Now, this understand, please, is a continuation. The third in a series of for seven hours on Mahayana Buddhism. And I try it as far as possible, to make each seminar self-contained, so that if you miss the ones that went before you don’t find what’s being said completely unintelligible. But what we’re going to take up this time, under the title the Net of Jewels, is the most, I would say, advanced and mature form Mahayana Buddhism. Which is known in Japan as Kegon. K E G O N. And in China as Hua-Yen. H-U-A, Y E N. And in Sanskrit as Avatamsaka, A-V-A-T-A-M-S-A-K-A. And these words all mean the doctrine of the garland. Of the garland, of the wreath of flowers. And this was an attempt to make it a synthesis of all Mahayana Buddhist doctrines, and including also the southern school the Hinayana, or Theravada, so as to show that all these points of view well consistent with each other although apparently conflicting. It was perfected by a Chinese gentleman by the name of Fa-Tsang. F-A, hyphen, T-S-A-N-G. who died in712 A.D.. A man of absolutely extraordinary genius. It’s curious that he’s a contemporary of Huineng, the six patriarch of the Zen sect, who died in seven hundred thirteen and a year later. You might say in a way of course that the doctrine of Kegon is the intellectual content of then, because all Zen people, insofar as they don’t have any intellectual interests in Buddhism, study the Kegon doctrine. And one of the patriarchs of the Calgon school known as Shimit so. Was the patriarch of both schools. He lived in the Tung Dynasty rather later than part some. 

 

Now let me remind you of one thing that Mahayana Buddhists don’t have the same attitude to historical events that Christians do. For both Jews and Christians, history is enormously important. And the fact that Jesus did in fact live at a certain time, and that he taught thus and so, is considered immensely important. And therefore, all Christians tend to want to find out what Jesus really did teach, and go back to the original sources. It will forever be impossible to find out what the Buddha really did teach. It is hopelessly overlaid, and nobody could ever figure it out. Besides, the Hindus have absolutely no sense of history whatsoever. It’s it’s impossible to date the great manuscripts of Hindu tradition and scholars have the wildest why a wide variations in their guesses as say to the date of the Bhagavad Gita,  or anything like that you got a generally attested assumption that the Buddha lived shortly after six hundred B.C. and that somewhere in the succeeding years. Let’s say, well, by about two hundred B.C., the Pali texts call the Pitakas, the three baskets of the doctrine had been formulated probably, probably. But nobody really knows. But then you see we have a whole succession of sutras, which represent the various points of view of the Mahayana, which may have been written or we might say forged, anywhere from 100 hundred B.C.. To 580. Most many of them don’t exist in the original Sanskrit we only have them in Chinese or Tibetan translations. And. Here is why everything is so vague. The Mahayana theory is, you see, that when the Buddha first attained his and his liberation. He preached the complete inner Mahayana doctrine, but nobody could understand it. So he had to come down a step and preach something to simple people. 

 

Well, this sort of thing went on. He had a deep doctrine and a simple doctrine, but as time passed those monks who had treasured the original records of the deep doctrine released them. And so, the Avataksama Sutra which is a whopper of a thing. Very very subtle. Appears to be in circulation. Roughly. About four hundred fifty A.D. and goodness only knows where it came from. Nobody can possibly tell it was simply found it was revealed. And in the same way of course let’s take the Book of Deuteronomy. The Book of Deuteronomy purports to be by Moses although it describes Moses on death. It was as a matter of fact in the year six hundred twenty one B.C. when as a matter of fact it was written. Because it reflects opinions and attitudes of that time but naturally it had to be attributed to Moses and this was not because the author of Deuteronomy was a fraud intentionally, but because he was modest. If you expound the law, you must not do so in your own name that would be very very cocky. You must attribute it to Moses because Moses is the archetype of all law. So in exactly the same way, when you have very profound ideas of your own but nevertheless you feel that you got them from a depth of consciousness which was deeper than your ego you call that depth of consciousness, that level, the Buddha. And so naturally, you attribute it to the Buddha. I must however explain. That there are many senses in which the word is used in Mahayana Buddhists, among Mahayana Buddhism. It is used as the title of the historic go to Mr Tata. Who we know as the Buddhists Shakyamuni, which means the sage of the Shakya clan. 

 

But then in the Lotus Sutra which I was discussing last week. The Buddha explains that his appearance as Shakyamuni after six hundred B.C was a mere sort of illusion. It was an Upaya, that is to say skillful means, for helping sentient beings because the true actual Buddha, is eternal. And manifests itself again and again and again in myriad universes. And so you see these glorious Tibetan and Japanese Mandala paintings. Where you have a central Buddha surrounded with Buddhalets. You find for example, Kannon, the Temple of Sanjusangendo in Kyoto, where there are a hundred and one thousand and one figures of all in gold and each one of them has eleven hands. The main head that you see from the front and then one on each side looking this way one behind looking back and then a pile of little heads on top all the heads being different aspects of Buddha. The center figure has one thousand arms, literally. All carved wood, lacquered in gold. It’s the most astonishing sight. You wonder what this is and you are reminded of Argus with his many eyes of some sort of cosmic centipede. Or sea urchin, or something of this kind with tentacles all over the place with. So this by then is that behind the historic Buddha, it is worked out there on. The eternal Buddha, but this eternal Buddha is diversified in many different ways. So the evolved doctrine of Marianna which is connected with this kid on doctrine is that there is at the center what is called Mahavairocana, which means the Great Sun Buddha Japanese die and it’s in your eye. And this great somebody. Has some interesting historical origins. Because one suspects that it comes from Persia, and is some form of Ahura Mazda, the great Sun Buddha. The great light. Nobody knows. But there it is, Dainichi Nyorai, who is always shown wearing a crown unlike the ordinary Buddhas, which were a sort of round cap of snails. And it’s in your eyes crowned, and has got great blazing Oriel of flames around him. And holds his hand thus. Well, it’s pretty obvious, isn’t it? You know, that’s what’s going on but in humans, it goes one way, in the cosmos it goes another way because the structure of a spiral nebula is this you know. Let’s hold hands, you know, let’s play. 

 

Then around Dainichi Nyorai, there are either a four other Buddhas and these are all called Dhyani but as D H Y A N I. There is a Amitayus, who is the Buddha of boundless life. There is Amitabha, opposite to him, who is the Buddha of boundless light. Then there is Amoghasiddhi, which is the Buddha of power. Siddhi meaning in Sanskrit, psychic power or spiritual power. And there is Ratnasambhava. Who is, ratna means a jewel. And Pava is completely developed, and the they all are assigned different colors, different sounds, different meanings, and these five Dhyanis, but as I suppose, to constitute a symbolism of everybody’s Buddha nature that is to say they are all in you, constituting your fundamental self. 

 

But when there appears in the world someone who is highly in life and is always considered you see to be a manifestation of one of these five Yanni Buddhas. Or of all of them. So this is what the Buddha explains in the Lotus Sutra. That Buddha nature is the eternal principle and that furthermore, everybody has it. Trees and grass also have put in nature the very grains of dust have it. And so one of the sutras says, ‘When every phase of our mind is in accord with the buddha mind there will not even be one grain of dust that does not become a Buddha.’ So Buddhism does in fact, contrary to popular ideas, in this form of put is and which I’m talking about this weekend look forward to a consummation of the world in which everybody and everything becomes enlightened, and where the whole universe operates in total harmony. Now it’s difficult to understand in what kind of time this is expected to happen.  I don’t mean in what length of time, I mean in what kind of time. It doesn’t seem to be that it will in be in what we call the future. But you see the kind of time that we’re living in is only one of many possibilities of time. You know, we think so especially I think some scientists are too apt to assume that what we call the physical universe as it is is really what there is and that there’s nothing more than that. I find this an inconceivable assumption that this is all there is because we know already to say that there are all kinds of levels of existence outside our senses but within the reach of our instruments goodness knows what there is beyond the reach of the instruments and also in directions that we have never thought of. In spirit people develop. These things in science fiction they love to make up the idea of worlds corresponding to Riemann spaces. Because Riemann invented equations for the being of a so many different kinds of dimensions and spaces and you can theoretically conceive this. And so the, the Hindus and the Buddhists feel you see, that there are infinitely many times and kinds of time, kinds of space kinds of world. That they may from the point of view of our space, be coincidental with each other that is to say all in the same place but there’s no need for them to be all in the same place at all. You just have to let your imagination run a little bit and there’s no harm doing that provided you know what you’re doing. Because if you’re letting your imagination run even if you know it’s fantasy will often turn up with extremely interesting results. ALL of mathematics for example is simply playfulness. People who do high mathematics. Are not in the least bit interested as to whether they’re going to attain any practical results. They’re just doing things like very very involved crossword puzzles and seeing how to manipulate them. Well this is simply really a use of disciplined imagination. 

 

And so in the same way, many of these Buddhist fantasies, disciplined imagination going to work on the world. Well so in some state which they would consider the goal of things. But you may also understand the goal. Not as being in future time. But as being in what you might call basic time. Time behind time, time beyond time. There is the state of total fulfillment. Now I want to read to you a description of this state which is rather curious it’s the work of a very famous Buddhist scholar John Blowfield. Who was adventurous enough to take some mescaline. And suddenly got a real shock. Because he found out, practically everything it all was known in theory. And this is a very interesting experience. Because I’m not going to read all of it. He says after some time, that he tried to visualize the Tibetan mandala of the peaceful deities. That you find in the Tibetan Book of the Dead what I was describing to you and Mandela My viral Khana in the center and the Dhyani Buddhas arranged around it, you see them sitting inside a circle Well there are all sorts of these Mandalas it that you see in Tibet in art and we’ll go into this a good bit next weekend but. The model of the peaceful deities is used as a support for meditation exercise, so he tries to visualize that. But succeeded only in countering up some rather metallic looking demons. Although they were far from frightening, and not even very lifelike or realistic being something of a cross between metal statues and living beings. But they did convey to me as though mockingly that to expect a profound religious experience as a result of taking mascaline was too presumptuous. Soon after that, the sensation of a rapidly fragmenting personality returned to me with frightening force. I grew alarmed for my sanity and should have hastened to take an antidote for the mascaline had one been available. Then my friend persuaded me to eat some lunch I was in no condition to enjoy it by then things seen and presented themselves as independent independent visual and aural experiences with no see and hear or to link them into one of those single compositions which at any given moment form the content of normal consciousness the food went down my throat as usual but it seemed to be disappearing into a receptacles connected with me only to the extent that it was too near to be visible. The mental stress grew agonizing. My fear of permanent madness increased, and I suffered especially from the feeling of having no inner self or center of consciousness into which to retreat from the tension and take rest. An additional discomfort was the sensation of bright lights shining now and then from behind me that there’s someone was standing there flicking a flashlight off and on. The movements of my man servant came in several times with dishes of food sweets and coffee occasioned great uneasiness whenever he was out of sight I felt he might be standing behind me with some vaguely sinister purpose, and since he knew nothing of the experiment I was afraid he would suppose that I was mad. Doubtless anyone else’s in uninvited presence would have made me equally distrustful an uneasy that I was not bothered at all by the company of my friend because he was in the know and I felt the need of a nurse or guard. No words can describe the appalling mental torment that continued for well over an hour. All my organs and sensory experiences seem to be separate units. There was nothing left of me at all except a sort of dissin body and suffer a conscious of being mad, and racked by unprecedented tension there seemed no hope of being able to escape this torture. Certainly for many hours perhaps forever, hell itself could hardly be more terrifying. About one pm I drag myself to my bedroom shut myself away from everyone like a sick animal and fell on my bed. In my extremities I suddenly made a total surrender. And called upon my Idam. Now, in the, one of the schools of Mahayana Buddhism it is taught that all deities and therefore a man’s own indwelling deity are products of his own consciousness. And that when consciousness is unimpeded. By karma. It is clearly seen not to be the property of the individual becoming to all beings to be the sole reality in all the universe. And he makes various notes on that sort of anyway this is the meaning of the ego it means your fundamental identity. Beyond all personal differentiations. So the madness or death or anything whatever I would accept it without reservation if only I could be freed from the tension. While the first time in my life I ceased to cling to cling to self loved ones sanity madness life or death. My renunciation of myself and its components was so complete as to constitute an act of annoyed trust in my Idam. Within a flash my state was utterly transformed from a hellish torment I was plunged into ecstasy and next an ecstasy infinitely exceeding anything describable or anything I had imagined from what the world’s accomplished mystics of struggle to describe. Suddenly that dawned full awareness of three great truths which I had long accepted intellectually but never until that moment experienced as being fully self evident. Now they had best upon me not just as intellectual convictions but as experiences no less vivid intangible than I heat and light to a man closely surrounded by forest five. 

 

One. There was awareness of them differentiated unity embrace in the perfect identity of subject and object of singleness and plurality of the one of the many Thus I found myself if indeed the words I and myself have any meaning in such a context at once the audience the actors in the play logically the one can give birth to the many in the many can merge into the one all be fundamentally but not apparently identical with it they cannot be in all respects one and many simultaneously not logically but now logic was transcended. I they held and myself was it was a mass of brilliant colors and forms which being several colors and several forms but different from one another and yet all together the same at the very moment of being different. I doubted the statement can be made to see meaningful at the ordinary level of consciousness no wonder the mystics of all faiths teach that understanding comes only when logic and intellect are transcended. In any case, this truth even if at an ordinary level of consciousness it cannot be understood, can in a higher state of consciousness be directly experienced as self-evident. Logic also boggles at trying to explain how I could at once to see even yet be those colors in those forms how the see-er, the seeing and the seen the feel of the feeling in the felt would all be one but to me all this was so clearly self-evident as to suggest the words childishly simple. 

 

Two: Simultaneously, there was awareness of unutterable bliss, coupled with the conviction that this was the only real and eternal state of being. All others, including our entire experience in the day to day world being no more than passing dreams. This bliss, I’m convinced awaits all beings when the last vestiges of their self would have been destroyed or as in this case temporarily discarded it was so intense as to make it seem likely that body and mind would be burnt up in a flash yet though the state of bliss continued who what I later knew to be three or four hours I am urged from it unscathed. 

 

Three: at the same time came awareness of all that is implied by the British doctrine of dominance. Namely that all things were the objects of mental or of sensory perception, are alike devoid of own being. That is the word svadhada existence as independent realities and whether they’re divided that they are transitory combinations of an infinite number of impulses this was us fully apparent as are the individual bricks to someone staring at a non-plastic wall I actually experience the momentary rising of each impulse and the thrill of combination which it to me with which it immediately ceased to be. I shall now attempt to describe the entire experience in terms of sensory perception. Though not without fear that this will cloud rather than illuminate what has been said for the content of my experience being super-sensory and super-intellectual can hardly be made understandable in terms of originally coined to describe the mental and physical content of ordinary perception. Of reality it seems to me in retrospect can be viewed as a plasma, of no intrinsic color or form, that is nevertheless the substance of all colors and all forms highly charged with vivid consciousness energy in bliss, it is in gauged in eternal play. Or it can be viewed not as a plasma, but as an endless succession of myriads of simultaneous impulses each of which arises like a wave mounts and dissolves in bliss within an instant. The whirling colors and shapes which result, produce certain effects that recall flashes of red deities seen in pictures, dreams, or in the world of normal everyday consciousness. It can be deduced that the latter are in fact reflections of this eternal beauty I remember recognizing a well loved smile well remembered gesture of uncommon beauty. There I perceive no lips to smile, no arm to move, it was as though I beheld and recognize the everlasting abstract quality. To which such transience miles investors had owed their charm. Again, reality can be viewed as a god. dancing with marvelous vigor, playfully, his every movement producing waves of bliss from time to time he makes stabbing movements with a knife. At every stroke, the base becomes intense. I remember the plunging knife made me cry aloud That’s it that’s right yes yes yes. Or else reality can be viewed as a whirling mass of light. Brilliant color, movement and get it coupled with an operable bliss those who experience it cannot refrain from laughing cries of yes yes yes ha ha that’s how it is of course, of course. I felt as though after many years of anxious search for the answer to some momentous problem I was suddenly confronted with a solution so holy satisfying and so entirely simple, that I had to bust out laughing. I was conscious of the immense joy and of incredulous amazement at my own stupidity, in having taken so long to discover the simple truth. Within this play of the universe, there is endless giving and receiving that will giver, gift and receiver are of course the same. It is as though today it is while yet one are locked in ecstatic embrace, giving and receiving with the abandon of adoration the Tibetan Yabyung representation of deities into this the artists who paint them must be forgiven for that inability to indicate that give and receive or are not only one but formless there are indeed some artists manage to suggest the Oneness by blending the figures so well that the yom is not seen unless the picture is given prolonged and careful scrutiny. During the experience, I was identical with the giver, the receiver, and the incredible bliss given and received there is nothing sexual about this union it is formless the bliss is all pervading he should use the word genital not sexual and giver and receiver, giving and receiving are not to but one. It is only in attempting to convey the experience that the imagery of sexual joy suggest itself as perhaps coming a little closer than other imagery to the idea of an ecstatic union in which two are one. 

 

Some of the conclusions I drew from the whole experience are as follows A) Fear and anxiety as to our ultimate destiny and needless self-inflicted torments. By energetically breaking down the karmic propensities which give rise to the illusion of an ego and of individual separateness, we shall hasten the time when reality is revealed and all hindrances to ecstatic bliss removed. Unless like the bodhisattvas, we compassionately prolong our wanderings and some sour so as to lead other beings to that goal. B) The world around us so often grey, is the product of our own distorted vision, of our ego consciousness and ego-clinging. By casting away ourselves together with all longings desires qualities and properties that pertain to them we can utterly destroy the illusory egos which alone bar us from the ecstatic bliss of universal consciousness. The key is total renunciation, but this alas cannot often be achieved by a single effort of will, because each of us is hemmed in by a hard shell of karmic propensities, the fruit of many, many misspent lives. The three fires of desire, passion and ignorance are hard to quench. Yet they would be quenched in an instant, should we but make and sustain an act of total renunciation. Such an act cannot result from effort or longing because these would involve our egos and thus actually strengthen them. Thus in the ultimate stage, even effort and longing for nirvana must be abandoned, together with everything else this truth is hard to understand. C) the Buddha’s experience indicates that when unlike him and that is full awareness of that blissful reality of his attributes include inconceivable wisdom compassion light Beauty Energy and Gatti is obtained in this life it is possible to continue carrying out human responsibilities behaving as required responding to circumstances as they arise and yet be free from them all so it is with a talented actor who in the pot of Romeo, weeps real tears. When his grief for Juliet threatens to overwhelm him, he can withdraw inwardly from his row long after recollect the unreality of Juliet and of death. And yet, continue to give the same for months as befall. D) A single glimpse of what I saw should be enough to call forth unbounded affection for all living beings. For however obvious smelly autonomous and they may seem all that is real about them is that gloriously blissful signing consciousness which forms the center of my experience hatred dislike disdain aversion for any being sharing that consciousness i.e.. any being that all, must amount to blasphemy and one who has seen being itself. 

 

And now, I think anybody influenced by the weltanschauung, the zeitgeist of the twentieth century, would find great difficulty in taking such a statement seriously. Because. We pride ourselves on being realistic. That is to say, on being people who do not indulge in wishful thinking. And while at the beginning of our century, there was a great deal of what is now referred to a shallow optimism about human progress, when the true world was came and went. We decided that. Human nature was pretty much of a match. And that. You will remember no doubt. That during the Second World War there was a feel logical movement. Generally called back to sin. That is to say,  back to belief in the very very fundamental reality of evil that was the time when C.S. Lewis wrote The Screwtape Letters. That was the time when Reinhold Niebuhr wrote The Nature and Destiny of Man. And this was saying, you Westerners got to seven lies and too sentimental you don’t really admit and face the fact of how ghastly things can be. 

 

Well now, therefore, for that reason, a description like this which says the way things really are. Is a ball without any exception whatsoever and it is real and you were just on vacation from it for a moment which when you get out of it will seem like nothing. This is not a statement or an attitude that is coming out of anything like a sentimental culture. Nothing could be more different than the climate of Indian and Tibetan and Chinese Buddhism and the climate of New Thought at the end of the nineteenth century. After all, new thought Christian Science, Unity, all those movements, were conceived in the great American prosperity of New England. Among very nice, successful people, and as you see today when you go around the circles in which these very, very optimistic religions flourish. They’re all composed mainly rather well-to-do comfortable bourgeoisie. No aristocrats ever went for them and no proletarians and that is the reason for this. Which is that aristocrats always live on the past. Because they have arrived long ago. Oh and therefore they have no reason to strive a real aristocrat is a very unassuming person who doesn’t lot about but knows that he is someone and there’s no way of questioning it that’s why they’re so courteous to servants. On the other hand a proletarian has no past and no future, and so he lives for the present. The boy who was he has no past but he won’t live in the present he always lives for the future and therefore he is the one constantly deluded. So, he is always you see the sucker. As my uncle used to say, the rich can afford it, the poor get it given to them, and the middle classes do without. Which is a sort of a bitter comment but that the thing is that prosperous bourgeoisie did invent. And go for the philosophy that everything really behind the scenes is all right. 

 

Now, this point of view comes from a well that is so different from that. A world of extreme insecurity. Of War of disease, of all kinds of spooks and horrors. And you see this reflected in Buddhist art. It has a class of beings in it, which are, we would say devils. The most appalling creatures with. Many heads, many arms, full of claws necklaces of skulls writhing Suppan surround them and are described in the text to be making the most appalling noise. And there they are that’s life. These are not demons. They’re not in the Christian sense of the word devils at all. They are aspects or shall we say ruffle aspects of the underlying reality. And the whole point is this. And this is described in the Tibetan Book of the Dead. That you have to face these things, in the conviction that they are simply illusions of your own mind. But you don’t try to push them away by thinking of something else see, as if this is not to say well don’t think thoughts like that that are negative when you get negative thinking this is the different principle you don’t substitute something positive. What you do is, you go slam bang into the middle of the negative. As this man did you see in describing his vision when he got this awful state he just plunged you see let go and plunged right into it. And, yes, he was helped by Mescaline, but anybody in need an awful state. Say they’re in pain all that dying all something dreadful is happening will be able to achieve the same consequence. By going with it completely. 

 

I remember. This wonderful German who wrote. The book called You know on Zen meditation it’s all about belly hot I mean the belly. Bonding. Time caught Friedlander time. And he said to me you know I’m having a very interesting time because working in Germany after the awful ravages of the war. Has brought me some very interesting contacts he said I’ve come a lot cross a lot of people. Who had this tremendous spiritual illumination. And sort of, when it passed off, believed that they had had some kind of lapse of mind or hallucination under extreme stress and when they tried to tell anybody else about it they were laughed off. And he said of the three kinds. There was the experience of the dot bomb. You heard it coming. And there was this frightful whistle. And then there was a thud, and nothing happened. But in the meantime you knew this was it and you gave up and surrendered completely, you just. Let go and suddenly it became apparent exactly as he says. That everything is completely gorgeous. Then he said there was a second instance. Person in a concentration camp, with no sentence, no law, no nothing, and absolutely convinced that he would never never get out never. And he accepted it. And the same thing happened. And he said there was a third class of catastrophe very common to people that was to be completely operated. To be a displaced person, with all your possessions, all your money, all your career, totally destroyed. And when some people just accepted this the same thing happened to them. And of the funny thing about it is you see that. It’s so queer because it’s so difficult to pin any kind of morality on this. You know you see at that moment. That the other people who are suffering. And who are resisting it. And having an awful time, are not really having an awful time at all. They are actually, you catch yourself doing this occasionally, when you nurse a grievance, and you enjoy hating somebody you know this sort of mood when. You just revel in disliking something. 

 

So in this way, the from the vision one can see life reveling in agony. It’s a very weird way of looking at things and of course you can’t carry that over into practical life and say Now I should talk to you because you’re going to enjoy such as exquisite agony. You don’t do that. But this is how it’s it is seen from this particular point of view this particular shift in consciousness and the funny thing is as he indicates. It’s so simple. There’s no question about it. It’s absolutely clear now this is in other words what we’re talking about is what is the Buddhist vision of the consummation of mankind. And of of being what what it is all about. Hard to say when, where, from what point of view but some way out rather fundamental. So you can say well, is this a hallucination that people slip into every now and then, like getting drunk or crazy or having months of measles or something that just distorts your point of view and gives you what would be called euphoria. You know when you want to use a putdown word for happiness you call a person euphoric. So, you could argue that way, and it would be quite legitimate to argue that way within the zeitgeist of our times. Because we are reassured by what I would call a rush to beer can view of reality. You know it’s all comes down to a rush to be a care in the moments of that that’s real that’s the that’s the thought of thing you see lying on the street and that’s every day it’s folksy and terribly reassuring. 

 

But on the other hand, I keep coming back to the funny feeling, that if existence itself is not basically gorgeous in this way, that it wouldn’t be able to exist. That in other words the game wouldn’t be worth the candle. That you would have a reality system which would have cancelled itself out long ago through some simple method of suicide. Now cos here again we can say well that’s what it’s doing. Only it’s taking an unconscionable long time to do it from our point of view. You know this is part of the God is Dead bit that you could read into that that God just couldn’t stand it. This this whole thing was a terrible mistake and dire and I’m left well hanging. On For there are few logins who seriously think that God did once exist and has actually disappeared. And died. This is unbelievable but it’s his sorrow is more or less as I understand it the position of all ties I’m. 

 

But, I suppose this is a quick one of those things that. It’s like nerve. A lot of people by having nerves get away with all sorts of things that they shouldn’t get away with but succeeded in doing so and we call them the successful. You know they shouldn’t have succeeded, because they really didn’t have the proper qualifications or educational background or whatever it was but they did have nerve. Well, in the same way you know, when you hit a golf ball, you have to have this follow-through, you can really go drilling go like this you don’t just hit at the ball. Well so in a similar way when a person has the feeling you see that this is the way the universe is. It gives him a certain quality of existence and you may say well he’s not really a very realistic person. But damn it, he gets on well.