are improving our rules. Maybe we are spending too much time in discussion about our rules. But still, I appreciate your effort to establish some rules for us. You try to be very fair to everyone. So on the other hand, our rules become more and more strict, because you spend so much time in establishing your rules. After fallacy, you cannot change self. That is the nature of the, the nature of Buddha.

[41:00]

Buddha didn't establish people. The disciple, the postulates of our teacher is someone done away from the monastery. He stands by himself. He is sitting, done away from the temple fire, while you are listening lecture. That is one teacher. Students, there's no room. No room, no result. But student, no. Summoner, no.

[42:02]

That is, you know. Projected, you know, no. Projected human nature. I really need it, you see. Not Buddha, and not universe, or not practice. Either this earth vanish from the universe. It is not this problem. It is our care for the universe. If we want to protect this earth, maybe we should study more about half prime, prime for a woman. Then, you know, maybe our prime will be just minor.

[43:07]

That kind of study is, you know, our study. Before, I don't know why, You, you do not write rules. There must be some reason for you don't write them. But here I don't think so, because it is you who are creating rules, not me. The greatest road is not that path. So, that is why you have to have good understanding of the first principle, comparing to the present principle, or human principle.

[44:13]

Human principle. Then, you know, you will find out Why we have to ask for power? That's the meaning of power. Okay? Okay. First movement. You should rely on your faith of God. Before you do, and break rules, why don't you follow the rules?

[45:28]

But it's fine. After breaking rules, it is too late to discuss about it. Because it belongs to the past. So, it can't be helped. Why don't you try not break rules again? That is the point. So to reflect upon what you have done is not so good idea. Even to think about what you are doing right now is not so good too.

[46:05]

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