Dr. Robert Thurman

No, that's correct. But the certain way that we're attached to them is that we can't understand them. They are not us. They are a vast, in the case of materialism, which is our mainstream view in America nowadays. It's a vast material realm that is, you know, nobody can count all the fish in the ocean, all this kind of thing.

No, that's correct. But the certain way that we're attached to them is that we can't understand them. They are not us. They are a vast, in the case of materialism, which is our mainstream view in America nowadays. It's a vast material realm that is, you know, nobody can count all the fish in the ocean, all this kind of thing.

No, that's correct. But the certain way that we're attached to them is that we can't understand them. They are not us. They are a vast, in the case of materialism, which is our mainstream view in America nowadays. It's a vast material realm that is, you know, nobody can count all the fish in the ocean, all this kind of thing.

So knowledge is quantifiable, has to be, and you never will get to, in an infinite universe, you'll never get to the full quantity, ever. So our misunderstanding of the way things are has to do with our inability to be all right within everything, you see. And the key component is that we're ignorant, but we know we're ignorant. So therefore we're attached to being ignorant, actually.

So knowledge is quantifiable, has to be, and you never will get to, in an infinite universe, you'll never get to the full quantity, ever. So our misunderstanding of the way things are has to do with our inability to be all right within everything, you see. And the key component is that we're ignorant, but we know we're ignorant. So therefore we're attached to being ignorant, actually.

So knowledge is quantifiable, has to be, and you never will get to, in an infinite universe, you'll never get to the full quantity, ever. So our misunderstanding of the way things are has to do with our inability to be all right within everything, you see. And the key component is that we're ignorant, but we know we're ignorant. So therefore we're attached to being ignorant, actually.

And if we really realize what ignorance means, then we will realize that we don't know, that we can't be sure that we're going to stay ignorant, and then we can change our mind. Follow me? So it's that first beginning point. It's a shift. That's the big shift. We can know. And we can develop wisdom. And the wisdom can overcome that cause. It's like that's the antidote, right? But wait.

And if we really realize what ignorance means, then we will realize that we don't know, that we can't be sure that we're going to stay ignorant, and then we can change our mind. Follow me? So it's that first beginning point. It's a shift. That's the big shift. We can know. And we can develop wisdom. And the wisdom can overcome that cause. It's like that's the antidote, right? But wait.

And if we really realize what ignorance means, then we will realize that we don't know, that we can't be sure that we're going to stay ignorant, and then we can change our mind. Follow me? So it's that first beginning point. It's a shift. That's the big shift. We can know. And we can develop wisdom. And the wisdom can overcome that cause. It's like that's the antidote, right? But wait.

Then the next thing is the third noble fact. and the third noble fact is freedom from suffering happiness and this is what nobody i'm afraid really teaches well who teaches buddhism they all stick on the suffering and that's joining and terrorizing people and the buddhists themselves do that and they say oh i'm so happy i'm allowed to suffer That's nonsense! Nobody's allowing.

Then the next thing is the third noble fact. and the third noble fact is freedom from suffering happiness and this is what nobody i'm afraid really teaches well who teaches buddhism they all stick on the suffering and that's joining and terrorizing people and the buddhists themselves do that and they say oh i'm so happy i'm allowed to suffer That's nonsense! Nobody's allowing.

Then the next thing is the third noble fact. and the third noble fact is freedom from suffering happiness and this is what nobody i'm afraid really teaches well who teaches buddhism they all stick on the suffering and that's joining and terrorizing people and the buddhists themselves do that and they say oh i'm so happy i'm allowed to suffer That's nonsense! Nobody's allowing.

Buddha doesn't want anybody to suffer. He's compassionate. He doesn't want them to suffer. That's the whole point. The recognition of the suffering is just a way of starting to cure it. It's like when you're a doctor, if you go into the patient and you say, oh, you're a diabetic, yeah, yeah, you'll never get rid of that. Have you done the job as a doctor? I don't think so.

Buddha doesn't want anybody to suffer. He's compassionate. He doesn't want them to suffer. That's the whole point. The recognition of the suffering is just a way of starting to cure it. It's like when you're a doctor, if you go into the patient and you say, oh, you're a diabetic, yeah, yeah, you'll never get rid of that. Have you done the job as a doctor? I don't think so.

Buddha doesn't want anybody to suffer. He's compassionate. He doesn't want them to suffer. That's the whole point. The recognition of the suffering is just a way of starting to cure it. It's like when you're a doctor, if you go into the patient and you say, oh, you're a diabetic, yeah, yeah, you'll never get rid of that. Have you done the job as a doctor? I don't think so.

You're just taunting people, basically. Right? That's no good. If you see a patient and they have a problem, sometimes you may have to say, I don't know how we can deal with this. You know, get ready to move on to a new life. But, of course, that's a big problem. And that's a big problem for materialist doctors, because their train that all people have is the physical life.

You're just taunting people, basically. Right? That's no good. If you see a patient and they have a problem, sometimes you may have to say, I don't know how we can deal with this. You know, get ready to move on to a new life. But, of course, that's a big problem. And that's a big problem for materialist doctors, because their train that all people have is the physical life.

You're just taunting people, basically. Right? That's no good. If you see a patient and they have a problem, sometimes you may have to say, I don't know how we can deal with this. You know, get ready to move on to a new life. But, of course, that's a big problem. And that's a big problem for materialist doctors, because their train that all people have is the physical life.

So they don't know how to help them across that frontier, you know, which is actually not that bad. Once you let go, they actually, it's, you know, French you know they have an expression for orgasm you know what that is and it's a little death and a pretty mall and So that's but that's not what you're fighting to stay alive.

So they don't know how to help them across that frontier, you know, which is actually not that bad. Once you let go, they actually, it's, you know, French you know they have an expression for orgasm you know what that is and it's a little death and a pretty mall and So that's but that's not what you're fighting to stay alive.