What do I replace them with? Generosity. Okay, so when I take away what I just met, what I knew, Sophie, Wenn ich wegnehme, dass ich Nicole gerade erst getroffen habe und dass ich Sophie schon kannte, kann ich da sein, fast ohne Ansicht. Aber ich muss handeln. I have to have some way to move, to think, to act. Instead of acting through knowing Sophie and not knowing you, I can create a kind of language of the parameters.

[01:12]

And I can feel in my body a sense of generosity. Do you too want to come to the seminar? So that's, you know, You're so nice, I would have done it anyway, but that's also a practice of generosity. But that's not enough. That has to be balanced by receiving from you. So I look at you both, you're both extraordinarily young. Not in comparison to others, you're just All by yourself, it's true. So simultaneously to feeling kindness toward you, I feel like learning from you.

[02:17]

So that learning, I feel something about what kind of person you are and what you're doing, too. feel enriched by. So those are the two basic attitudes of the Paramita. Giving and receiving. And I'm not giving more than I'm receiving. So if I see you, I kind of let go that you're a woman. I'm not a woman. You're younger than me. I'm elder than you. Those structures are interesting and informative, but they also suck.

[03:24]

So I learn through practice to not forget it, but better than I used to. In fact, what I just expressed now is also basic teaching. In each situation, you feel, well, I could be better, but I'm better than I was. And that's called the practice of maximum grit. If you imagine Buddha being really great, You think, well, I'm not as good as Buddha. But I'm better than I used to be. So you get a little bit better. These are little kind of tricks, but they're part of it. I understand you. No, I'm not so good, but... And it's an upward moment.

[05:05]

So I've gotten a little bit better, and I'm really not very good at being present in the way of the Paralytics. Present with it? Present to the practice and part with it. So I can be seeing Tatiana. I can feel you're quite generous toward her or open toward her. And I feel open to receive from her. And not any idea. Like she said to me the other day, She's a little bit of an outsider here, so maybe she shouldn't ask questions.

[06:11]

In fact, you asked very apt questions. But when you ask the question, I don't have any idea if you're a Buddhist or not a Buddhist. Just... I just hear the question. This is a kind of common sense. But when we make it intentional, it's the Bodhisattva practice. Okay, so what do I need if I'm with an... What is your name? Marie-Thierry. Marie-Thierry. All right. Well, if I'm with her, I'll just say that. But I'm with her. Just present with an open feeling. Yeah, and I'm willing to just be present to learn from you. What does that require?

[07:21]

Patience. I have to be willing to wait. And our mind usually goes ahead and says, what second person is going to say or where are they going to... You just kind of wait to see what happens. I can pick up the beach town and wait to see what it reveals to me. I'm in a situation like this, pretty. I don't know how a seminar is going to work. I wait to see what it reveals to me. And unless Tatjana and Rigorice haven't had a conversation about babies and sleeping and things, Certain aspects of the seminar wouldn't have appeared.

[08:27]

So I don't come into the seminar prepared, I'm sorry to tell you that, that I didn't come in prepared to know what to say. But he didn't care to wait. So it requires patience. These don't work unless there's patience. So this is a kind of dynamic, a kind of singular act of four parts. So if I were going to draw it, it would be something like this. Generosity and receiving as an interrelated singular act.

[09:54]

This is patience. Patience holds those. And then, that has to be supported by energy, effort, and what I call awareness. Because English, it's usually translated as energy or effort or something that doesn't quite get the word for it in English. It's a kind of flame or fire or heat like the burner on the stove. The patience requires Energy.

[11:06]

Present. And what does that energy denote? Sathu? Meditation. I mean, really, if you don't have meditation, you don't have the kind of energy that's required for this practice. Now, how do I draw wisdom? Yes. This is wisdom.

[12:14]

The views of wisdom support all of this. And the practice of generosity and the discipline of receiving and learning and with patience open up your meditation and wisdom. So the practice of these depends on meditation and wisdom. But the practice transforms meditation and wisdom into the mind of a Bodhisattva. This way, sorry. Does that make sense? Anybody want to add something, change something? Yes, please.

[13:16]

Being generous. Yeah, by exactly generous. But what you have succeeding, like, for example, professional, that's the act in itself. You know, you can't really... You can't really act compassion. You get a price for compassion. How do you develop the mind of compassion? Don't begin to act it. . The guys give the proper protection from right to left, as I said, in Belgium here. And I would like to see it with a feeling that the action itself is already, for example, felt.

[14:44]

Because you can't have feelings in secret, you just have to have them. And now we have to find the best feeling or the most exciting way to find it. The answer is actually easy. The realization may be somewhat difficult, but the answer is easy. As the acts of generosity rooted in intention to be more generous, rooted in a desire, a genuine desire to be more generous, generates the mind of generosity. The practice of the acts of generosity, learning, patience, awareness, meditation, and wisdom generate the mind of compassion. And just exactly that understanding you expressed.

[15:53]

You can't just be compassionate because you want to be compassionate. Sometimes we're compassionate, sometimes we're selfish. But to really, as a way of being, feel compassionate and connected. Some way that when you see somebody in a hospital bed who's sick, actually feel you're willing to change places. No thought, oh, it's a good thing to do. you actually wish you could suffer it for them. That kind of compassionate mind which, you know, mothers often feel for their children.

[17:22]

They'd rather have themselves die than their baby die. Even fathers sometimes feel that. So it is something that's known to us. But to have that mind as the way we are in the world, is generated through the practice of the Paramitas. That's exactly what this is about. And it probably, I would guess, takes ten years practicing Paramitas to really genuinely have my compassion. And it probably takes 10 years of practices before these, before you can really practice these. But you don't mind being 20 or 19 or 23.

[18:24]

But you've become 20, 19 and 23, is that right? You've become such ages. by living 1923 years. That's no big deal. Yeah. Well, you become a bodhisattva by having done this 40 or 50 years. But at each point along the line, it's sexual. Because to be in the direction of a bodhisattva is also to be a bodhisattva. And you can also, there's different levels of bodhisattvas and so forth.

[19:48]

The ten kundis are the most common way of understanding it. But if you don't think in terms of lifespan, to be at any point in the process is to be fully present. The cause is also the fruit. If you take away time, cause and fruit are simultaneous. I won't try to talk about that more. But... And if you start this practice, if you even understand the possibility of this practice, and only once in twice a month does it actually occur to you to actually see if you can be present in these first four,

[21:23]

It's already a big change. It's somewhere deep in our life stream. It may even be fully in our life stream. It's deep in our life stream. It may even be fully in our life stream. But it's not yet expressed in our actions. But if you're able to do it just say a couple times a month. Two years later you find Just by having that intention in your life stream.

[22:26]

You're actually partly doing it most of the time. Yes. What I was saying yesterday is that I find these qualities, I mean, there's a difference between if I say to myself, I should, or I want to degenerate, and when that rises out of the state that I can create by meditating, then It comes from an understanding, not from a standpoint of morality or should, but it comes from true understanding. Or an experience. So therefore, I wish to be generous to you.

[23:28]

So then, I see when you say, you know, this is very advanced, the parameters are advanced, because I need a basis to even get to there. Yeah. And I get really excited when you say active meditation, because that sounds like a possibility. I could do that not only on the pillows, but right up there when I need it. He's touching it. I said that what I have learned today is somehow more connected to me, especially with what I said in the room yesterday, where I said that only through meditation do I come to a state where, for example, with feeling, from an understanding, I think it's very important Yes Thank you Yes

[24:44]

I would like to say something about the energy. I always feel the feeling, at the point where I am standing now, that I have to do something again and again and my energy starts to run out. Otherwise, the whole other things do not run out in my energy. And that is the best way to do it. And above all, I always refer to the example of a young mother, where the child is being asked to get out of the car and sees the power to lift the car up again. Unable to do so, she sits down and does something. It is simply the concern about the child, the possibility to develop in the child the ability to survive. And yes, this is my question to these angels. I feel that in my state now that I need mostly to sit on my pillow to get enough energy to practice the other five points.

[26:31]

I think I made this example of a mother who sees her child don't know about your car, and she is immediately, she doesn't expect, she is ready to live to come, because she has love for the child, she doesn't think about it, because she has the energy, the need, which is not normal humans. Yes. It's just there.

[26:58]

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