And then carrying the Buddha in your womb, apparently to be the Buddha's mother is quite an exercise. While he's in your womb, like 42 trillion different deities come to receive dharma teachings every day. So they're kind of there like attached outside your stomach, there's this like multimedia show going on through your stomach wall. And the Buddhas are radiating and emanating and teaching and Buddha's sitting there in a little pagoda, you know, sort of like Superman in the Jor-El pagoda, you know, this thing. He's sitting there like talking about the dharma instead of being an embryo, you know, he's actually talking about dharma. And so you kind of, you're kind of contented apparently with all these deities buzzing around, you know, but you don't want to breathe too heavily or burp or gurgle or you would disturb like the dharma teachings for trillions of subliminal beings. So she does this maya devi and she's always there, she's like, she's called a night goddess. She's like a great being incarnation of sort of feminine energy that interconnects everything.

[01:02]

She's the sort of wisdom side, the Buddha is kind of compassionate, wants to do well for beings and do things, but without that sort of connective, interconnectedness, that female energy that he never would be able to do it. And so she, what do we got? Volume three. Volume three. Oh, great. She never would be able to do it. Now I have to find the page. I have to find my glasses. She would never be able to do it. I think the book one. Is it the page? Yeah, here you go. She said, she's telling, of course I could just read this the whole time anyway. Beginning with these, Sudhana emptied of notions of the forms. The bodhisattva Sudhana meets maya. I'll just describe a little bit about the meeting with her. Sudhana saw Lady Maya sitting on their throne, her physical form transcending all in the triple world, having gone beyond all states of being, facing all beings, appearing according to their

[02:09]

mentalities, unstained by any world, being made of myriad virtues, in the likeness of all beings, appearing in such a way as to please all beings, adapted to develop and guide all beings, descending into the presence of all beings, appearing continuously to beings at all times like the sky, appearing to all beings to be permanent, not going anywhere, not passing away from all worlds, not coming anywhere, not coming into existence in any world, unoriginated, absorbed in the equanimity of non-origination, unextinguished yet involved in the affairs of all worlds, not real having attained suchness, not false appearing in accord with the world, not in motion being divorced from death and birth, not annihilated because of the non-annihilation of the nature of reality, and so on. Anyway, based on resolve, never leaving the mundane, pure, non-conceptual-like thusness. In this form did Sudhana see Lady Maya, manifesting a physical body that was not form, being a

[03:13]

reflection of form, not feeling, being the ultimate cessation of painful feelings of the world, outside the thoughts of all beings but appearing in their thoughts, issuing from the unfabricated nature of reality detached from illusory action, transcending the sphere of discriminatory consciousness born of the knowledge of vows of enlightening beings, having no intrinsic essence, being brought beyond the range of all verbal expression, etc., then more of that. Then Sudhana, emptied of notions of the forms of all beings, penetrating the minds of other beings, saw Lady Maya in the minds of all beings, her virtues sustaining all beings, her body an accumulation of the virtues of omniscience. She was engaged in non-discriminatory, perfect giving, impartial toward all beings, having united all beings in the fellowship of universal compassion. She was adept in meditation on the essence of all things. Her mind was accomplished in all branches of meditation.

[04:13]

She knew how to analyze the teachings of all Buddhas. She had the wisdom to consider all the designs of reality. She gazed tirelessly on all Buddhas. She would have had to be tireless and she had to give birth to all Buddhas. She bowed to all Buddhas, etc., etc. Beginning with these, Sudhana saw Lady Maya in as many ways as atoms in the continent. Seeing her, he magically made his body as extensive as Lady Maya, and with this omnipresent body bowed to the ubiquitous Maya. As he was bowing, an infinite variety of concentrations entered into him. Observing those concentrations, making them externally undetectable, cultivating them, mastering them, remembering them, making them all pervasive, expanding them, watching them, increasing them, accomplishing them, and fixing their impression, he rose from those concentrations and circled before Lady Maya, her retinue, her abode and seat, and then stood respectfully before her and said, Now please tell me, noble one, how an enlightening being may achieve omniscience while carrying

[05:19]

out the practice of enlightening beings. She said, I have attained an enlightening liberation called magical manifestation of the knowledge of great vows. Imbued with this liberation, I am the mother of all enlightening beings in their final existence in all the worlds in this world ocean where Vairochana Buddha's miraculous manifestation of birth as an enlightening being in the final existence takes place. All those enlightening beings grow in my belly and come forth from my right side. So here, too, in this great city of Kapilavastu, as wife of the king Surhodana, I became the mother of the enlightening being Siddhartha by the great inconceivable miracle of the birth of an enlightening being. At that time I was in the house of king Surhodana, and when the time of the enlightening being's descent from the heaven of contentment had arrived, from every pore the enlightening being emanated as many rays of light as atoms in untold Buddha land, arrayed with the qualities

[06:25]

of the birth of all enlightening beings. Those rays of light illumined the whole world, then descended on my body and entered into every pore of my body, beginning with my head. As those light rays of the enlightening being with various names emanating magical projections of the various miracles attending the birth of an enlightening being had entered me, they caused the spheres of light at the front of the enlightening being's light rays to be manifest in my body. It's like optic fibers, you know? Like optic fibers with a little globe in the center with millions of little Buddhas and universes in the center, each of these penetrating every pore of her body. And the supernal manifestations of the miracles attended the birth of all enlightening beings were visible. As soon as those light rays of the enlightening being had entered my body, I saw all the enlightening beings, bodhisattvas, whose birth miracles were shown in the spheres at the front of the enlightening being's light rays. As they sat on the Buddha's lion throne at the site of enlightenment, surrounded by congregations

[07:29]

of enlightening beings, honored by the leaders of the world, turning the wheel of the teaching. I also saw all the Buddhas with whom those Buddhas associated as they carried out enlightening practices in the past. I also saw mystical projections of their initial aspiration, attainment of enlightenment, turning of the wheel of the teaching, final extinction, and the pure rays of all those Buddha lands, as well as the multitudes of emanations of all those Buddhas pervading the cosmos in each moment of consciousness. When those light rays of the enlightening being, bodhisattvas, entered my body, my body outreached all worlds, and my belly became as vast as space, and yet did not go beyond the human physical size. The supernal manifestations of the enlightening beings abode in the womb, everywhere in the ten directions, all appeared within my body. Upon the appearance in my body of the furnishings of the enlightening beings abode in the womb, the enlightening being together with as many enlightening beings as atoms in ten Buddha

[08:32]

universes, all with the same vow, the same practice, the same roots of goodness, the same state of liberation, and the same stage of knowledge, adept at the same mystic projection, having accomplished the same endeavor, etc., doing all these same things. They all descended from the heaven of contentment with his retinue, and they entered into my belly. Once all of them were in my belly, I told you I was very busy there, they walked around in strides as big as a billion world universe. I mean, this is... Even as big as worlds, as numerous as atoms in untold Buddha land. Also all the untold congregations of enlightening beings at the feet of all Buddhas in all worlds in the ten directions entered my belly in every moment of thought. To see the miracle of the enlightening beings dwelling in the womb, the chief gods of all the heavens also came to the enlightening being in the womb to see and honor him, to listen to the teaching and to hear his discourse.

[09:33]

Yet, even though I took in all those multitudes, my belly was not enlarged, nor did this body of mine become any more than a human body. Yet it received so many multitudes, and all the celestials and humans saw the various pure rays of the enlightening beings surrounding. Why was this? Because of the development of this enlightening liberation of the magic of the knowledge of great vows. Her name, Maya, means magic. It's the most creative, liberating, compassion, love-oriented thing. So anyway, she goes on. She'll be the mother of Maitreya, and then she talks about what in her former life she did that enabled her to do this and so forth. And anyway, it is a fantastic vision of the power of the feminine, not just in the form of some sort of uncontrolled nature of just producing things and not knowing where they're going, but in the form of a balanced nature where all negativity is harnessed and enfolded

[10:38]

within pure love, within the tissue of pure love of infant beings, and formed into beauty, and formed into harmonious life forms, and formed into planets wherein beings can come to their own exaltation and perfection and enlightenment. This is what it means to give birth to Buddhas at all times. I wanted to start in honour of the Buddha's mother in this way, in honour of this miraculous power, because otherwise, you know, in our imagination in Buddhist history, we think that Siddhartha Shakyamuni lived 2,500 years ago, and now we have descended into a dark age. And we also think that the guys have been doing it all, you know, all the big monks and patriarchs and elders and Buddhas, you know, all these, like, male chauvinist, macho, enlightened beings. And we think that the girls have just been making sushi, you know. And this is completely wrong. A, nobody left anywhere. The Buddha's not gone at all. They just dissolved one body, and they're still totally present everywhere. How can it? The body was an illusion. The body has been localized. They have an idea that someone is some kind of an entity intrinsically separate from everything

[11:42]

else. It's a delusion. Therefore, Buddha only shows a separate body at a separate moment in history to correspond to the delusion of we beings, who need to think that enlightenment is somehow localizable at a certain point in time in history, is localizable in the presence and words of a certain type of being, because we're concerned with confirming or continuing delusion that is not localized in the depths of our hearts, in the middle of every cell of our own body. So, in fact, merely the death of the Buddha is merely the dissolving of that illusion, and the Buddha's returning to where he always has been, which is around, suffused in every atom of all of our being. Maya Devi is seeing all these vast galaxies and universes in her belly, and the presence of all subatomic Buddha lands and Buddha's enlightened air is simply seeing of the reality of all of us. Every one of us has billions of planets in our body, in every cell and atom. And those planets are not just planets where there are a bunch of morons having nuclear wars. They are planets where Buddhas and Bodhisattvas are attaining enlightenment, are giving their

[12:45]

lives, are giving their treasure, are giving their love, are giving their effort, and benefiting other beings mutually in an inconceivable web of benevolence and beauty. Okay? So this is where we have to start, because then, when we realize this, we have to start with this miracle of when we're going to talk about Tibet. Because Tibet is the place where the symptom of the collision of delusion is so manifest on this, most manifest on this planet, and to which we are totally connected right here and now. Every time you turn on the tap and you worry about a little bit of minimized water, you are connecting with Tibet. The invasion and the destruction of the environment in Tibet, creating the chimney effect, making neurotic the jet stream, and turning it into some extra sort of twist, making the jet stream sort of do the boogie and go too far south in the Pacific and too far north on the North American continent, is what is depriving you of your water. Probably. Among other things.

[13:47]

So it is totally connected to us, and we have to start with the affirming of the way we don't see the world, which is the miraculous way, which is the way where love is in fact powerful, and where evil is sort of stupid and wimpy, screwing up anyway, but really not the main thing that is going on. We have to start from that, because otherwise, when we really look at the horror and the difficulty, we become too depressed. We have to be able to find Queen Maya's belly, always, in order to be able to keep it together, confronting nonviolently, confronting lovingly the forces of hate and delusion, in the calm confidence that the force of nonviolence and love is more powerful. Even if they kill us, it's more powerful. Even if we die, if we die loving, the love is more powerful than the physical death. Because only when we understand this, and not just we, but a whole mass of people, when

[14:53]

more people understand that, and stand up in that, and are therefore able to vulnerabilize themselves, make themselves vulnerable to this other power, will we win this battle. It's the only way we can win it. More people have to be willing to die, not to hurt others, than those who are willing to die to hurt others, before the hurting of others will stop. And the only way we will achieve that ability is by affirming this miraculous level. That's why I started there, okay? The second thing I wanted to go to was, having paid homage to the mother of the Buddha, we have a couple of mothers of Buddhas with us. Tibetans, of course, their more sense of the immediacy of the enlightened reality, they call everybody that. Half of the people in Tibet are called Buddha, or Mrs. Buddha, or something like that. They don't bother with St. James, St. George, you know, we're all James and George, we're all after saints. They call everybody sort of Jesus Christ, Mary.

[15:54]

We have some Marys here, luckily. But we don't have, or the record of Mary, I've always wanted to know, when Mary conceived Jesus in her womb, when God sent down this Messiah shot into her womb, then what did it feel like? Were there millions of rays, of light rays, showing all of God's liberating activity throughout all different planets, and don't tell me this is the one planet poor old God managed to create? Did she, did she, where was Mary telling what it felt like? Must have been a gas. You don't get Jesus Christ in your womb every day. Not every person does. And how come the patriarchs and the old fuddy-duddies with their, you know, jockets, et cetera, over history, how come they didn't leave us with the record of what she said? I'm sure she had something or two to say about it. You know what I mean? She's sitting there knitting, and the guy's in the stone, and he's like, they crucified him, and he's like, Jesus, I had that boy in my womb. I'm sure she said something. Why didn't they write it down? Who suppressed it, that is to say?

[16:56]

Who didn't publish it? Somebody, of course they wrote it. Somebody wouldn't publish it. So they wouldn't make money. So anyway, at least in the Buddhist literature it managed to sneak through, and she was able to, the mother of the Messiah force was able to have her say. Now the second thing I wanted to come around to, because I don't want you to escape being Zen, Zen-ified. I don't want you to escape thinking that's some flowery thing, it's some flowery ornament sutra, which is not our school. So I wanted to talk about the seamless monument. You know the story, of course. Great Zen master, great Chan master in China, goes to meet his disciple, who's the emperor of Tang Dynasty China at the time, and the emperor says, who is a Zen disciple, who goes to Zazen and so forth, and the master, and he says to the master, he says, oh master, I like you. It's like, you know, like somebody meeting the Dalai Lama, you know, it's like George Bush meeting the Dalai Lama, actually. Sort of like that, you know. Except, I don't know how good a practitioner of meditation George is, but say in the future

[17:57]

he becomes one, then he meets the Dalai Lama, and they're old buddies by this time, and he says, Your Holiness, after you die, what can I do for you? He says, you know, these are heads of state and heads of the Dharma, great enlightened masters, transmitters of the seal, and the guy like looks impish, and he says, build me a seamless monument. Seamless monument. Build me a monument with no seam. So this emperor is no slouch, and he starts to think of architectural plans, he notices all the joints and joinery, all the boundaries, all the seams. He says, excuse me, Your Holiness, could you please tell me what such a monument would look like? So His Holiness remains silent, says nothing, for quite a while, and after a while he says, do you see it? Do you understand? The emperor says, no, I don't, I have not no idea. He says, well, being a typical, like, wanting to tease the guy, typically playful, he says,

[18:58]

well, I have a disciple who will, you know, ten or fifteen years from now, if you ask him, he'll tell you what it's like. And then he went off and he died, that Zen master, and so the poor ruler, the emperor, never got to know right away. Then he called the disciple down, but the disciple took about fifteen years to come, and then he shows up. He says, can you describe for me the seamless monument? And he says, yes, sure. The seamless monument? Yeah, I've had that description ready for years. And then he says this thing, which you all have meditated on at the koan, I'm sure, it's in the book of records, it says, south of Xiang, north of Tan, in between there's gold sufficient to a nation. Beneath the shadowless tree, the community ferryboat, within the crystal palace there's no one who knows. Do you know it? Do you remember it? Is there a blink of recognition going on here? You know this one? That's Tom Cleary's translation. Now south of Xiang, now I give my comment. South of Xiang, I know you're not supposed to comment on koans, but I, never mind.

[20:00]

I'm just a woolly Tibetan, I don't know these finer points. An albino Tibetan they call me sometimes. Then south of Xiang, north of Tan, it's like saying south of San, north of Francisco. It's like saying that. In between there's gold sufficient to a nation. Why, now, what do you think a seamless monument is? How do you make a, when you want to make a monument to enlightenment if you're a ruler, then you, it's nice to make a monument, isn't it? You're commemorating, you're giving a Nobel Peace Prize to somebody. You're commemorating their greatness, right? But something suddenly you are doing when you do that, aren't you? When you give one person a Nobel Peace Prize, you're pointing out that hundreds of millions don't have Nobel Peace Prizes. Aren't you? When you create a monument, you're pointing out that billions of people are not memorialized in that monument. Usually, it's like the unknown soldier or this person or that person or Jefferson or Lincoln.

[21:06]

You know, Andrew Jackson didn't make it. So a monument is sort of separating, creates a separation, a distinction, doesn't it? It creates a distinction between the holy and the unholy, actually, if it's a religious monument. Does it not? It's like I said, when you even think Buddha was only Siddhartha and not Mrs. Buddha, Mother Buddha, then you're saying that others were not, that I am not. So a seamless monument would have to mean somehow that what's being memorialized and the memorializer are non-dual. Who is a Buddha, our enlightened master, and an unenlightened disciple are non-dual. There's no boundary between these things. For a king who rules a society to make a seamless monument, that means, there to a dead enlightened being means, that death and life cannot be different, that enlightenment and unenlightenment cannot be different,

[22:07]

that Buddhism and peace and enlightenment and realization of ideals cannot be different from society. There cannot be a realm where you can retreat, which is not Sunday in the zendo, which is some kind of realm where you can be an ordinary, egotistical idiot, and then go and look very holy and very samadic on Sunday, or Monday, or Tuesday, or during session, or during retreat, or during whatever. What would be one's objection to doing that? Well, if we all were just enlightened all the time, depending on our definition, perhaps we would all starve. Perhaps there would be no economy. Perhaps there would be no production. Perhaps the food wouldn't be grown. Perhaps we'd all die. So it's necessary only a certain segment can achieve enlightenment and pursue it. The rest have to produce and work like slaves to production, to the next meal,

[23:11]

to a lifetime full of meals, to all this endless activity, which never is enough, which never is as much food as you eat. You cannot live forever anyway. Finally you die anyway. You keep eating as much food as you can. You can't stay alive. So this sort of fusional level, somebody has to be enslaved to it. But he says, no, within, between San and Francisco, there is gold sufficient to a nation. Don't tell me, president, Mr. President, don't tell me, Mr. Emperor, that you cannot support the whole nation's seamless life as a monument, every aspect of their life being a monument to enlightenment, being therefore suffused with an enlightenment because you can't afford it. Everything is gold. Everything is abundance if people proceed from this miraculous level with which we started with the help of the Buddha's mother. The next thing he says, beneath the chatteless tree, the community, for example,

[24:15]

or to come to, staying on that other line though, for example, take Tibet. Well, oh, we couldn't give up Tibet. We couldn't afford it. Tibet is so valuable. We want to keep Tibet. That's why we invaded it in an instant. It's one million square miles. I have this wonderful map, one of my favorite maps. You can see it. You see this funny looking thing, looking like an elephant's head, with its trunk raised to trumpet. You see that? You know what that is? That's Tibet. This is a U.S. Congress map of 1876. That is the size of Tibet. This is India here. And this little thing here is China. Look at that. Now, suddenly, that no longer exists. Since 1949, that doesn't exist anymore. This is U.S. Congress, Library of Congress map. Not Tibetan map. See it? I think you can faintly see. This big thing here is Tibet. So, that's expensive, a bunch of real estate. That's the largest piece of real estate that anybody ever stole since 1945.

[25:18]

You know, Kuwait is like a tiny, Kuwait would fit into the little, tiny little, like, snot dripping from this elephant's trunk here. Piece of snot. Not even fill it up. This was stolen, and where's Norman Storm and Norman? Where's the defense? Where's the liberation of this? What? Oh, it didn't exist. That's why we liberated that easily in our mind, like this. Look, we excised it from our mind. Oh, it never existed. Oh, it was China. Wow, that made that easy. So, we say, oh, we can't afford it. We can't afford to censure China. We can't afford to stop them from torturing people in their own internal thing, because we need business. We need them to make toys. Think of the teapot markets. Think of how much Coca-Cola they're going to drink in the next century. And then, the dental industry, after they've drunk the Coca-Cola. And then, all the cancer research, we'll go and cure them of cancer

[26:22]

by selling them all our destroyed food. Think of the business. We can't afford it. They're going to have to do it themselves. And the Polyvure, old dung, is sitting over there, like, in between injections of embalming fluid made from, like, juvenile monkey brains. Tibet? No, no, we need Tibet. We've got a lot of our minerals there in Tibet. We're going to dig up. We have our armies in Tibet. Of course, it costs us $4 billion a year to keep our armies in Tibet. But sooner or later, we'll use them to take India or Pakistan, which we'll need later. So, we couldn't afford to give it up. We needed to bury nuclear waste. We can't afford to give it up. We needed to move millions and billions of Chinese in there to live there. We can't afford to give it up. Look at our population, it's expanding. No, let's control the expansion of our population, as we did in ancient times, as the Tibetans do. But we need to fill it up with them. So, everyone says they can't afford everything. You yourselves, I'm sure we've all had it.

[27:24]

No, none of you have had it. But I've had the experience. I can't go on a retreat. I can't make more effort to study this book. I can't learn this new language. I can't study this dharma. I can't go hear this dharma teacher and get something to think, because I can't afford it, I've got to work. Don't we say that? From morning till night, I love Taro Tuko, our great friend. I love it when he asks everyone to do the little bit of exercise of counting up the minutes of your life. Just count them up. How many of them were spent trying to achieve the purpose of your life? The one that you will take with you. The fruition that will go on beyond the death that you know is waiting for you. How many minutes have you spent and invested on that? Or do you normally? Well, let's say I sleep for eight hours. I spend so many hours eating. I spend so many hours making the money to eat. I work this much on the house and the real estate. I spend so much making the money on the house and the real estate. I do this and I do that.

[28:26]

Then I hang out in between. And how much do I spend developing my generosity, tolerance, morality, effort, meditation and wisdom, which is my body of my enlightenment, which is my future house, my future mind. How much do I spend on that? How many minutes of the day? Do you ever do that exercise? It's very shocking. 0.00001% of our day or normally is spent investing in something greater than what we are wrongly misidentifying as ourselves, which is the body and coarse mind of this personality that is running around busily looking for a cemetery plot. All the money we make, we can make millions.

[29:33]

And that will go and make a very expensive gold-leafed cemetery headstone. It will be spent by morons of various kinds of tertiary in-laws. We're teaching now, and I'm not giving it to this person, but they might do something with it. I'm keeping it, I'm controlling. It will all be spent by idiots when you're dead. On all sorts of frivolous frippery. But how much do we invest in that? So, the shortcut on that, he says, in between San and Francisco there is gold sufficient to a nation. On the other hand, if China gave up Tibet, turned it over, hey, let's get on the zone of peace bandwagon. Old dung, they wake him up, give him another injection. Okay, zone of peace. I go down the history, zone of peace man. I joined, ah, zone of peace. Yeah, we do that. Generals, come on, we'll invade Mongolia next month, don't worry. Get out of Tibet.

[30:35]

Take out all the generals, take out all the missiles, move the Chinese back to the lowland where they're happy with their rice, you know. Pads, you know. And then make a zone of peace and all these hippies and yuppies and yippies rushing over there and making biospheres, the whole place is a biosphere. Llamas coming in. Suddenly we're taking toll of all the tourists zooming by. They have to land at our airports on the way. Suddenly they'll rehire us as cooks. Suddenly they'll develop the whole place. Suddenly they'll, like, clean up the rivers. The place will become a garden and a paradise. There'll be, like, happy vibration coming from there. And wait a minute, whoa, Taiwan, Hong Kong, Japan, they suddenly want to do business with us. They trust us. They'll invest in us. More than investment, they will come and work in our country because they now like us. Hey, we can like each other. We can work together. We gave up, after all, something. We gave up a whole huge country. We liberated.

[31:37]

We were truthful. We were honest. We can now trust each other. You can actually make a nice restaurant without the fear that some neighborhood committee is going to get jealous of you and come and cut off your head when you're just making your first million. Did you ever go to China? You know, you go to China to a business, you know, restaurant. You know how when you go to a Chinese restaurant here, they come out, give you a thing, here's the menu, let's go, let's have some, dirty look. Over on the other side, they look really dirty, look, what, a customer? What? Oh, well, we don't want to work. We never make any money if we do. And if I rush forward, someone will say I'm a capitalist rotor and turn me over to the neighborhood committee and they'll hang me upside down by my heels and lecture me on Marxism all day tomorrow. So I'm not going to rush over to serve this person. But what happened to Zhao Ziyang? What happened to those who get into economic development? They're called capitalist rotors. They have all this, like, jolly terminology.

[32:37]

There's no trust in that country. Everybody has turned in their sister or been turned in by their sister. They've turned in their mother or been turned in by their mother for wrong ideology, for egotism of some sort. Sent to a labor reform camp. 250 million people, according to an estimate of Chinese students for democracy, are in an invisible network of gulag camps right now called the number one flowery ornament mine, coal mine. But they get paid minus 44 cents a day. They get, like, subsistence food and they get to sit in a zendo and be indoctrinated by Marxism-Leninism all night. Hundreds of millions, still now. That's why it's such a great export platform for certain unscrupulous American businesses. If they won most favorite nation trading state. But if they went the nice way,

[33:40]

prosperity would reign in Asia. They would make money. In other words, if truth is implemented, that is more profitable than lying. Lying is expensive. You have to go and rob this country, kill all these people, try to genocide them. That's expensive if there's more people than soldiers. Then you have to hire expensive public relations firms in the United States and Europe. Pay them millions of dollars to put glossy lies in front of the people and lobby. It costs money. You tell the truth, you don't have to hire anybody to advertise it. Everyone can go and see for themselves. So it's cheaper. It's not that it's good, it's that it's cheaper. Coming back to that. What is the shadowless tree? The tree that casts no shadow. The tree of enlightenment because it allows of no duality.

[34:42]

It is non-dual. There's no light and shadow. It casts no shadow. It's transparent. Yet it is a tree. What is the tree of enlightenment? Is it some tree in India ancient time many, many years ago? No. It's your nervous system. It is everybody's nervous system. It is an enlightened nervous system that feels not separated from the world around it. It's the Buddha's mother's nervous system. It's a nervous system that is not afraid of touching other things. That is not afraid of feeling other things. It is a shadowless tree. In this case of this, the Zen master was hoping it was the emperor's shadowless tree. It was an enlightened ruler's shadowless tree. In the case of an enlightened ruler being a shadowless tree, a community ferryboat. Society should be a ferryboat for a community. What is a community ferryboat? This is the community ferryboat.

[35:45]

Actually, it looks like a ferryboat. Chugga-chugga-chugga, you know, like we're just going somewhere. Where are we going? Ferryboat crosses something. What does it cross? What sort of body of water does it cross? The ocean of the samsara means samsara means not some place. Samsara does not mean California. Samsara is not a perfume. Samsara is our confusion that we're apart from everything. That we're the center of it. That everything doesn't appreciate that. That we have to therefore fear everything, denying our centrality. That we have to greedily impose our centrality on everything. That is the samsara. That beautiful crystal diamond internetwork of the belly of Queen Maya, where we really are living, where all of nature is contained. Turning it into a horrible place of a war of all against all. That is the samsara,

[36:46]

based on our delusion of the status of ourselves. A community ferryboat is a place to go across that. How do you go across that? You can't just get on and have someone else take you across. His Holiness the Dalai Lama cannot take you across. Queen Maya cannot take you across. Why can't she? Because you're already there. She can't take you into her own womb when you are in her own womb. All you have to do is realize you are in her womb. And how do you get from your state of not knowing that, to knowing that, you have to educate yourself. Meditating will not get you there either. You can meditate all you want without dislodging your delusion. Without first educating yourself beyond your delusion, at least on some sort of conceptual level. If you just take your delusion and you sit on it, you can just be like a robot.

[37:51]

You can be like absolutely immobile Joe or Joanna. The guy will never hit you. He'll just be there like this. He'll be the very best. He'll get everything just right. And 20 years from now, and you'll sit and you'll sit and you'll sit, and 20 years from now, you'll have a great experience. Eureka! My delusion really is so. I'm the greatest. I'm the center. I'm it. I'm enlightened. Be my servant, world. Oh, you don't want to? Oh, I hate you. Your meditation will build a fortification for your delusion only. So Buddhism is not meditation. Buddhism is not theory. Buddhism is not any particular rules or actions of morality. Buddhism is a process of education of the mind, of the heart through meditation

[38:52]

and of the actions through morality or morality through loving virtuous action. Therefore, Buddhism in history is not a system of meditation only. It is a system of education. It is a social movement. It is an intellectual movement. And it is a religious and meditational movement, all three. So the community ferryboat is this. And this is a center of education. This is the modern remnant of a vast army of peace warriors that the Buddha unleashed upon this planet. You think Storm of Norman is great? Buddha was storming Siddhartha. He was storming Shakyamuni. He was. They had, you know, Devadatta, his nasty cousin, sent a mad elephant to trample on the Buddha. And the Buddha had such, you know, he had such a vibration. He just went like this to the elephant

[39:52]

and the elephant just suddenly just kneeled at his feet. He just patted his trunk. Just like the Buddha was a little Pekingese dog or something. Like a little Muffy or Shmuffy. Yeah, Muffy, Shmuffy. Because the Buddha just saw, the elephant saw the Buddha like the Miami elephant. The elephant saw the Buddha like Maya Devi. The elephant's eyeballs suddenly exploded into Buddha lands and billions of little elephant Buddhas. And he certainly loved that Buddha so much. And he felt at peace. He sat in front of the Buddha and purred like a mad elephant does. And it means the Buddha. So, I got lost in that one. What the hell am I talking about? So, it's an education. That's it. So he unleashed his army. Okay, there is an army. He has an army. You have a peace movement.

[40:53]

You think that there is a way of making peace. But you can't because you're a bunch of amateurs. We're all amateurs. Why? Because we have to work day in, day out. Retirement, non-retirement. We still may be losing money. We still have mortgages. We still have credit cards. And we work and work and work and work on something to eat. And none of us is paid to make peace. It's not our livelihood. None of us. Some of us are fortunate ones. But mostly not. We have to do it as amateurs. Go out and protest. But the war armies, they have a pay. They have hundreds of billions of dollars of budget. They have giant pentagons. They go in. And they wander into the office there and to justify their salary they have to think of new ways of making war. There is no good reason for it. They blow each other up in the Kremlin. Hey, come on. Let's stop this peace crap.

[41:54]

Guys, we'll be out of a job. Imagine when Shakyamuni's army arrives, the army arrives there finally, which we'll have to do shortly, within a century for sure, maybe a couple of decades. What a Zinda we could have in the Pentagon. You know, when it's all empty, go in the situation rooms there and with all those tools make mandalas and teach people on tantric visualization and all those great video displays. It's going to be awesome. When they finally realize they're really out of a job, we just take over the building. Pentagonal. So there is the five mothers, pancharaksha mandala has a five-sided thing. So the point is, so Buddha is there. Then he went off course, he did six years of starving and meditating and doing this and that,

[42:55]

and he's rejected that. Then he finally realized Maya Devi was still with him and he attained enlightenment. He met again his mother. Then he's general though, he's training. So okay, how do I deal with this? He looks around this planet, here I am, here we are, what's everybody doing in India? Which is bigger, the defense-offense budget. Obviously the defense-offense budget. Arjuna's in his chariot, chong chong chong. He's got a whirlwind, his bows and his arrows. There are elephants with giant hauras with archers sitting on them just like a tank, T-52 tanks. That's what they're spending their money on in India at Buddha's time. He says, oh wow, they're heavily funded, the warmongers. How do I fund the peace movement here? He's not saying, I'm in your mama, forget the warmongers. No way. Why should he do that? Why should these guys go around on their elephants making wars

[43:57]

and slaughtering women and children in the belly of Queen Maya? How dare they bomb in the belly of Queen Maya? She's happy to have Dharma teachings going on and deities coming in from other universes. Then some idiot is having a nuclear war over here on this side of her belly. She doesn't like that. Why should she? Why should they have to do that? Buddha says, I don't want them doing this in my mother's belly. How am I going to stop them? How do I fund it? He said, first thing I'll do is cut all the soldiers' salaries. How? Make them monks and nuns, no pay. I'm going to cut down on the clothing budget. How? We'll take some old rags and sew them together. Borrow from the corpses in the cemeteries and wash them, launder them, wash robed monks and nuns' robes. We've saved huge funds here. How about the building fund? How do we do that? Well, they can live at the foot of a tree.

[44:57]

They can live in donated land. They can live in old barns. That'll be cheaper. How about the food budget? They can beg for free lunch. In India, all the food rots anyway. There's a surplus always. They can have a free lunch. In America, too, we could all have a free lunch. But they put it in these warehouses to rot and inject it with nitrites just not to give it to us, not to depress the prices because their poor people are trapped in their Protestant mentality of no free lunch. That drastic underestimation of the generosity of their notion of God. God is omnipotent, man. How come he minds the free lunch? Calvin was more Swiss than God. Believe me. So, they're going to have a free lunch.

[46:00]

Then they're going to go out and they're going to live for enlightenment. They'll die to the world, shave their hair, no lice, no bugs, no hairdo problems, no hair dryers. They're going to just all be like Kojak, you know, like Sinead McConnell, everybody. No problem. And then they have a permanent job. Then that's a peace army. Then they can go out. They're always out there having free lunch. The troops are coming. They're out there having free lunch. We'll surround them with the charisma of religious law. And generals and troops are eating like mushrooms and drinking beer and scratching themselves. Peeing in the street. That's why they invented perfume. No baths. No showers. So that's the Buddha's peace army,

[47:03]

the monastic army of peace. It was a radical invention. Jesus Christ, he asked for disciples. Let's have some thing here, O Herod, O Caesar. Caesar said, forget you, boy. Off the scale. Plato didn't even get it. We've got to fight the Spartans. Confucius didn't get any tenure. No business. No school. Had to teach in the kitchen. Few people came over to Confucius' place and he taught them in the kitchen because he couldn't get a classroom from the creepy dukes and emperors. So this army has been proceeding and it pacified India, Southeast Asia, China, Tibet, Japan, Mongolia. Those places, you may think they're cute now but they weren't cute when Buddhism first went there. They were a bunch of ruffians. So then, what has happened? Then even Christianity started to get into monastic

[48:05]

and the western countries got corrupted and then monastic armies spread to Europe and brought this idea of love and compassion in between the wars and the armies. But then it was reinterpreted, of course, then they even got into crusades. It always gets smothered and co-opted. But that is the peace army. So you people, therefore, are the peace army. You people, that's why this Buddhist peace movement has originated from people who have sat, who have meditated, who have re-educated themselves in whatever complete or incomplete way with whatever clarity, mixture of clarity and confusion, with whatever mixture of energy and exploitation, with whatever mixture of whatever. This is the peace army. It's reviving the Christian peace army that is also there. But you know, they have monasteries of 14,000 acres and 73 buildings with five monks making jam. Three nuns sewing like a road. Because Protestant culture thinks free lunch, being unproductive,

[49:05]

not producing away, not being a robot and a cog in the machine and a slave all your life, they think that's a terrible desecration because they mixed up the purpose of human life, which is freedom, not production. Enlightenment, not subservience. Fun, not work. Fun, they have fun in Tibet. They have fun in Buddhist countries. That's why they paint pretty bodhisattvas. They have these great festivals and go out and shake giant lingams in Japan and get drunk. They have fun. They're not uptight. You don't have to be uptight intrinsically. You have to be uptight when you live in a militarized society because some jerk is going to come and arrest you if you have a good time. Someone's going to cut your throat. It's all that it says, you know, the war and Samhain, the whole thing says, but how do people face the fact that it's the militarism itself

[50:06]

that is the problem? If Saddam Hussein would be the worst bully in the world, he could invade the next block in Tikrit. He could be the bully of Tikrit and oppress everybody in the next block down on 3rd Street in Tikrit coming from 4th Street. Boy, that Saddam Hussein is nasty would say to the people in 3rd Street. And the Tikritians would be saying it's our internal affair when they came from Baghdad to stop the bully. And it would be real bad and we'd try to get in and maybe the UN would come and help the people on 3rd Street in Tikrit. But we wouldn't have to destroy a whole place if he didn't have that machinery to oppress people. It wouldn't be necessary. The machinery of it, as His Holiness says, when you have a military establishment they can't disobey, they'll shoot you. So then of course you've lost yours. You become a slave

[51:07]

to a system of authority. Then you want to take everybody else's away when you pillage and loot the neighborhood and you start going nuts. Behave like the soldiers do. Like the Iraqi soldiers did with the Kuwaitis, for example. They wouldn't have done that if they hadn't been conditioned to be rigid, creepy, military. They wouldn't have been in a chain of command and then feeling that other people will have no rights and no sensitivity. And then they rape and loot and pillage. This has been happening throughout history. But it's all very well to complain. So you are these soldiers and now you're ready to do it. There is this Buddhist Peace Movement. If they tried another Vietnam War we'd be all out there in the streets. You'd be down there. Robert Aiken, Gary Snyder, Reb. Reb would be out there, man. Strapped on, no showdown, no cake around in front of the train with a nuke on. We'll see Reb in his older age. He'll be out there. He'll be exercising his, like, liberty.

[52:07]

You'll all be out there. But is that going to be enough? Has it been enough so far? Thich Nhat Hanh will be out there interbeing with that nuke. He'll interbe that railroad train. And he should. And he interbees everybody and they all interbe in and they're ready to take on the bad guys. But is it going to be enough? Can we liberate Tibet in that way? Take Tibet. The last big dictatorship. The last run by China. The last big brother. The last Ceausescu. The last Saddam Hussein. Really big one. Much bigger than Germany or Japan in World War II. Much worse. Who is going to restrain that seeking freedom, find freedom from within it, ahead of time, for a change? Who is going to restrain them? So what more do we need, is the point.

[53:11]

What more can we do? Here is where I feel the Buddhist movement needs to approach, needs Tibet, actually. Interbeing needs Tibet. Zen needs Tibet. Everyone needs Tibet to really fully appreciate what they themselves are. Not to change to Tibetan, but to appreciate what they themselves are. And I'll explain to you, I have a reason for this. Why? In Southeast Asia, and as you know, Buddhism in India was a great force. It pacified and it tamed India and demilitarized it. And it demacho male chauvinized it. And India was like, you know, in the last two or three hundred years, why the Muslims went and invaded India? Because India was a topless culture. It was a topless civilization. It was not, it was, people didn't, if women didn't feel like wearing shirts because it was hot, they didn't wear them.

[54:13]

And nobody molested them. God was Mrs. God, and she was usually topless. Women wrote beautiful poetry. Sensuality was allowable. They played these fantastic ragas, and they did this fantastic drumming. And it was the most beautiful, they ate 2,742 varieties of mangoes. And they wrote the most exquisite poetry. It was a paradise. It was the Garden of Eden. So naturally, the Muslims, this guy's up there with his camel hair, his wife is locked up and dragged around in a sack. His camel is, like, smelling and doing caca around his tent. He's itching and scratching. And he's like, and old Ali and Abdullah and Babula and Babula. And he's, like, really funky and he's really grubby. And he looks down there. He went down on a caravan or something, being somebody's camel driver, and he saw this, like, land of mangoes, beautiful women, dances, ragas.

[55:16]

I'm going to conquer that place, man. But, of course, unfortunately, once they went and conquered it, of course, they took the ladies and they smashed the goddesses and they put sacks over the ladies, threw them in the bay, stuck them in the harem. Although a few hundred years of general bubbling up within India and they were building Taj Mahals, luckily. And they were becoming Sufis, luckily. Although they still haven't restored the peace army there. They slaughtered all the monks and nuns. Totally slaughtered them. Because they didn't know what was this free lunch business. They were Westerners. And they still haven't restored them, although His Holiness and the Tibetans are beginning to restore this force in India now, in the modern time. Because, of course, the British and the French and the Portuguese came into India, they just took right up from the Muslims because they were also Westerners. Also the big, no free lunch, work hard,

[56:19]

poverty mentality of Europeans. Excuse me, I beg your pardon. But poverty and scarcity mentality of we Euros. Because we came from such a poor place. Tin mines, druids painted blue, no big deal, no mangoes. But in India, this peace force was always there in a balance with the war force. It won in India, but then the outer societies came in with their armies and smothered it and destroyed it. In Southeast Asia, the king, because of that, the monasticism, Sri Lanka, Thailand, Burma, Vietnam, Cambodia, were a balancing world outside the world. They created a peace force to balance the military, political,

[57:20]

royal thing in all of those countries and create a kind of balance between them. To moderate the negative, dehumanizing, militarizing effects of the war machinery, but never completely tame the society in that sense, in the Buddhist sense. Therefore, when communism came in, when Islam, when Christian missionaries, whoever it was, and they destroyed the balancing peace force of the Sangha in those countries, as we noted with, say, the Holocaust of Cambodia, with Vietnam, the war thing, what we're going to see sadly, probably, unfortunately, in Burma and Thailand, unless especially we who have the responsibility to make the people in the West smarten up, they then go berserk. The people as a whole go wild. All this untamed subconscious energy comes out and violence reemerges because it's only held in check and in balance. So therefore, the sort of social activism and strategies from those countries where the Buddhist tradition has never known responsibility, it has always been counter-cultural

[58:21]

in that sense. It was a country that had responsibility without the Enlightenment aspect, with a mutual tolerance between them. Same in China, and also in Japan. The Dharma Sangha never controlled the royal military authority. Particularly in Japan, as you know, the shoguns in the 16th century smashed, they always were smashing. The emperors had to have a military order. The Sangha in East Asia was never the free institution that could really provide the individual with real protection against the state, sociologically. Do you understand what I'm saying? So it was never that well-grounded in those cultures, and therefore when the Meiji Restoration decided in 1867 to smash Buddhism, because Buddhist monasticism,

[59:21]

because they didn't want this they wanted everybody to go into industrial production, they wanted mass tribal chauvinism, and sort of we're the master race, we're going to conquer the world, you know, Japan in the 1920s, 10s, they didn't want Buddhism balancing that, so they're able to smother Buddhism. The government understood it as an army of peace outside of governmental control, and they wanted to smother it, and they did. So therefore no one from the entire society, the peace force never controlled the entire society, in fact so much so that they even have a theory that you're not supposed to take responsibility. You're supposed to sit and meditate and drop out from the world dualistically, expecting the world to be its worst, and just sort of avoid it. That's the theory practically that you'll hear. The Buddhist Peace Fellowship,

[60:22]

for example, had a big time, but they had a big time trying to persuade the different meditators, different people, that there was some responsibility to be involved in the atrocities and injustices within society and in the world. Because of this dualism, which only comes from the social history within East Asia, which has nothing to do with the Buddha and Mrs. Buddha, Buddha's mommy's view of the world. In that view of the world, enlightenment should be compassion. Compassion is nothing but universal responsibility for every situation, every household, not just the monastic enclave. It needs the monastic enclave to balance the military enclave, but eventually the military should be disbanded, not kept in a balance. It should be dissolved. There should be no military. There should be no militancy

[61:23]

between people. It is contrary to the human programming, which you don't believe because you are educated biologically within a militaristic society of the United States of America, which tells you that it's inevitable to be militaristic because you're a nasty person with nasty, aggressive instincts and you're surrounded by nasty enemies who have nasty, aggressive instincts and the ability to pump out these theories of basically hard-wired nastiness in human beings. And any Buddhist who jumps up and says, hey, wait a minute, if I'm so nasty, where's my poison fangs? Where's my, like, why am I 22 feet tall with 11 arms and long poisonous claws? That's what I would like to be like if I was going to be nasty. Time?

[62:25]

I hardly got there. I need a little more time, just a little more. And we'll shorten the questions. But Tibet does have, this is what I'm saying, Tibet does have this experience uniquely in the Buddhist world because of its location, because of the scheme of the great masters of India, the great enlightened transmissions of India, when they saw the Muslim cavalry coming, they said, hey, let's sneak up in the hills here. It was the closest place. And they just sneaked right up through the passes and hills into Tibet and they kept their institutions, all of them, not just the part that filtered over here or over there. They took the whole thing, the whole plot, and they sneaked into this place where these Tibetan warlords lived who were very fierce, nasty guys, very bad, tough as hell, like pharaohs.

[63:28]

They buried their whole household with them when they died, the kings. They were that kind of like real vain, macho idiots. And the Buddhists, however, came creeping in and they just said, okay, we're just going to meditate over here in one little corner. In about four centuries, the little corner was the whole of Tibet. And the emperors were meditating. And everyone was reeducated and the Tibetans became tame and peaceful because their enemies were so far away, they were able to do that. And then finally, at the big crisis in the late 16th century to when people, the world planet was becoming more modern, when energy was developing in a certain way and intelligence, the monastery took over the country, not like Calvin where the monasteries were destroyed by the bourgeoisie and by the kings. Not like the Protestant thing where they destroyed monasticism and created the Industrial Revolution. The opposite. Monasticism made an Industrial Revolution itself. Do you know what a monastic Industrial Revolution would be like? What you have to do is imagine industrializing

[64:29]

Marin County into Zen centers. It becomes industrial product and enlightened person. You don't have two or three Osho's and a couple of people who are supposedly like this and that and they're like sitting there trying to hold off traffic as it zooms by and pollutes. The whole place is like oriented. Everybody in Marin County, all the taxes, is all there to support everybody as much as possible becoming selflessly enlightened. That's called the Industrial Revolution of the inner sort. Imagine if your whole society and counties, Texas was there to support you to attain enlightenment. Do you realize how many Zen centers there would be in this state? In this county? How easy it would be for you to have a retreat? You just go to the Board of Retreats in the county seat. Say, I'm going to be on a three-year retreat. No. I want free lunch, everyday delivered, steaming hot. You'd have like, you know, instead of McDonald's and Domino's Pizza, it'd be Domino's

[65:31]

Retreat Service. Be running around, the guy be trying to fill orders to the different retreat huts all around Marin County going insane, getting a high salary. That's called an Inner Industrial Revolution. But the industry is what? Enlightenment. The product is what? Free people. Loving people. People who care about each other. People who don't care about themselves. Now, that is what Tibet did. And Tibet became like that. Now, one thing you can imagine about it now, if that was the case, maybe the plumbing in Marin County might get a little sloppy. Maybe every house wouldn't have like four extra coats of paint. Maybe people wouldn't bathe every 14 seconds. Three showers before this and don't after in between and work in the garden. Maybe people kind of like, hang loose. Maybe when you had a tear here, you wouldn't throw it right away. Maybe there'd be

[66:33]

fewer laundries, restaurants. Less toilets. And maybe you'd have an intermediate post-industrial infrastructure in short because nobody wants to enslave a bunch of people to keep super highways and all this heavy infrastructure to speed to where? To speed to the cemetery. 97 miles an hour by Porsche, I'm heading for the cemetery. I want to speed to my pillow. I don't want to get off my pillow. I want it to enlighten me. I really should be using all my time because I'll die. I don't want to die when I don't know my mind. If I die without knowing my mind, without being rid of the negativity in my mind, the habitual delusions, the greeds, the jealousies, the hatreds, the irritations, those will drag me in the between. Into hellish places

[67:35]

with terrible infrastructures. Bad plumbing. No climate control. So I want to attain the ability to be free of that situation. A little temporary climate control, it becomes a very low priority. So since Tibet was like that, Tibet has developed a different kind of optimism and sense of responsibility. From within the Tibetan Buddhist, the Dalai Lama is surprising. The Dalai Lama is surprising to us because the Dalai Lama is the head of state. That's weird. We expect to see an enlightened holy person powerless. Almost we suspect if they're not powerless that there's something wrong with them. They're not really holy because they have power and we holy ones should be powerless and we holy ones should be doing a little sitting in between being run over by Storm and Norman

[68:36]

and the tanks. Why should we put up with that? The enlightened has to take responsibility about power, in fact. And it has that social experience only in one place on this planet. Tibet. And it helped outreach to only one other place, one other society, sort of to prove itself, I think, really dialectically and historically. What is that one other place? Mongolia. If they could tame the Mongolians, which they did. I mean, I love the Mongolians. My father and grandfather were Mongolians. I have a very checkered history. I like them, so don't get me wrong, but the Mongolians were ferocious. They controlled the largest bunch of land that anybody has ever controlled without modern and without any modern technology. Their empire was much bigger than the British or any other empire. They had horseback and arrows. They were really fierce.

[69:37]

And yet they became over several centuries what the Buddhists called tame. And don't think tame is bad. I know it's the Wild West. But don't think tame is bad. Tame means loving, selfless, kind, not jealous, not greedy. You might feel tamed when you could not become the victim of some negative passion of your own. You could only enjoy your positive passions safely and freely without fearing that they would awaken some id-ish monster. Then you will be tame. A society that is like that is a tame. A society that will not blow up the world, that does not bomb people is a tame society. For its own worldly aims is a tame society. And the Mongolians were tamed by the Tibetans. They wanted to show what they could do. Then their

[70:40]

vulnerability has rendered them in the last three centuries destroyed. We have destroyed them. Not just China. We destroyed them by exporting our confused idea of reality. Which is that reality is some external matter. We think that we are not reality. You realize that. Descartes. I'm Descartes. I'm a point on a graph. I'm a transcendent ego of Kant. I'm not here. I'm nothing. My soul, that was some Christian idea. I threw it out and I'm nothing. And therefore I can do anything I want. Because I'm not here and it doesn't feed back on me. I'm like apart from it. And it is all external. Even I'm external. I'm my brain. I'm my flesh. I'm this external thing. If something is wrong with me, I go and plug into this and that and get plastic parts. Because I'm external being. And the planet

[71:41]

is external and we should produce and transform it and make it more of an external place to fit in this external thing which is my body. I don't have a mind. I'm just a material process. And neither do you. So it's alright if I trample on you. So let's just change and conquer externally and infrastructure up this world. And, you know, Joanie Mitch, pave over the park. Make a parking lot out of the whole damn place. So we can all drive all around it. It's an insult. We can't go to Tibet. There's no super highway. Let's pave it. Pave China. Pave India. First, of course, we'll extract all of the diamonds of all the fat sultans and all the diamonds they used to give away and we'll extract it and put it in a bank in New York but later, we'll do business with them. They'll have domino franchises and McDonald burgers and then they'll get it back. We'll all be this one happy, well-knit together parking lot planet. This is our delusion. The Communists just go, oh yeah, we should produce. We're Marxists.

[72:41]

Let's open to the people. Let's produce. China should be modern. And we just infected them with our confusion. They never bothered to conquer Tibet before or try. They never even tried. They used to send huge funds to Tibet. All the Chinese emperors, they would send up a big fund and say, pray for me. Send me good vibrations. When I die, catch me in your network of luminous light beams. Oh, Lama Chi, because I know I'm dying. Pray that the god of the Yellow River doesn't flood us. Pray that the monsoon comes at the right time. Pray that the rivers flow. Live up there with your yaks and you weirdos praying away. Send out that energy to us all. That's what they used to do in Asia with Tibet. They know what Tibetan business is. And control and tame Mongolians, by the way. They used to say, please go tame the Mongolians. We know our great wall

[73:43]

doesn't work very well. When you have determined Mongolians, they get over it real fast. So you Tibetans pray and teach the Mongolians to pray. And if they were smart, they would, if Deng Xiaoping was smart, he would say, and the whole world would say, liberate the Tibetans. Train up to 10 million Dalai Lamas. Send 500 to Iowa, Kansas, Nebraska, Washington, D.C., and teach those Americans to pray and be tamed before they do neutron bombs on us. The last wild and woolly people on this planet is us. We have the power and we are close, this close, to destroying the whole planet. And, what did we do? We made the world safe from Saddam Hussein. And, now, I think already I've seen it, $75 billion worth of contracts out to the Middle East

[74:43]

again. So we can go and blow up every other woman and child in the damn place after they're tortured by some male chauvinist idiot who's a lousy in bed. I'm not kidding. That's what we're doing. What does that mean? Where is our American freedom and liberty? If we were, the world would be training Tibet, praying to Tibet to come over here and get us to cool out. China would no way be squashing the Tibetans. They'd be desperately exporting to cool us out. They don't know we're their worst nightmare. But when we've done our trip on them and they have gotten their Saddam Hussein thing in here when they got their machinery and when they come and decide they want to have Chinese restaurants

[75:43]

in Alaska of their own then we'll turn on them. Now we say, we like the most favorite nation, polite, polite. We don't want to embarrass them. Because why? We know later we're going to blow the crap out of them. Because that's what we do with everybody. But why don't we not do that? This time? Let's not have a Holocaust museum for Tibet. We have a Tibet house. Right now, though no government on this planet recognizes Tibet. It doesn't exist. The governments of this planet, including the United Nations, on whose five Security Council veto holding members are the five biggest arms dealer on the planet. US, USSR, France, Britain, and China. Those are the five biggest arms exporters and arms merchants on the planet. They have a veto vote in the UN. Is that a UN? Or is that a trade association? And what kind of

[76:46]

trade association is it? It is the nastiest trade association we can imagine. Literally. I mean, literally. I'm not speaking... I mean, it is the nastiest one. It's the arms trade association. And what could... It does not represent the people of this world. It does not represent the Dalai Lama. It does not represent Thich Nhat Hanh. It does not represent Huang Bo. It does not represent us. We're in somebody else's internal affair. As far as it's concerned. So in Tibet House, we do not want Tibet House, New York, or Tibet House, San Francisco, or Tibet House, Tucson, or Tibet House, Prague, Czechoslovakia, or Tibet House, Mexico City, or Tibet House, Paris, or London, or Tokyo. We do not want those to be memorials to another Holocaust. It is time we took action before it happens. If you see it,

[77:48]

if you understand what I say about this industrial revolution, about the inner industry of enlightenment, about the peace force from Buddha's time, and the war force from Buddha's time, at least from Buddha's time, about Tibet as the last bastion of where enlightenment had its universal responsibility throughout the whole fabric of society, versus our industrial revolution where enlightenment was the bottom priority, in spite of Thomas Jefferson's ideal, and you understand that then Tibet is the last spark of that army of peace. If Tibet's ecology, if Tibet's society, if Tibet's dharma is crushed and destroyed, finally, by the external reality modernizing army, militaristic army, the planet is gone. The experiment has failed. Queen Maya's belly was unrecognized by us. We eject ourselves from it. So,

[78:51]

we want Tibet House, we want the year of Tibet, 32 countries, 60 committees, hundreds of thousands of people saying, do not, like George Bush said, about Kuwait, because that's the only one he could open to say it about, you know, the destruction of this people, of this Buddhist social movement, this crown jewel of the Buddhist social movement in the world, its destruction will not stand. We will not let it stand. We will take responsibility to see that it does not stand. We will force our government, we will force the United Nations, we will take responsibility, not just protest, without a real inner sense of hope, without thinking in our own minds that it can't happen, because of being pre-programmed that the good will not prevail, being pre-programmed that we will be crushed if we are good. We will challenge that when we sit on our pillow, we will not just sit there blankly,

[79:53]

we will sit there until we realize that goodness will prevail, that if the evil is prevailing we are missing something, that in fact goodness does prevail. Then we will get up, then that is enlightenment. It is not a blinding light. It is not some big moment of quiet. It is sometime when you suddenly feel that when you are kind you are most powerful. When you know that, the little kindness is the most powerful thing. When you do that, you feel the grace of the power of Queen Maya's bloodstream, when you are gentle and kind. And people will slap you when you laugh. So, the first thing we are doing to save Tibet is we are running out of time. And you are being patient, for which I thank you. So please help us save Tibet.

[80:55]

His Holiness last night talked with the people in San Francisco. He talked about monks and people being tortured and executed. He usually doesn't like to bring it up because he might lose it even, he feels. His yoga is to practice being Bodhisattva Avalokiteshvara. Bodhisattva Avalokiteshvara you have seen has thousand eyes and ten heads, thousand arms with eyes in the palms of all these hands. You have seen it, haven't you? That doesn't mean he is going to wave around a lot of hands. That means that he sees all sorts of things, is sensitive to, is committed to being aware of suffering of all sorts of beings everywhere. Not closing any eyes to any being suffering anywhere. It is a form, an icon of being connected to the feelings and the torment of all beings everywhere. So he doesn't usually open up one poor Tibetan who is being dragged

[81:58]

to execution by rigid looking militarized Chinese wearing western uniforms with little stupid red star on it. Going to shoot him in the back of the head and so that he cannot cry out at the time of being shot. Long live the Dalai Lama or long live freedom. His tongue is hooked and held down by a rope around his throat. Or sometimes, he didn't mention that, sometimes they cut the tongue off actually in the prison before they bring them. So they cannot cry out something embarrassing. And then they shoot them in the back of the head. As long as, just open this up a tiny bit and I am sorry to myself. But, this is what is going on. And this is what we, we cannot rest. You sitting on the pillow and you don't know, you think you have a little pain in the thigh. A little needle like pain. You don't know that little needle like pain is someone being tortured to death. One of your fellow yogis

[82:58]

or yoginis, a nun or a monk or even a simple lay person who is a fellow believer in enlightenment and love is being tortured to death by people who our government is supporting. So, he only opened up because he trusted us. He felt we loved him. He felt we are, we are ready to think about universal responsibility. How we can assume universal responsibility for all beings. How we can make, may all beings, as many as there are, I will save them all. We say it every day. How we can make that somewhat genuine. So, please help us. And let us see, the funny thing about Tibet and saving Tibet is that,

[84:00]

which even some people who are trying to don't understand, is that because Tibet is an alternative direction for the entire planet, it is not a primitive culture, not only like a simple old-fashioned culture that is being lost with machinery. It is not simply some sort of political problem. What it is, is it's a manifestation of a completely alternative direction of the whole planet. A peace direction that the planet could have gone 400 years ago. And it is that direction manifested for us who went another direction, which is clearly now we went there because we had to do it to learn that that external approach, that military approach, is self-destructive. It is not survival enhancing. It is self-destructive. We will destroy ourselves in that direction. So, Tibet is the one living, socially living, as well as spiritually, as well as religiously, living example of that alternative dimension that the planet

[85:00]

can move to. When inner modernity of Tibet meets the outer modernity of us, we can then have a non-dual outer inner enlightened modernity. We can have paradise. We can have Shambhala. We can have Eden again. Easily. But to do it, because it's an alternative universe, to do it requires a method that is not business as usual. Through business as usual it cannot be achieved. You know, that is why what you are thinking about it today, and that's why I'm keeping you a little late, that is why talking with you who are meditating is not the unimportant thing. And gee, it's too bad I can't go tell the people in the UN this. No. That is why you are the people in the UN. We are the people with the responsibility and the authority. We are the children of Jefferson.

[86:00]

We are the people who know that the individual matters. We are individuals. We should take ourselves more seriously. We can save Tibet when we understand, when we understand this picture, really understand it, and we see that there's something else in the world, that the world is pretending that something is not in the world. We have liberated Tibet, in our mind, and that is the way Tibet will become liberated in every respect, finally liberated on the ground. Tibet, as a zone of peace, is simply the first bubble of the planet a zone of peace. It is fitting, poetic, ironic, and exact that that zone of peace which should be the planet begins in Tibet, will begin in Tibet. Thank you very much.

[87:04]

Thank you. Thank you.

[87:29]

@Text_v004
@Score_JJ