And now Buddha goes one stage further. And he gets into the emotion behind the universe. And everywhere he sees people caught in personal emotions. People thinking that a situation is the way they are get, feel all happy about it, and then they think that the situation is bad and they get sad. The best way of understanding this is when Murshid says a defeat can prove finally to have been a victory, and what seems to be a victory might prove to be a defeat. So one’s emotion is part of what one, the way one sees things. One thinks, oh, this is terrible. Like one has parted company with someone. Someone’s left one and one feels terrible. And people there are people who feel they can just not live because the person they love has left them. It might be the best thing that could’ve happened, but if they’re caught in their personal point of view, it seems like a terrible tragedy.

And so once more, one is caught in an appearance and one’s emotions are all tied up with the appearance. With one’s judgement, because one is caught in a very limited perspective. If one could see from a vaster perspective, one’s emotions would be totally different. Now once you get into the consciousness of the emotion of the universe, your own emotions just don’t seem important any longer. For example, how can you jubilate at being elected president of your club when you know that there are people being beaten to death in concentration camps? It’s just sheer ignorance of what’s happening.

And how can you be depressed because you lost five thousand dollars that was stolen when you are aware of the tremendous jubilations in the heavens?

Consciousness, when consciousness reaches into the vastness, and when one sees that everywhere there's emotion. One can even see that a person is his emotion. Vulgar emotions. See people manifesting vulgar emotions. Sadistic emotions. Enjoying deceiving people. Selfish emotions. And then there are very self-sacrificing emotions. And then some jubilant emotions and serene emotions. Everywhere there are emotions. And what Buddha does is, of course, from the time that you overcome the notion of the personal self, you overcome any kind of personal emotions, like hatred, or selfishness, or self-satisfaction. And one sees that a lot of emotions, what one might call lure emotions, are related with the fulfillment of desire. And these emotions attune one to a certain pitch and keep one at that pitch. And when one is desirousless, emotions become very sublime. One’s love for people becomes very very beautiful. So one is passing, it’s a kind of chemistry of emotion, one is passing from the more lush emotions to the, one could say, frigid emotions. Like the emotions of a nun, or the emotions of the Virgin Mary. Very pure, impersonal, serene. And so if you want to get into the consciousness of the Buddha, that is the emotion that he is, that he IS, that manifests his being. You can’t see him giggling and even loving, he smiles, he doesn’t laugh. And you can’t see him breaking down into tears of personal suffering, not at all. No personal emotions. The consequence is the emotions become absolutely cosmic. It’s the emotion, he is experiencing the emotion of the cosmos.

And he calls it the cure. He calls it the curing, the healing of the wounds. One suffers because one desires. And this is the way to overcome suffering. To be free. Free from the self.

You know how a person can draw you into their personal emotions, their storms in their teacups, and their tantrums and their hysteria. If you get into the consciousness of Buddha, you can’t be stirred by personal emotion. You see it. And you can help a person to overcome it by the fact that you have overcome it yourself. And your peace becomes contagious and helps people to overcome their personal sorrow. Can you understand that Buddha said, “I have found the way to overcome suffering.”