Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. In this 44-minute talk, Ven Lobsang Namgyel guides a group through analytical meditation on thought transformation, working through Buddhist antidotes to pride, attachment, fear, doubt, and jealousy. Using a question-and-answer format, he asks practitioners to examine what happens when they mentally focus on a person they’re attached to—whether the feeling is freedom or bondage—and explores how attachment often masks projection of fantasy onto another person rather than genuine love. He shows how pride, like attachment, stems from exaggeration: of one’s own qualities rather than others’, and traces both back to the root delusion of grasping at a permanently existing self. For fear, he unpacks how the mind projects and exaggerates danger, often making anticipatory fear worse than the actual event, and argues that trust in one’s own logic and heart serves better than avoidance. Throughout, he returns to a practical theme: notice where your mind exaggerates, whether outward onto people and situations or inward onto yourself, because exaggeration breeds suffering. Suited for practitioners new to Dharma or those exploring foundational transformative practices.
File metadata (for organising)
File: 41 _3.mp3
UUID: 4ffac27b-3e60-4bad-9d2f-e69ffbf2557e
Teacher: Ven Lobsang Namgyel
Collection: VenNamgyel Thought Transformation (Ven Lobsang Namgyel)
Recorded at: Buddha House Adelaide
Duration: 44.5 minutes
Words: ~5,717
Prostrations, the Buddhist antidote for pride. It’s all the the activities we do. Also have a meaning. Impermanence. I think it’s enough.
So attachment to a person. This is very common that we get attached to people, whether it’s a child, relationship, friend. So this one you bring to mind that person to think about them in meditation. And then how does it feel when you think about that person? Good evening, madam.
It’s the worst, isn’t it, to be the last to come out to walk in? Exactly. What is it? You’re right. Yes, friend?
Trying to get rid of the flies or or trying to say something there. When you really need something but you don’t. You don’t need anything really, do you? It makes up maybe food, water, air. Anybody else have an idea of what attachment is?
Come on, Margaret. Yeah. Yes. Go on. But it’s distraction.
Distraction. Something that distracts you. Yeah. Yeah. That that’s also a good one.
Yeah. Something that distracts you. What’s the lady in the second row’s name? Renee. Renee.
Did you want to say what? Yeah. Gone with your mind. Well, you better go and find it. So attachment is, the Buddhist way of looking at it, is it’s a mental factor that is like glue.
So when you have, desire or you really like something, you know, so we latch onto it mentally, and then it’s as if we glue our fingers or our mental fingers onto that object or that person. So in actual fact, can you be attached to something? That’s why you’re meditating on impermanence. Because of its moment to moment change, you know, the object is changing moment to moment, the person is changing moment to moment. Your mind is changing moment to moment.
Can you actually attach to something that is constantly changing? And anyway, what are you attached to when we’re thinking about a person? Can you attach to their body permanently, unchangingly? They go to work, they go out, so you can’t hold on to them twenty four hours a day. And then mentally, can you attach to them twenty four hours a day?
You can’t do that either. So what is it you’re attached to? Isn’t attachment about you and not them? Isn’t attachment about what you get from them rather than what you’re giving to them? So when we talk about love and attachment, most people say, Oh, I couldn’t possibly love without attachment.
You know? But it’s the attachment that makes the trouble. Because the next question for you was, when you think about that person that you’re attached to, is it a feeling of freedom or bondage? I don’t mean bondage in the way you’re thinking. Little smile there.
But in the way of it’s a prison, you know? Do we imprison people with our attachment? And if we do, did they ask to be put in that prison? You know? Because when we first meet anybody, then there’s a freedom about it, isn’t there?
There’s a spaciousness. And you say, Oh, I love you so much. And they say, I love you. Can’t wait to see you. And it starts getting closer and closer, tighter and tighter.
Does it become a bondage where you feel that you can’t go out with your friends, you can’t meet other people? I’m not talking about going off in other relationships, but just, it’s an open relationship where you can go out, they can go out, but there’s a trust. There has to be a trust there, doesn’t So what’s the feeling? This is what you’re analyzing when you’re thinking about attachment to a person. You think of a person in the meditation.
What’s the feeling? Is it freedom or bondage when you think about that person? Do you feel imprisoned by them or do you feel you’re imprisoning them? And then the next question is, is that person, he or she, as perfect as I want them to be? So, are thinking of them as the most perfect?
Are you sure this person will always be a good friend? Because this is an interesting one. We tend to see friends that we’re attached to as always being our friends, or the relationship as always being the relationship. Then we get shocked when that person turns against us. So, the friend can become the enemy, and the enemy can become the friend.
This is in the eight sufferings, is situations change. Not that you want your friend to become an enemy, but what happens if it does occur? What happens if you’re in a relationship and then you’re getting a divorce? Or that person’s leaving you? Do you have a psychic shock from it?
You know, I’ll never recover from this situation. Or is your mind more practical? So it’s not saying we want it to happen to you, but you keep checking. What’s my attachment? What’s my projection onto this person?
So am I sure this person is always going to be a good friend? Does it mean their mind will never change and your mind will never change? Then you say, well of course my mind’s changing. Of course their mind is changing. Then you have a greater acceptance.
Then there’s a possibility that you’ll stay friends. Are you a perfect friend? Now we’re usually thinking of them, but what about from your side? Are you a perfect friend? How do you behave towards your friends?
This is also good for you to investigate in your meditation, because we think, My friend is perfect. What’s that saying about you? Are you a perfect friend? And what would perfect friend be? You’ll discover there’s maybe a lot of projection in there.
And then, are you attached to this human being, or to the fantasy of the perfect friend or perfect human being? So, it real? You know, the person that you’re attached to? This human being? Are you attached to that person or the fantasy?
You could be attached to the fantasy. And then the last question is, is this person an ordinary being just like me with some good and some bad qualities? So that would be more realistic, wouldn’t it? So basically you’re looking at whether your mind is exaggerating. Like I said before, when we meet somebody we’re usually exaggerating when we like them.
Is your mind exaggerating? Through the exaggeration, you make it really difficult for the other person. And then, you’re making it difficult for you. Because you think, this is a perfect person, they’re the most wonderful, the best, on and on and on, you’re not seeing reality. And so you are forcing the other person to try and be what they’re not.
And then, if you are exaggerating, where does exaggeration lead to? Exaggeration usually leads to disappointment, doesn’t it? You can think, I must go to New Zealand. It’s a paradise. You know?
People think this. They think, oh. Or I must go to Norway, the fjords, Or the Grand Canyon. I must go to the Grand Canyon. You could go to the Grand Canyon and think, so this is it, you know?
This is all I came all this way for? Or you could go there and think, wow, this is incredible. It’s not the place itself, it’s your reaction to it. But when we exaggerate, you know, we think, wow, if I go to that place, it’s gonna be the most amazing place I’ve ever seen in my life. Or if I go bungee jumping, it’s going to be so blah blah blah.
You know, we project it onto the situation or the object and then it usually doesn’t come up to what we think. Whereas when you think, I really don’t want to go there, and somebody persuades you to go, and then you think, Wow, I had such a nice time, I really enjoyed myself, blah blah blah, because you’re not projecting. When you don’t want to go somewhere, there’s no projection. But when you really want to go somewhere, really want to meet somebody or be with somebody, have a look at how much exaggeration, how much projection is going on. The more exaggeration, the more disappointment, right?
In the end. Because your mind realizes this is not true. And it doesn’t happen immediately, it happens over a period of time. Then pride. What are the antidotes for pride?
Some questions to ask yourself about pride. There’s a difference between pride and good self esteem. So please don’t get it confused. Good self esteem is what’s necessary, especially when you say, I want to liberate all sentient beings from their suffering. You you need to have good self esteem.
But pride is putting yourself on top of the mountain, on the snow alone. You know, I’m up here, little sentient beings are down there. Not like that. So, when you’re thinking about pride, again, do it in a meditation. Meditation doesn’t mean you have to sit across-legged like that, but sit in a comfortable chair and just reflecting, you know, looking at your life.
So with pride you think, What can I do alone? Is there anything that you can do alone without any past or present help of others? Usually you find that whatever you achieve that’s meaningful is in relation to others, with others. So this gives you the feeling of connection rather than separation. What did you learn by yourself that didn’t rely on others?
Most of what we have to learn comes from others. Whether it was our mother and father, whether it was the teachers in school, Even you can buy a disc these days that can teach you a language or whatever. Somebody made the disc. Is there anything that you can learn, driving a car, reading, whatever it is, is there anything that we could do alone? Again, try and get that feeling of connection, because pride is the opposite of connection.
Pride is separating yourself on top of the mountain. Pride is not being with the crowd. Could I eat, wear clothes, sleep under a roof, go on holiday without the help of others? So all our activities are related to others. So clothes, sleeping, roof, all these sort of things.
I think it’s mentioned in the video that you watched yesterday, where does your body come from? Isn’t it? Doesn’t Robina say, Thank you, mommy, daddy, for my body? You didn’t create your body. So if you think, gorgeous body, well it’s not yours, didn’t create it.
Now you think it’s mine, right? But your mother father created your body. So think about where did your body come from? Is that yours? It’s something that you care take, something that you look after, like a guesthouse, but you move in and you move out.
So don’t be too proud of your body. But again, be careful. It doesn’t mean don’t look after it. It means you must take care of it. You’re a caretaker of it.
Feed it, clothe it, exercise it, but don’t get attached to it. Don’t be too proud of it. Here’s an interesting one: Is being proud not the same as attachment? Only this time exaggerating my own good qualities. Is that what pride is?
You know when we looked at attachment, we were exaggerating somebody else’s qualities and then attaching to it? Is pride exaggerating your own qualities and then attaching to it? Is it like delusion? It’s definitely delusion. The exaggeration is coming from desire, craving desire.
You see, from a Buddhist perspective, you start off with a self that doesn’t exist, is like a rainbow, a dew drop. When we were reading Śākyamūni Buddha this morning, it says a dew drop, a rainbow, a dream. This is to indicate what we think exists but doesn’t really exist. Comes about through causes and conditions, a mirage. I always think rainbows are a good analogy because we do see rainbows, but you try and find it, try and get hold of it, you can’t.
So through causes and conditions, your eye consciousness, your mind which we forget about, but your eye consciousness, your mind which is perceiving it, labeling it, the water drops, the sun in a particular direction, all these conditions come together, there’s an appearance of a rainbow. Through conditions coming together, there’s an appearance of a self. But there’s no truly inherently existent self. It came about through causes and conditions. Okay?
Then, because we think that self exists, we think there’s something to grasp onto. Right? So we grasp onto that self and we say, Myself. I, mine. This is when the duality starts and because I have I, me, mine, you have you, yours, and now this is mine and I project onto that and then that’s also mine.
So this exaggeration and this craving and grasping, it’s the very root. You know, the root ignorance starts producing this. The root ignorance is thinking the self exists, then grasping onto it and wanting to make it happy. And in that wanting to make it happy and not wanting it to experience suffering, we do negative actions. And those negative actions produce the world that we are experiencing.
So this exaggerated mind exaggerates outside and then creates suffering. And the exaggerated mind will exaggerate towards oneself and then think, I’m better than others. Right? I’m above others, like you’re up on the mountain looking down at others. You can have people living in caves, you know, meditators in caves, doing these practices and sitting up there thinking, Well, I’ve been up here for twelve years.
I hope I’m famous now. Know, I hope they’re talking about me really nicely in the village. That could be the result of your practice. Right? That you take all this on and you just use it as a way of building your pride.
It’s very dangerous to sit on a seat like this, you know, because you can build your pride and think, I am the seat. That’s why you have to do prostrations before you sit on the seat, because it’s so dangerous. And that’s why you do prostrations, because you sort of subdue your ego before you listen. Because otherwise you’re listening in your own way. Your mind exaggerates things and changes it in your own way.
So we actually need to pacify our minds a bit in order to just be able to listen. So think about pride and attachment. Is it something to do with exaggeration? And instead of this time now not exaggerating out, but exaggerating in. Do I know of anyone who is very proud that I like?
This is probably a good one, you know? Because often when we see somebody who is very proud, we need to say we don’t like them, you know? And yet, we have very strong pride ourselves. So do we like people who are very proud? If you think about his holiness, and you say, Oh, your holiness, you’re like a living Buddha, or You are a living Buddha.
And he goes, Oh! And people go, yes, but you are, aren’t you? And he says, I’m just a simple human being, just a simple monk. He says, when I dream, I dream I’m just a monk. This is really good for your ego, you know?
That no matter how far along you are along the spiritual path, you just think I’m a simple human being or simple whatever, and I just try to help others. Don’t use the Dharma, what you’re learning, also to build your ego, because you could. You could think, I can meditate an hour, or I can understand that subject. You say to someone, Do you understand that subject? And they go, No.
And then you can think, I’m superior. Right? You’re inferior. So even the Dharma can become a cause for pride, isn’t it? Is your pride perhaps caused by a lack or self esteem?
So is that where your pride is coming from? That you have a lack of self confidence, a lack of self esteem, and then instead of working with your lack of confidence and self esteem, you exaggerate a small quality, you exaggerate it and then use it in proud way. So think about that. What about just seeing what’s there? Would that be so awful?
Who and what you are? Is that so bad? We have some qualities. We have some faults. It’s like you’re a cook, isn’t it?
You want to cook something, you go into the kitchen and all the ingredients are for a stew and you think, I want to make a fruit flan. There’s no fruit and there’s no flan, but you you determine. I want to make a fruit flan, and the ingredients are for a stew. Well, you can’t make a fruit flan. That’s the way it is.
So this this, what we’re doing, is we’re just looking at who and what we are, and then we’re saying, well, there are all the goods, the good things. That’s the potential. I can increase that. And the negative stuff, the harmful stuff, negative from your point of view, the things that harm you, the things that harm others, now I’m going to start reducing that. You’re taking the ingredients and you’re using what you have.
Don’t exaggerate and think you can do something if you can’t, Because then you’ll be proven to not be able to do something. Or you have to start lying in order to make it look like you can do it. Why bother? You know, just say, I can’t do that or I don’t understand that. It’s okay.
What’s harder to do, to be a fool and think myself better than others or to be wise and humble? What’s harder to do, to be a fool think myself better than others or to be wise and humble? So obviously, it’s more more difficult to be the fool and think yourself better than others. You’re not thinking, I’m better than this person in this situation. You’re generally thinking, I’m better than others.
That’s what this pride is. So think about being wise and humble, and then the benefits for you and the benefits for others. Then fear. A lot of people have fear these days. Fear and anxiety.
So this is an important one. So then for fear, again it’s a meditation. It’s a meditation and you’re questioning yourself. You’re looking at the situation. So what’s the fearful situation that you’ve been in?
What sort of fearful situation have you been in? So you’re remembering that situation in a meditation when you’re feeling calm, peaceful, safe. Okay? Then how does it feel to be afraid? How do the body and the mind react?
I read just recently there’s now they’ve realized there’s a fear smell. Did you read about this? That they’ve discovered there’s a smell that you give off when you’re afraid. So people who are bungee jumping and doing anything quite frightening, they give off the smell and now they’re going to try and access that smell and then use it during wars. So maybe they’ll spray the area, so the soldiers that you’re fighting against will feel incredible fear and run away.
Not sure if it will work that much. But anyway, we give up a smell when we’re afraid. And then they say, that’s what makes people pounce on you. Because they smell the fear. There’s a Buddhist practice called Chöd where you go into a graveyard where they bury bodies at midnight.
You have a drum and a thigh bone and you bring the drum and you blow the thigh bone and you say, Okay, ghosts and spirits, come and eat this body. It’s a meditation on fear because we’re so attached to the body that we’re saying eat me. You know? And so some friends of mine over twenty years ago, many many years ago in Delhi, there’s supposed to be a place in Delhi where they burn bodies and there’s many ghosts in that area. And so there were some foreign, you know, Westerners, and they said, We’re going to go there at midnight.
We’re going to do this practice. You know, just like the old Tibetans used to do, we’re going to do it. So they got in a taxi and went to North Delhi, to this place, walked down the pathway. It’s really dark. They sat down and started to do this practice.
They were so terrified, they ran out. I think they were there about five minutes. Ran out, got a taxi, went to a five star hotel, and had to sit in the five star hotel drinking coffee and eating cakes for the rest of the night. They were afraid. They were sure there were ghosts around and everything.
So when you’re in a fearful situation, you project many things. You hear sounds and you think there’s a ghost around. You know, all this is happening. So what are you projecting? What’s your exaggeration again during that time when you’re afraid?
Because if you have the habit of exaggerating, Oh, this is really beautiful, this is really ugly, this is really good, this is really bad. If we have this habit, when we’re afraid, it’s the same habit. You’re exaggerating what’s going on around you that’s producing the fear. Are there any thoughts that keep repeating themselves in your mind? So you may find those repetitious thoughts.
I’m really afraid. I need to get out of here. Help, help. Which is not giving you any courage and strength. It’s pushing you down.
Yeah. Is the situation really dangerous? Or was that situation? Because you’re thinking about a potentially fearful situation. So was the situation really dangerous?
Did you exaggerate the danger of the situation? These are the things that you can use to analyze a past situation where you felt very afraid. Did it end up the way you feared? So, you know, remember, before you went into situation, you had a projection. This is the way it’s going to be.
Was it as bad as the projection? Was it as bad as the way you feared? Just think about having an operation, going to the dentist, these sort of things. When I was in Kopan last year, my tooth really started hurting me. It was really bad.
And I went to the dentist and he said, Oh, you need a crown. And I had heard terrible things about this. I was always really afraid of root canals. I heard terrible things about this. I thought, Oh no.
I haven’t been having any problems with my teeth for years, suddenly I have to do this. Alright, I’ll do it. So I went along and he, you know, had to do this and this and drilling. None of it was really very much, you know, I think thinking about it was worse than the actual dentist. But then we got to the point of two days before the crown and I was in excruciating pain.
Not when sitting like this, but when I’d go to bed at night, I’d lie down and this pain, just as I was falling asleep, would come like, you know, all down here and I couldn’t sleep all night. And all day we’re doing the Tārā retreat and I’m the only person leading this retreat. So from morning until night, and I am completely exhausted, go to bed at night, falling asleep like this. Ani Franz said to me, Oh, you are looking really tired. I said, This pain is so bad, I can’t sleep with it.
And I didn’t have any pain killers. So I was just trying to relax into the pain. It’ll be alright, it’ll be alright. You know, like this. But my fear of the dentist is worse than the pain.
So I’m not going to the dentist. So she said to me, You must go to the dentist. And so I went down and he x rayed and everything. No, no, it’s going to be fine. Had the crown put on, the pain was just as bad after the crown was put on.
So then, I’ve been through all of this, three weeks of all of this, then I decide this pain is so bad, it’s better to go to the dentist. You know, you get to that pain level where you think it’s better to go to the dentist. So I went to a different dentist. She x rayed and she looked at it. I was told this dentist, it’s a lady, very straightforward.
She said to me, Why did you have this crown done? And I said, Well, because the dentist told me to do it. She said, There’s no tooth above. It’s a complete waste of time. So I went through all of that time and expense and everything.
There’s no tooth above, so what was the point? And I said well should we save it? She said now we’re going to have to drill in through the gum, the bottom, because you’ve got a crown if you want to save it. And we’re going to have to remove the root, do this root canal. You should have had a root canal.
I said, Can we extract it? And she said, Now that’s going to be difficult because your tooth has been drilled down low. It’s going to be really hard. We need to cut and you need a surgeon. So I go back to Kopan thinking, The dentist or fear?
The dentist or fear? And I thought, it’s better to do it quickly, because the fear makes it worse. So when you go into the fear and the mind that the fear is bringing up, the fear mind is saying, Don’t do it, don’t do it, don’t go to the dentist, don’t go to the doctor. But actually there’s usually less pain when you go than the pain that you were afraid of, Right? So it’s the fear that’s making the pain, not the actual situation.
So did you exaggerate the danger of the situation? Did it end up the way you feared? Did it help me to be afraid? What good is the fear in the situation? Or did it increase the pain, the suffering, the problem?
This is really interesting to go into if you can remember a fearful situation in the past. Was it of value to you? Of course there’s good fear. Know, fear is there for a reason, isn’t it? When we’re walking down the road late at night and somebody’s behind you and you think, uh-oh, fear is there for a reason.
But often our fear is projected fear, exaggerated fear, not the one where we should be running. So do you listen to your heart and your logic instead of the negative projections? Which habit have you got? Because if you’re used to going into your fear, then you’re not using your logic and your heart. You know?
So this feeling of connection. Do you live in the here and now and enjoy what happens? So often fear is about the future. If I do this, this could happen, this could happen, this could happen. Sort of second guessing everything.
So do you just live in the here and now, in the moment, and enjoy what happens? Okay. Does anybody have doubt? Right. Jealousy?
Yeah. Yeah. Come off it. Now you’re trying to be perfect! Good.
Excellent. Well, nobody said they had doubt. You have doubt? Yeah. I do.
Doubt? Unbelievable. Yes, my sweetness? If you didn’t, because you’re lazy. Now we’ll do laziness a little bit later.
I should have done that at the beginning. Isn’t it? We should start it with laziness. John, write it down. If you want this and you’ve got a USB, Hannah will give it to you.
Does everybody know what a USB is? Grace? If you’ve got a USB, you know, one of these an m p threes or something that you can plug in, Hannah will put it in the USB for you if you brought it with you. If not, you want us to email it to you, Hannah will email it to you. Or if you don’t have email, you don’t have a USB, we’ll make a hard copy of it for you.
That sorts out every situation, doesn’t it? Is that okay? So, doubt. Again, you’re going into the feeling of the doubt. So how does the doubt feel?
And is it pleasant or unpleasant? Don’t start the meditation with needing to come to a conclusion, needing to accord with what you think is right. Know, just try to start the meditation with your mind open, present, and just investigating. What ingredients do I have available? What sort of food can I cook?
Right? We do that if we were cooking. So with the mind, what’s available to me? What am I bringing to the situation? So if you have doubt, how does it feel?
Not labeling it, you know that, Oh, this is wrong. I shouldn’t be like this. But does it feel pleasant or unpleasant? And are there any thoughts that keep repeating themselves in your mind? Because you can often have the same thought going over and over, can’t you?
I can’t do that. I’m no good at that. Wouldn’t mind being a Buddhist, but I don’t know if they’d accept me or if they’d want me, you know? So you might even want to become part of a group, but then you have the doubt that maybe they wouldn’t want me with them. So again, you create a separation between yourself and others.
Is it realistic to only expect the worst? Is it realistic to only expect the worst? So this is often what we do. The worst situation, the worst of yourself, but is that realistic? Isn’t that just another exaggeration?
Can you just do something and then hope for the best without thinking about it so much, without doubting, without all these thoughts? Could you just do something and then hope for the best rather than hoping for the worst? Could you change your habit that way? And then what about when you’re trying to make a decision? This is often when we have doubt, isn’t it?
Shall I go to this retreat or shall I go to that retreat? And then you look at that one in the book and it’s, oh, incredible, incredible, incredible. So I’ll just do Mahāmudrā. So often making a choice is difficult. So we put off the decision.
We have the choice and we put it off. Tomorrow, tomorrow, tomorrow. But does that really help? Procrastination, does it help you? It’s like me with the root canal or something.
You keep putting it off, but the pain is still there. So in that case, is it helping you? But also maybe you need the precious human rebirth, death, meditation. To think, I’ve only got today. If I’ve only got today, what do I decide?
There is no right and wrong decision. It’s just right or wrong for you. Okay? According to the principles, the direction of your life, what you want to achieve with your life, this is all up to you. So you make a decision according to what you believe rather than canvassing every friend that you have.
And then you find five say yes, five say no, and five say I don’t care. Where does that leave you? You know? Or somebody says you really should do this, and then somebody else says you really shouldn’t. You’re You’re more confused.
So better to check within. Do you trust your own decisions? So this is another step, isn’t it? That even once you’ve made that decision, do you trust it? If somebody else made the decision, don’t you often think it would be more trustworthy than if you made the decision?
So somehow we’re exaggerating their capability to do something for us, to make a decision for us. So do you trust your own decisions? Do you trust your own heart, listening to yourself and your logic? Can you accept making mistakes? Is it so crushing?
Buddhism says ordinary beings are born from negative karma and positive karma. We have to have some good stuff, isn’t it? So there must be some good karma in there, bad karma and delusion. So in that package deal, you will make mistakes. By the way, they will too.
Right? You will, they will. Why do you expect sentient beings, this is a projection and exaggeration, to be Buddhas? To be absolutely perfect, never going to hurt you, never going to do anything against you. Why do you expect that?
It’s an exaggerated perception of the world. So just as you make mistakes, they do. And it’s okay for you to make a mistake. Why not? Yes, Hannah.
What are you doing here? Oh, she’s giving away cash. Must be one of those free SUVs this week weekend. A USB. Oh, a USB, not an SUV.
It’s an USB. Colville store this weekend is giving away free something like that. We’re going to stop now and the decision was what to do with you at two o’clock. So since I haven’t finished, I think we’ll resume at two o’clock to finish the teachings. And then instead of having a half hour tea break, now I’m really piling on the pressure, at three to four we’ll do a discussion group and you can have your tea during the time you’re having the discussion group instead of having a break like that.
Is that okay? So maybe we’ll do three to three forty five discussion group and then we come back in here and then if there’s any particularly important things that came out of the discussion group you can quickly tell me And then we finish off and then you have time with Hannah. And then at five o’clock we have a puja. You may laugh Grace.