Group meeting — 2 November 2014

Can I say your names so everybody knows everybody? Sherrod Toby Michael Astray Bill Marcello Robert Maya Nicholas Dave Gilbert Graham Yeah, well, we don't teach you anything here and we don't tell you anything. I understand that. What we do is point toward and ask you to look to where we're pointing to to see for yourself because no matter what you believe or what you've done, there's nothing that anybody can ever give you and there's nothing you can ever get. So try to get something and look in the wrong direction. And what we point to is not anything new. That's why we say there's nothing you can ever get.

You'll see it's the base of all the great traditions if you look closer. Thank you. And I would say there's nothing you can ever get. What we point to is the base of all the great traditions if you look closely enough. In Hinduism, for instance, they call it Advaita. Advaita translated means non-duality. And they just try to describe non-duality by saying it's one without a second. And they put one without a second on because even the idea of one implies that there could be other than one. So to cancel out any idea there's anything other than that, they say it's one without a second. You'll see the same thing in Buddhism if you look closely enough where they use different terms where they say it's non-conceptual, ever fresh, presence awareness.

And they add onto that just this, nothing else. And there's nobody, look at that man in the gate, who is not aware of being present right now. That presence awareness is right where you are right now. There might be all sorts of concepts going on in your mind that seem the experience, but they're quite a gap that you are already then. So there's nothing to seek and nothing to get. Just recognize and realize your natural state. Christianity and other traditions pointing out so-called truth or reality. I say it's omnipresence, omnipotence, omniscience. I'm talking about three things. Three aspects of the one. Omnipresence is total presence.

Omnipotence is total power. And omnipotence is total intelligence. And what they're saying, not three things, three aspects of the one, just like steam, water and ice are three aspects of H2O. And pointing out the totality, again, of everything. It doesn't leave room for you, me, or anybody or anything else. So that's what we're... I'm going to point to. You put it very simply. They call it non-duality. And those statements I just made point out there is absolutely no duality in non-duality. And people come here and say, yeah, I saw it, understood it. But then something came up and obscured it. And what we've just said, it's non-duality.

No matter what comes up. Could it be anything other than non-duality? Whatever comes up appears to be dualistic. But you've got to understand that's all it is, appearing to be so. Like in the manifestation. The manifestation is a dualistic manifestation and it couldn't be otherwise. There couldn't be day without night or silence without sound. Movement without stillness, winter without summer. And all the rest of it. You know. Go on. But don't... Didn't the ancients tell us when they realised that the manifestation is Maya, it's illusion? And have a look at that. You can see that for yourself because it is not a static thing. The definition of reality is that which doesn't change.

But this manifestation is transient. It's constantly changing. And you're no different from the manifestation. That body is a pattern in that manifestation. That body is changing right now. You haven't got the same body you walked into this room with. The soul is a guy in a man with a face. So we miss out on the simplicity of it and keep getting locked into the mind. To point out if you look at mind, is there such a thing as mind? Can anybody show me a thing called mind? You realise there's nothing there. Any substance or any independent nature you can say this is mind. All that mind is is thought.

And if you were mind, you'd be a particular thought. What particular thought are you? Realise that sense of presence And knowing that you are translates through the mind as the thought, I am. So I am is just a thought. We don't leave it as that, we add to that I am. Other thoughts, concepts and images and form a conceptual image of what we think ourselves to be. And what is thought, if you think in the mind, you investigate to it. Because one of the things we say is that the false cannot stand up and investigate. Have a look at some of these things we've taken as real, taken as a belief and say, when you investigate them they'll fall apart.

Because they can't stand up to that investigation. What is thought? You see at the subtle level you're thinking slightly, you'll notice there's a seemingly somewhat of a movement going on somewhere in that pattern you call it. And when it comes out as words, like these words are now, what's the... Isn't word sound? And what sound isn't sound a vibration? So all these thoughts are conceptual. And I think that's the point. Vibrating patterns of energy. Just the same as the body. I believe you are this body mind. But are you this body? Can you find a static point anywhere in this body that you can say this is where I began, this is what I am?

Realise if you look closer enough you can't find any more. And what is this body made up of? Can you find a point in the body that you can say this is where it all begins? What is this body made up of? You realise this body is made up of elements. Out of the air, earth, fire, water, space. Just the same as the elements around you. Which are all the rest of this manifestation. It can be broken down into energy. So this body is no different from it. It can be broken down into energy. Vibrating pattern of energy. All those elements can be broken down into subatomic particles.

Now can you separate yourself from those elements if you think you're a separate entity in a visual? Stop breathing. Take the air out of your body. Take the air down on the atlas. Take the water out of your body. Take the element fire, the body temperature. Get off the earth, get out of space. You realise you're not separate from these elements at all. They're all natural pattern, shapes and forms expressing. In pattern, shapes and forms we take the pattern, shape or form to be the reality. See, just vibrate. Just like all the waves that appear on water. Are they ever anything other than the water?

They're not decidedly separate, are they? All those ones can be broken down into vibrating patterns of energy. So you can't say you are the body or just mine. Look at it a little bit further into this body beginning. You'll say, I began at birth. But can anyone of you actually remember your birth? And you look at that day, you can't remember your birth. You can only go back as far as you can. You can go back as far as about two, two and a half. When the capacity of reasoning developed in you before that, and you look at a little child before that age, you'll see he's got no idea.

He's separate, or anything at all. He hasn't learnt any words or anything. He's seeing, he's hearing, he's tasting, touching, smelling. The functioning he's expressing through that pattern, life essence. He's been living that pattern, but he hasn't learnt any words at that stage. He's not discriminating anything. If he's hungry, he'll cry. if he's happy or gurgled, if he sees something and he's attracted to it and pushes something off, but he hasn't learnt any words and he's not discriminating anything. He's just acting spontaneously and that's right. So you don't remember your birth so how can you say you were born? And when did you begin? We'll go back as far as your father and your mother.

That animating intelligence energy, what I call intelligence energy, the life essence, the fapping and shaping and forming your father, enabled a sperm to form in that pattern, a microscopic particle. The same intelligence energy, fapping and shaping and forming and expressing through that pattern you call your mother enabled another microscopic particle that made them to form. And that oven was suffused with intelligence, it wasn't just in there, willy-nilly, it was suffused with intelligence because it attached itself to the wall of the uterus, it knew what to do. And the sperm was suffused with intelligence. It knew what to do, it swam to the oven. It wasn't just that dead thing, it swam to the oven and it knew what to do, it penetrated the oven.

And when that penetrated the oven itself doubled and redoubled and doubled and that blueprint that is you today coming in that pattern is what you are today. Where was the entity then that you believe yourself to be today that had it in you? Well, I don't think that entity had any sign whatsoever. There's always been that function, natural function, spontaneous intelligence energy. It's been vibrating patterns and forming that Buddha told you a couple of thousand years ago, they call it a cognising emptiness. And emptiness suffused with that intelligence. Not that we are cognising the emptiness, but the emptiness itself is doing the cognising. And you're appearing in that cognising as a pattern, certain form of peace.

Which is no different from the essence. It's only appearing to be so. And he made the statement that emptiness is form. Pointing out that this pattern, shapes and forms we turn around our lives and the form can be nothing other than the emptiness. Pointing out it's all of one essence. Vibrating in different patterns, shapes and forms and appearing to be different. But there never was any difference in it whatsoever. It's only seemingly so. We've taken on the belief that we are individuals, persons, and beings. Subtitles by the Amara.org community And then the ancients in their language pointed that out too. Where did the word person come from?

Persona, the mask. Pointing out that we've got this mask of identity on our self. Do we believe ourselves to be? Not the actual relative that we are. This little child starts to learn words. At about two, two and a half. Because I was saying the capacity of reasoning develops in these human forms. That's the capacity we have as more developed than what there is in birds, insects and animals. Things like that. The capacity of reasoning. And they have other natural capacities much more developed than what there is. The capacity of a bird has a capacity of seeing. It's much better. Eyesight is much better than yours and mine will ever be.

It can fly. We haven't got that capacity. But through the capacity of reasoning we've learned to build ourselves glasses and our eyesight is failing. The neck of an octopus or a telescope enables us to see that. This capacity of reasoning is very useful. But it's self-destructive when it vibrates out of way. It tells me I'm not good enough. I'm fearful. I'm anxious. I'm unhappy. And through that capacity of reasoning we've learned to build an octopus glass and things like that. Or I might have mentioned that before today. It's a version of memory. A dog has a sense of smell. The capacity of smelling is much better than yours and mine.

It's the sense of smell we'll ever be. Tigers, leopards, animals and the like that grow stripes and spots in their fur are natural camouflage. Do you think the little tiger cub sets out and says, I've got to grow a few stripes in my fur. It'll make me a better character. I'll let them say I'll grow a few spots. But it's the innate intelligence energy that fascinates, shapes and forms them and knows what is necessary for those particular insects and animals. Chameleons change colour. Insects can vent a well fire. All sorts of capacities going on there. All patterns, shapes and forms. All this manifestation. I call it intelligence energy.

I don't use the term God here because we can get confused with that term. Purely because it's the nature of the animal. It's the nature of the animal. It's the nature of the animal. It's the nature of the animal. It's the nature of the animal. Pure because we all come from different traditions and different backgrounds. Some of us could be agnostics. Some of us atheists. Some of us might be Christians. Hindous, Muslims, Buddhist, Jews or whatever. If I start talking about God you're related to whatever your traditional belief will be. And all the concepts that are in that belief get lost in what I'm talking about.

And we'll miss out on the direct pointing to the direct nature of what you naturally are. I use the term intelligence energy and you've got to realise that's just a concept trying to talk about it also. And when I talk about intelligence energy I'm not talking about your intellect because there are different degrees of intellect in this room. I'm talking about the same intelligence that's out there in nature. Have a look in nature and see the galaxies are formed out there, planets are moving around, earth moving around the sun, seasons coming and going, tides coming and going. Doesn't that imply that nature itself is suffused with other innate intelligence?

There's not some old guy out there in a cloud that if you pray to him he'll give you this or do that. If you do the wrong thing you're going to beat the hell out of him. It's suffusing every particle and you are no different from nature. You realise it's that same intelligence that's breathing you up now. It's beating your heart. It's growing your hair and your fingernails. It's digesting your food. Replacing cells with you. What are you doing about that as a separate entity? Just say that I grow a few limbs today or grow something or do this or do that. You don't. Fingernails or hair or I digest my food.

It's all happening spontaneously and naturally. There's no entity there that's doing anything about it whatsoever. We've taken on the belief there is. And we've never questioned that belief and so we're locked into it. And because and you see that all our problems come from dualism. Every ism that ever happened comes from dualism. Capitalism, communism, whatever other isms, idealism, all these isms come from dualism. And according to the outlander start there's absolute impoverishability and non-impoverishability. We've lost sight of that. To get back to that recognition of that state, just to investigate it and see. You can't do much with I or me. But we've added to that I or me events, experiences and conditioning, things that have happened to us are added onto it.

And so instead of us being that sense that I am-ness that represents, expresses as the sense, that sense of presence that expresses as the sense I am, we can't do with that I am-ness, we haven't left it as it is. We've added that I am-ness, events, experiences, and conditioning. So I'm Bob, I'm an Australian, I'm a good fellow, I'm not so good, I've got low self-esteem, I'm fearful, I'm unhappy. Have a look at this, the image you've got about yourself. And see it's built of concepts. And all those concepts come from past events and experiences. So we're constantly relating to a dead image. All those concepts and things are past.

So you see why we get into trouble. We're trying to relate from a dead image, and this functioning is spontaneous. It's constantly changing, constantly. Just like pulling a bucket of water out of the river. What's happened to the river? It's left it behind, going merrily along its way, and the bucket of water is sitting stagnant on the bank. And while we're relating to this image, the same thing is happening. Can't do it. How did this image come about? Well, when the little child started reading, you can't do much, he learnt words from his parents. Before that, the little child was reading, and the child hasn't got any words.

And you look at that and realise that every word you've ever spoken, or ever liked to speak, has been learnt. Or picked up along the way somewhere. You picked it up or let it. There's no word you were born with. If those words come upon you, you can't do much with I or me. So to give it some seeming substance, we have to add to that I or me, events, experiences and conditioning. I'm fine with that, I'm in good health. And going back into your mind, again, I owe you this mind, but you see it can't be the mind, because the mind is made up of thoughts, and all those thoughts can be broken down into energy.

Thinking is just a vibrating pattern of energy. And have a look and see how it vibrates. And you realise it's always vibrating in you, into the light opposite. If you're not in the past, which is memory, thought is, you're in the future, which is anticipation, imagination, that's all it is. And within that mind, it's constantly vibrating in you into the light opposite. Watch your mind and see how it does that. It's either good or it's bad, pleasant, painful, happy, sad, loving, hating, positive, negative. And the boundaries and limitations we're putting upon it are the word, which we've learnt. Good, bad, pleasant, painful. And Shakespeare told us that a couple hundred years ago when he said there's nothing either good or bad, but thinking makes it so.

There's this problem in thinking, and thinking in concepts and words, we're putting boundaries and limitations on that which is unlimited, which is the totality. And that's where all our psychological suffering and problems come from. And belief and separation. And it needs to be questioned and looked at and said there's nothing there with any substance to make it. All our problems are problems of this so-called ego. Because a little child, you know, hasn't got any ego until he learns those words. When he learns words like I or me, and his parents fussing around him, and you're telling him you're Little Johnny, you're a good little boy, and he learns these words, I, me and Little Johnny, which he didn't have before.

Then he starts to reason. Before that he was just looking out there and seeing everything how it is. Now he's reasoning that doesn't fit Little Johnny. That is different from Little Johnny. I am Little Johnny, but that's not I. That's not me. So then he feels separate from it. And with the separation comes insecurity and vulnerability. And that's when our third text leads to us because we've taken on this belief now that we're separate. We're separate individuals, persons. And we haven't only got that belief ourselves, it's reinforced by our parents, skills, society, and nation. They reinforced that belief. And we're reinforcing it ourselves. The belief we're separate.

So feeling separate, we feel incomplete. So we're looking out there to acquire, to amass, to accumulate, and add to whatever we can, which we think will make us whole. Good job, good relationship, well and well, all these things. Acquire, amass, accumulate, add to. It'll make us whole and complete. We never ever stop to have a look and see and realise that we're never separate in the first place. But there have been people down through the ages who have recognised that. And that's where this message comes from. It's been carried along all the way through. And it's anybody's point of taking. If you like to pause long enough and look into it and investigate it.

And so I say that's where all our psychologies are suffering comes from, this belief in this ego, this self-centre, this reference point. We say here, if you look into it closely, that the ego is a total fission. It never existed at all. It's a conceptual image we've made up and believed in and given some sense of reality because of that belief. Another thing we point out, that the belief is never the actual belief. You want to question all your beliefs because they're not the actual. Look in your dictionary. The definition of belief is unquestioned acceptance of something in the absence of reason. Acceptance of an alleged fact without positive knowledge or proof.

Put all your beliefs to that test, you'll see there's not many beliefs there. It won't stand up to that investigation. So we take on this belief we've separate and lost our spontaneity. That little child was functioning spontaneously up until this reading developed. Then, with the reading, he thinks we know better. We think we're much smarter than the natural intelligence energy. Okay. So we lose our spontaneity after all. And when we lose that spontaneity, what do we do? We're relating constantly to the me. So you see, all our problems are problems of relationship. Relationship or relativity is dualism. So we've taken on this dualistic stance. Both ourselves and our parents.

And all our suffering comes about from that. And if you look at it, there's only me that can be unhappy. Only me that can be fearful. Only me that can be anxious or depressed. So me is the cause of my anxiety, my depression, my self-pity, my unhappiness. And yet, they're the effects of the cause of me. And that's all that so-called karma is. There are all these stories about karma in the so-called spiritual circles. That's what karma is, it's cause and effect. But what happens if I question it and ask myself, can there be an effect without a cause? And have a look at it.

If you're not relating to a cause, where can the effect lie? It must move on. It's got nowhere to find. But we're related to this conceptual image, so it stays there. And all the anxieties and fears, they carry on because of that. Have a look at nature again. You'll see that nature is a dualistic manifestation, as I pointed out before. Couldn't be dumber that night of silence without sound. But there is no ego in nature. Nature hasn't formed a reference point of ego. So day is never fighting with night. Silence is not fighting with sound. Winter is not fighting with summer. And stillness is not resisting movement, or weather, the other way around, whichever way you put it.

Nature is constantly vibrating in the interloperate, obviously. It's opposites, opposites, opposites, opposites, opposites. But it's not attaching or fixating on any of it and get locked into them. If we fixate on something, we get locked into it and it defeats the hell out of us. When we were kids, fixing stones will break my bones, but names will never hurt me. You get a dog with a stick, soon the bruising starts to heal. Somebody calls you a couple of nasty names or something, what happens? You hang onto it for weeks, that's what they said about me, months and years sometimes. And suffer according... Beating ourselves up with the word, with the word which can never hurt you.

We never take any notice of that statement. As the Shakespeare told us, not anything is good or bad but thinking makes it so. The saga told you nothing can trouble you except your own imagination. You're all pointing out towards all your problems is this thinking. Things about this. So that's what happens with us. Something comes up. Instead of acting on it spontaneously like we used to, but related to the mere memory. And something comes up, oh I like this, I had a good experience with it, I like it. We don't want the good things to go. We want to be with the good things all the time.

Not realizing this manifestation is transient. No matter how much you cling to it, it's going to move on. Like everything goes. And it's there, we don't want it to go. So what do we do? We resist it. Trying to keep it deep in the mind, we resist it. And don't you realize that any resistance is conflict. If you're in resistance, you're in conflict. And conflict is disease. If you're in conflict, that's disease. It's uneasiness, that's disease. If you're in anger, fear, self-pity, resentment or depression, that's uneasiness. That's the conflict, you get it? Something comes up, again. We're related to the mere memory, this thing. We don't like this one.

And immediately jump on that. We don't want it. Again, there's resistance, conflict and disease. That's what's going on in our life all the time. Have a look and see for yourself. All this conflict and fear and all that. It's not going on because there's some resistance or conflict going on. It's uneasiness. You must recognize from that that the cause of all your problems is the belief in this ego, this self-center, the weaponry. It wouldn't be imperative to have a look and see whether it's got any power or any independent nature, whether it can stand on its own. This me of memory, that's all there is, a me of memory.

Intentionally. Why, I should look at it this way. You're seeing right now and you're hearing right now. Isn't that a fact? When you opened your eyes this morning, did you say, now I'm going to start seeing and did it just appear gradually, a little bit and a little bit? Or was the seeing, the total seeing, near immediately? And we think, because we've never investigated, that that seeing is changing. It was the same thing you had yesterday, last week, last year. The seeing hasn't changed, but the content. The content has changed. The content is continually changing. Same with the hearing. Woke up this morning, the hearing was there and somebody caught him.

Now asleep, the hearing would have been there. And you realise it's the same hearing. The hearing and the seeing, just like your breathing, your heart beating, the cells being replaced, it's all spontaneous, natural functioning. So the seeing is happening. But ask yourself this, does my eye tell me I see? Is my eye saying, look at this, Bob, or look at that? My eye can't say anything at all. Just like my heart doesn't say, I'm beating, have a look at this. My eye can't say, I see anything at all. So the seeing is happening through the eye and it's translated by the thought, I see. And the thought is just a vibrating type of energy.

It translates as I see. The same with the hearing. The hearing is happening through the ear. The ear is not saying, listen to this or listen to that. It can't say anything. It's the instrument through which the hearing is happening. And that instrument is translated into the thought. The thought I hear is through what we call this instrument, we call the mind or the thinking process. So the seeing is happening and the hearing is happening. But ask yourself this, remember when the thought I see comes up, it's no longer just a bare statement I see. Remember what we've added to this thought. So it's me, Bob, the Australian, the good fellow, all the conceptual images of myself now thinks it has the capacity of seeing.

The same with hearing now. Me, Bob, the believer in it now thinks it has the capacity of hearing. So this conceptual image of the betterment of myself now thinks it has the capacity of seeing and hearing. But have a look at that. Investigate that. Can the thought I see actually see? To do that, close your eyes, look around the room and see what you can see with a thought. And look at that and realise, no, the thought can't see anything. Same with the hearing. Put your hands over your ears and see if the thought I hear can hear. The thought can't hear and can't see.

So is the thought I am aware? We hear this word, I-awareness, and we know that awareness is there. We've got the label on it, awareness. Is that thought I am aware? Is that your awareness? Is the thought I am aware can't be aware? Is the thought I choose, is that the choice you make? We think we choose our thoughts. Why the hell would you ever have an unhappy or miserable thought if you could choose them? So you see, this thought I've entered into this ego can't see, can't hear, can't be aware, can't choose, can't do anything. It has no substance or any independent nature whatsoever.

And see that. Take that life essence out of that body, that intelligence energy out of that body. How many thoughts does it cause you? You've got the eyes, you've got the ears, you've got the brain, you've got the heart, you've got the lung, all the organs are there. But no life energy animating and explaining to it. You can't move a finger, blink an eye, or do anything at all. Just like your computer's got all that information in it. Turn the power off. What information can you get out of that power? So it's that power that animating intelligence uses to drive, vibrates, patterns and shapes this total cosmos of universe spontaneously and naturally and ethically.

It's doing it all. They give credit where credit is due. And leave this empty to do all these things it can't do us. Deep think. Is that life essence that's doing it all? This room was an idea in somebody's mind once. The art on the wall was an idea in somebody's mind once. Television, the computer, all these things were ideas in somebody's mind once. And people say, I did that, I made that. But could they have lifted a finger, turned a screw, blinked, done anything at all, drawn a line in the picture, without that life essence expression through that body? So you see this belief in entity we put so much energy into in the belief and suffer according to the cause of that belief can't do a thing.

It's a total fiction. And without that, you see people believe the art of putting on. But have a look at that. See for yourself again. People have been on the path, believing in time. Time is a mental concept. Space is just another conceptual image in the spontaneous mode that's taking. So if you see there's time and space, there's no duration, no volume. Can there be a path if it's spontaneous? And can there be a destination? You realize without time and space, there can't be a path or a destination. Where does that leave you? Have you disappeared right now? Doesn't it leave you present and aware right spontaneously in this moment?

So while we were believing in this entity, we've got a beginning because we believe we were born and we believe we're going to die. And in that duration in between that, we take that to be time and suffer accordingly. The recognition that there is no entity there. There is no person there. There is no person there that has any substance or any independent nature. It's just life continually and spontaneously and naturally expressing itself. And expressing through that pattern, shape and form which you call you, which is a unique expression. It's all different unique expressions. Patterning just like the tree, the bird, the earth, the planets, the stars and everything else.

A unique expression. Like that pure intelligence energy. And they play, come and go, play and disappear. But the essence itself is never contaminated or corrupted by anything that appears or expresses. That's true. And you are that essence. You've never been anything else. That's what we find out. Ask it, have a look at it, question it, tell us all about it. Live it. You're free to talk, free to wake up and say what you want to say. Well, is there a difference between Advaita and Advaita Vedanta? Well, I think they mean the same. I'm not sure. I couldn't care less. But I'm not sure because Vedanta is the end of the Vedas, you know.

And Advaita is a non-duality before the start of the Vedas. Anyway, it hasn't got no beginning, any beginning or end. Labels, we're not concerned with the labels. We get lost in the labels. Have a look and see what they point to. And that's, they make differences out of what we're talking about, really. They call it Neo-Advaita. How many Advaitas are there? What's the name? Think of Advaita, this sort of Advaita, that sort of Advaita. Once you get into the labels, you're never satisfied. You know, Bob, you talk about spontaneous a lot. And one of the reasons why it would be spontaneous would be because we can't stop.

You know, everything's arising around me. I can't stop that. Thoughts arising, I can't stop that. So I felt, you know, the... So you once said to somebody here when they were talking about the Vedas, you said, is there anything behind that? All right? Okay. So I was just mentioning this to someone the other day, that that's spontaneous, you know, that, well, you can't stop it. And they articulated their position rather well. They said, well, it's not spontaneous, really, because there's some... If I'm hungry, that's not spontaneous. There's something causing that, you know. And I can see where they're coming from with the cause, effect of the negative.

So I think that's the point. That's that's the whole point of the Vedas, is that it's the cause, effect of the cause, world they live in. But in fact you really do mean that, you know. There's no... There still isn't anything behind it, is there? No. Everything's fresh and new. Yeah. Ask yourself, when does now begin? You must say it's beginning right now. And even as you're saying that, it's ending. And if they're ending right now, it's the beginning again. So it's all spontaneous. Seeming continuum. And that's what gives us the concept of time. It's seeming continuum. Yeah. And seeming it to have some function.

And... Yeah. So that's the point. I mean, it's not spontaneous. behind it. Constantly fresh. That's what I said in that Buddha statement I made at the start. Non-conceptual, ever fresh presence of the earth. It's exactly that. It's ever fresh. It's not time bound. When you look at time, ask yourself, is there a past if I don't think about it? You don't pause a thought. Can you say there's a past or a future without a thought? You can do that right now and have a look. And you'll say, no, I can't say anything at all without a thought. But same with the future. Anticipate and imagine the future.

That's all the past and the future are. Anticipation, imagination, light and the presence. I understand all this intellectually and I do have glimpses of it when I'm feeling really in tune and I'm feeling light. But then I get bogged down in this search for direction. I feel like this lack of purpose in life. It's always the search for meaning. And then I feel like, oh, my life's so boring. And, you know, it's like this loss and this search. So how can I get away from that search for direction and meaning? Well, as I say, search for meaning, you've got an idea or a concept that there's some future timing in.

Yeah, it's just kind of impatience that I feel like I should be doing something, but I don't know what I should be doing. Well, you need to take another step. You need to take another breath. Do you think about that? If you conceptualize that and try to do that, well, I've got to take another breath. But that's spontaneous, isn't it? You need to expand or contract your heart. Now, can you tell me what your next thought is? If you recognize from that, you know, you believe in it, you think you'll do it. But the thought is spontaneous also. This thought will come up. And, you know, whatever you'll act on it, it'll work out because that'll be the direction you'll go in.

Spontaneous, natural, emotional. But just stop trying to grasp onto this desperate search for meaning. It would require a self. And it's probably one of the ways that the self keeps generating itself by creating time because it can only exist in time. As he says, a meaning for whom? It's like I want to create something before I die, you know. It's this kind of big... The ego wants to create something before it. The ego won't create anything. The natural intelligence might seem to be fashion, shape and form some creative idea or creation, you know. But that'll come up spontaneously naturally also. How many of the great inventors and things like that, saying, I'll try to work something out in my mind and gave up and went to sleep and woke up next morning and the answer was there?

That intelligence, no intelligence is anything. It just knows what to do. If there's anything creative going to happen there, it will happen. Just be open. The thing is to be open to it. Instead of trying to work, putting the brakes on it, limitations on it, by the thought or the word. You put the boundaries on it with the word. Just relax. You know, you're not sure of stuff. Yeah, relax. When people say, how do you relax? I'm just talking out of ear. Or let go. How do I let go, people will say. Well, take a breath and hold your breath. And hold it as long as you can.

When you can't hold it anymore, let me know. And it's just such a goodness. Do that. Yeah, I know what you mean. Holding your breath? No. Well, it's very literal. When he says, hold your breath, that means hold your breath. There's a good reason why he asked you to do it. And then put your hand up when you need to take a breath because that just points to the spontaneity. You know? That's just spontaneity. So all the thoughts you have about the game. These little things that he gets you to do, like look in the mirror and, you know, close your eyes and ask. I have the talking stick.

That's all right. Why I told you I'd sit. The reason is he asked you to do that. Okay, I did it, right? You all right? Yeah, I did it. You all right? Mm-hmm. When you hold your breath, hold it as long as you can. And hold it as long as you can. You know? Hold it as long as you can. And hold it as long as you can. And hold it as long as you can. And hold it as long as you can. And hold it as long as you can. When you hold your breath, hold it, put all your thought power into holding it, comes a time when you can't hold it any longer.

And spontaneously you start to breathe. Now, people say I can't let go. But, you know, in that spontaneous, you didn't have to try to let go. The let go happened naturally and spontaneously. And you see that'll happen with all the other spirits. Yeah. Not a matter of people trying to let go or trying to relax. It's naturally and spontaneously there. It's allowed that. It demonstrates that the so-called power of thought hasn't got any power. You know, the idea is hold my breath. And it comes, there comes a point where the natural impulses to breathe. It overcomes the seeming power of the thought. And one needs to see that and recognize it for yourself.

Otherwise, theory, theory and, you know, somebody else knowing that is useless. Mm-hmm. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. because it's clearly and obviously not the body-mind scene, it's that universal me. That's the instrument through which all these things appear on the surface. But without that life essence expressing through that instrument, what is it? Not in court. Break down, go back into the essence. And things come up and we say, well that's not it or I lost it or something.

But recognise that it's all non-duality. There is absolutely no duality. We think we've got to change it, alter it, even what's coming up as an obscuration. It's still pure non-duality. So it takes the sting out of the meaning you put into those words or concepts. They lose their whole, just left as they are. Leave everything as it is. Left as it is means unaltered, unmodified, undirected. And it moves on. Just as in nature. Nature doesn't hang on or cling to anything. It's a seeming, it is a dualistic manifestation. It has no substance or any independent nature. But it appears to be real. But the ancients told us, it's mire, it's illusion, it's only appearing to be so.

It's a phenomenal manifestation. The definition of phenomena is that which appears to be. Pointing out that any phenomenon is appearance only. The ancients knew that. The opposite of the phenomenon is the noumenon, the unmanifest. The dictionary of noumenon is that which is. It's the unmanifest which is the reality. That's the base in which everything patterns, shapes and forms. It expresses on and in. And that's spontaneous also, doesn't it? People talk about billion light years and blah blah blah. But what's the reference point? Where's the point of that all being in? Can I find a point? Something that so-called has a beginning must have an end.

But the spontaneity doesn't have a beginning. It's beginning right in this moment and ending right in this moment. That's eternity. Not some billion light years or six billion light years, whatever that may be. This is eternity right now. Recognise it. We're cognising emptiness. We cognise it. We've had taste of it all through our life. And it suddenly gets obscured. But recognise it. Recognise it hasn't changed. It's still there. What's appearing on it and disappearing on it comes and goes. But that has never changed. Unaltered, unmodified, uncreated. It just hasn't. Could someone else's life be more interesting than your own? I don't know. Do I? Do you?

Obviously not. Your life? Your life itself? So how could someone else's life be more interesting than yours? But is there somebody else's life then? Oh no, it's a life. There's an saga that says there is only life. There is no belief, there lives a life. So what are the patterns that it expresses? Very ordinary, very brilliant. There are all sorts of different ways it can express. It's still that one essence that's putting all the shapes and forms and the energy that it draws. So the value of goodness is just part of that duality really, isn't it? What? Value in goodness. Yeah, and badness too. If they're seen as the one, then there's their sting.

They still appear but won't hang around. Like, everybody in this room will have a concept about you. And you will have a concept about everybody in this room. And you've got a concept about yourself. Which concept would be right? None of them. None of them. So that means there's nobody superior to you from that point of view. Nobody inferior to you. And what would you want of the other person? It's all in this conceptualising. We believe somebody has something that we want or need or should have. If you haven't got that concept of image about them, you know, people go to war about these concepts and ideas, you know.

Think they've got more than I've got, and I take them over and get it from them and things like that. So then what has got goodness? What's the concept of goodness then? Well, as it says, it's all good if you like. It's all energy expressing in different patterns, shapes and forms. But Shakespeare told you there's nothing either good or bad, but thinking makes it so. It's only the conceptual idea or concept you've got about it. What in the world is goodness? Just one essence appearing and expressing as everything. Non-dual. There's a lot of pressure to be good. Hmm? There's a lot of pressure to be good.

Yeah. Think of it as a natural love of being, if you like. It's all that love of being. We call that goodness, well abandoned, the bliss of being. It's that chitinanta, existence, consciousness, the bliss. Existence as being, consciousness as knowing, and the bliss as loving to be. We're all love to be. If that love to be or goodness is not shining, it's the color of the light that shines based on death. Shame, that's why. Thank goodness. So, what do you call it, social life? B Yea, that's what life is. It's happiness and that its happiness. Saana Goldberg Agreed. Virtues are a precursor of destruction. That's a necessary altered perception.

You see, when the этотian Khalifa sets out, cause a seemingly obscured body I read in there, is happiness and unhappiness in there. But left as it is always there. It's always there. It's there right now. What's stopping it from expressing? So, what's guilt then? Guilt is something that's taken on by the me, the image. The mind and the belief in this image functions always in the interrelated opposite. See, they're good or bad or somewhere within that range. Pleasant or painful, happy or sad, always within that range. And the boundaries, we're putting out the good, the bad, the pleasant, the painful. But if it's just a spontaneous functioning, there's nothing neither good or bad, as Shoshana said, but thinking makes it so.

Now in nature, nature hasn't got any boundaries or labels. As Banke told you a couple of hundred years ago, he said, he called it the unborn Buddha mind. He says, everything is perfect to resolve in the unborn mind. And it is. Nature is, to our point of view, from some point of view, it might seem very chaotic and terrible, but nature is constantly resolving itself. Quite natural. Tsunamis will come and blow the place away. Well, they blow themselves out. Fires will come, burn it out. They burn themselves out. Ice ages are... There's been before, you know, all different ice ages and global warmings and things like that have happened.

Civilisations have risen, played around and formed. A whole lot keeps going on and on. These patterns, you know, things will pattern, express through these patterns. Do what's necessary to be done, or what seems to be necessary to be done. But it's not only what we do, this day. Like, take the First World War, which there were 60 million people killed in that war. Two million. The people were all over in Europe, all the soldiers and that were over in Europe. They came back to their natural countries, and with them they brought a thing called the Spanish flu. Took them back to all the countries. And that wiped out 80 million.

A little microbe. Same intelligence as in the paper shirts there. And down through the ages, that's always been. There's been bubonic plagues and things like that have wiped people out. Things that they wanted to carry on. So, don't we think we're so important? You are important as that unique expression, but not as the individual, as the persona, the person. Because belief in that persona, you're going to get yourself into trouble. You're going to suffer. You're going to fear for all ages, depressed and unhappy. I'm looking forward. And our whole education just goes into the specialness of that, you know, your opinion is important to us.

And that's our education now. That's our education. That's our education. That's our education. That's our education. That's part of it. Well, that's part of it functioning also. I'm able to be educated. That's part of the human, semi-human reasoning, the capacity of reasoning. And it evolves as it goes along. Look at us in our lifetime, ours. It's in the evolve. The consciousness, the concepts of, or the idea of being more conscious or less conscious, like even in our path. I know you said before there was no path. There's no path, but even things like entities that can attack us and things like that, or, you know, even the things like the angel realms and stuff like that.

The what? Angel realms. Do angels exist? You know, that sort of stuff. Are we ever really in danger of being attacked by demons or extraterrestrial entities and things like that? If you believe in them, you could be. So there's no going against the angel realm? No. There's only a devil. No, like, I mean, see, you can conceptualize or dream up anything, but there's only the one essence. You often use the term one expressing there's everything involved. And that can be God or intelligence or... And all those... Those things he's all about, you know, in the manifestation. They can be seemingly real in the happening, shaping, and forming, but their natural essence is nothing more.

They have no substance or any independent nature of themselves at all. All valid in the reading, just like a dream is seemingly valid. But you go to sleep at night and you dream. In that dream, you can see yourself, you know, in a house or in the hills or in a boat, anywhere at all in that dream. And anything like that. You can see other people in the dream and you'll see yourself talking to them and interacting with them. When you wake up, what happens in the dream? Doesn't it all disappear? And you, the dream character in the dream that's doing all these things, has disappeared along with it.

And you're left with this dream character. Now, when did that dream have any existence? Any reality? It never ever did. This is the same, this is the way you dream. And then, out of this you've been... While you're in it, it seems very real and very substantial. You recognise that you are being left in the expression of truth. So enjoy it, you know. And that's what happens. You'll do what's due. And not relating it to the me in memory, but a natural relation, a natural spontaneous functioning. Instead of a contrived effort, or a contrived dream. Or a contrived activity, or things like that. That's what I'm saying.

Let it rest in its uncontrived spontaneous naturalness. So what is boredom? It's just part of the same stuff there, isn't it? Who is bored? Because it's got something to do with time, doesn't it? It's a concept of time, isn't it? Ask yourself, who is bored? Then you say, well, it's me this morning, isn't it? Then you say, well, wait a minute, let's give you a chance. Well, who is... Where is this me? What is this me? Give you another chance to look and see. If you can find anything with any substance or any independent nature, it can be bored. And that very looking and trying to find it will take you out of boredom.

There you go, you'll be done. The activity won't be bored. That's what I was going to say with the boredom. It's coming here, it changes that. There's always something to do. There's something that just makes it more interesting to have a little investigate this, you know, into where is this entity that's bored. Something to pass the time. Yeah. What can I say? The time is spontaneous, isn't it? It's only a me that can be bored. And me is a resistance to what is. So boredom is like a judgement. I don't like this. I need some stimulation. I want something different. I want everything to be different.

Yeah. I know, I understand that, but I keep forgetting it. Sometimes I remember. When I'm not bored. Yeah. I'm bored. You can lead a horse to water, but you can't make it think. If the horse is thirsty, it'll walk. When you're bored, ask yourself, what's the next thought? See what your next thought is. Another thought will come up, sure do. Then step over that and say, what's the next one? Yeah, I'm probably feeding it because I keep thinking all my life that I'm bored. I'm feeding it. That's right. And I come back to that. It's like I'm lonely. Then you just, it's feeding it. It's that thought, isn't it?

And it just gives strength, makes it stronger. And then you distract yourself and forget about it for a while. And they say, I'm lonely. You create that situation. There's never, there's never any loneliness. You know, you can commune, commune with a cat or a dog or a star or a related grass or a little tree or something like that and you're communing with something, you know. Not isolated or alone at all. When you're saying you're isolated or alone, separate yourself. You know, it can be. It can be. It can be. It can be. It can be. It can be. It can be. It can be.

It can be. It can be. It can be. It can be. It can be. But the one essence of living and living is to recognise that life isn't simple at all. Robert Williams said, well, he thought the worst thing was to be lonely, to be alone, but then he realised that the worst thing was a being lonely in a crowd like what we have… Well, you can be. You separate yourself. If you think you'll only look around, just smile at somebody on the street. Smile at somebody? Yeah. And they'll either smile back or frown or curse or something. So you commune with them. I was doing a delivery in Fitzroy once and I said hello to a bloke in the street and he said, Oh, shut off you poof.

That hurt me, Bob. I'm carrying it round. That's got the lovings. Very well. That's got the lovings. Yeah, there's some connection there. Sometimes people do see right through us. Glad you're back. Confirmation through existence. That was. I was there. Confirmation. But even in recognising this, you know, people will not have the same concept about you because they'll recognise there's no resistance there and they'll communicate with you more easily and readily. While we're going along with this concept about ourselves, people recognise or notice the resistance. And you can see where everybody's coming from when you're in that viewpoint yourself. Recognise what they're all calling in resistance.

We don't like people like that because we think they've got an image problem. Well, they have. That's all the problem is. Conceptual image. How's the emptiness? Empty. I'm cognising. I use the metaphor of space. I take away in us. Saying it's like space. Space is empty. And all this manifestation is nothing but the content of space. So-called things. When they say, no thing, I'm talking about a vacuum or a void, but no thing. That shape and form of the things is not giving any meaning. Now, all this manifestation is made up of things. Space is full of things. Space is empty. And can something come from nothing?

From no thing? Why, something can not come from nothing. Because all the things that are appearing in it are nothing. No thing also. Only appearing to be different. So it's always and ever that cognising emptiness. That has no beginning, no end, no birth, no death, no time, no space, no past, no future, no height, no death. But you can't negate it. No one in this room can say, I am not. Even if you try and tell me you're not. You must recognise something there is enabling you to say, I am not. It's non-negatable. But you can't grasp it. You can't grasp it. That's what they say in the key of the sword.

Can't cut it. Fire can't burn it. The wind can't dry it. The water can't drown it. Purely and simply because it contains all of those things. None of those things can ever contain it. You can't contain it. It contains you also. I believed in you. I believed in you. But you is it. It's all written in you. It's like trying to find yourself. You can't find yourself cause you know you're not there. Did you ever lose yourself? That's right. It's not who am I but where am I? There's no time to look for who am I. Who am I? Try to form some concept of rasa.

Instead of asking, who am I? Who am I? Who am I? What am I? Who am I? Who am I? What am I? What am I? What am I? Who am I? Who am I? What am I? Who am I? Who am I? What am I? What am I? Who am I? Who am I? Who am I? Ask yourself, who was asking that question? Who wants to know? Yeah. Who was asking that question? You realise that the question, who am I, is the very questioner. The questioner and the questioner are the same thing. They're vibrating patterns of energy. You can't be a questioner without a question.

You can't be the questioner without a questioner. So they cancel each other out. If they cancel each other out, you don't have to look anymore. They don't realise that. They keep looking for who am I, who am I, who am I. Like a dog chasing its tail. Pardon? Like a dog chasing its tail. Seeing, hearing, tasting, touching, smelling. The eye is yellow. It gives us something happening in its image. You're seeing life. And the thought comes up, I see. As soon as that thought comes up, you're formed to see it, a subject. The eye sees, becomes me and seeing. That becomes a subject. And the eye sees the chair or the table, it becomes the object.

So seeing is seemingly divided into subject, object, duality. But can there be a seer without seeing? Can there be a seer without seeing? The eye can't be a seer without seeing. Can there be the seeing without seeing? You can't be the seer or the seeing without seeing. So seeing, now it's seemingly divided conceptually. In essence, it's never divided. It's the same with the thinking. I think. Can there be a thinker without thinking? There can't be. Can there be the thought without thinking? There can't be. So it's not divided. Tasting, the touching, the whole lot. Seemingly divided, it never was, never could be, never will be.

Subject, object is dualism. Every isn't. But then it comes about because of dualism. Capitalism, communism, idealism. This isn't, that isn't. So what is asking the question is the same as the asking. Yeah. Question is the question. Question is the question. Not two. It's the same as there's no seer without seeing. No seeing without seeing, not two. But why? Why? Why not? Why not? Expresses whichever way it does. Expression is there. But how real or actual is the expression? Because of the thing. When you look at it. Where does the dream go when you wake up? You realise the dream was never there. What were you before you were born?

As I say, the same as they were nine months before conception. People ask the question, who am I? And it's kind of madness really if you think about it. Because, you know, who's going to answer that? It's like going to the bathroom and looking at yourself in the mirror. If that reflection of yourself opened its mouth and said something to you, you would shit your pants. You would sell the house. You would make a living. You would go to another city, another country and try to flood it out. It'll never do it though. That's the point of the question, isn't it? If you can't answer it.

There's no point to the question. If the point you're making is... Who can answer it? So it's like an amnus. Who am I? It's really the amnus. That sense of presence translates through the mind as the thought I am. And what is I am? What is amnus? Isn't it part of the verb to be? Amnus, isn't it? So I'm just pointing out the beingness. You call God the supreme being. If you use that term, you call yourself a human being. Take away the label supreme. Take away the label human. Try and separate the beingness from that word. It complies to everybody in this room. You can put these labels on anybody in this room.

You know what they are? They're just pure being. It's being a Jew. We know that now. It's being a carpet. Being you. Being me. It's a concept we've learned to put onto the beingness. Negate the beingness if you can. And the non-sacred sense can just say I am not. You can say it. You can shout it as loud as you like. Try and knock that. And that's right. We're being, pure being. But then when we get into the mind, we think we've got to be, we're doing this practice and that practice, we've got to become something. And becoming implies a future time. It's moved away from omnipresence, total presence, into the idea of a future time.

No such thing. So Bob, right here, right now, there is no time for cause and effect. Even though it's been very helpful for us to understand how things work around us, right now, there is no, there really is no time for cause and effect. So my friend who said, are they hungry? So it's not spontaneous because it was caused by the hunger. There is no place for it to exist. Where would it exist, this cause? There is no way for it to exist. So when you say it's all spontaneous, I say it can't be stopped by me. So any other things you'd say about spontaneous?

What this word means? Where do we get it? Well, spontaneous means, you know, spontaneous means it's just as it is. Now, is is another part of the verb to be. Am, are, is. I'm just telling you, everything is as it is. Unaltered, unmodified, undirected. And in the spontaneous, it's constantly changing. It's transient. It's not static. There's no static point anywhere. Constantly, constantly changing. And it's fresh and new. They call it ever fresh. It hasn't got any duration to linger as time. Because it has a limit. As you're saying now, as you said, that's already gone, isn't it? Conscious awareness, like compared to, you know, human beings, the only beings with conscious awareness, like compared to the couch or the house or a stone, what is the difference?

Is there a difference between beings or is it a superficial difference? What is awareness? Is it some state or anything? It's just an expression of that sentient life essence that's been spreading through it. All birds, animals and everything else has that sentience. But they're not calling it awareness or consciousness or anything else. It's the natural beingness. And the inanimate as well? Pardon? And the inanimate? The inanimate. The inanimate. And the inanimate as well, so perhaps? Yes. Yes. That's broken down over a so-called seeming duration, you know. The same time's gone. It's deteriorating every moment. A rock will go out in the sun, the sun will expand it and crack a piece of it.

It'll roll down the hill and it'll change basically, run through the stream, get more and more. This earth is changing, constantly changing. Nothing's static. There's no self-nature anywhere. And there's no self-nature to anything. All the time it tells you, you can't be divided into self-nature. The Buddha told you that. But how do you know? No self-nature, do I know? There's no static point. Can you find a static point in this body? So this is where I'm in. And there's cells lying in that body right now. And I've not seen them. They've been replaced. And that's why you really can't ever see yourself, because you're just a part of it.

And the part can never see the whole. Going back to that awareness, you know, when you use the word awareness, you immediately form the concept about what you think awareness is. And you start looking for awareness. If you ask yourself, am I unaware right now, what would you say? You'd say, no, I'm not unaware. So you must be aware. What did you have to do? You realise naturally there. Naturally there. You don't have to seek it. Just recognise it. The same with consciousness. Oh, I've got to be consciousness. Form a label or an image about what we think consciousness is. You think we're losing our own consciousness right now.

Can I ask you what Nisargadatta was like? What he was like? Yeah, like as a character. He was a lovely character. Very easy going, easy approachable. Could be pretty, you could fire up if you pissed him off. How do you piss him off? Okay. Ask him stupid questions. Wasting time. It's a no-no. So did you stay with him for a year? Yeah, saw him off and on. Yeah. And he was a chain smoker, wasn't he? Yep. Chain smoker and the room was full of incense and smoke from incense as well as cigarettes. Yeah. And he had a little high-pitched voice, didn't he? I don't know, was it?

No. Not in the videos, no. Oh, no, it wasn't high-pitched. Quite deep actually, quite masculine voice. No, I thought it was high-pitched. Yeah. Well, different concepts. Oh. You're giving us a chance. You're giving us a chance. Yeah. I'm sorry. You can't live a moment ago, so why talk about all those things in the past? I just thought because we had a moment. Yeah, that's the trouble. We go looking for the messenger and worship the messenger. Instead of taking no notice of the message, listen to the message. It's the important thing. The messenger doesn't matter. It doesn't sound like Christ was a messenger. People take him to be the thing and miss out on his message.

Yeah. And all the other great saints, sages and saints, messengers, or pattern, shapes and forms that carry the natural state of the realist, they do. They have reincarnation and all the rest of it, future lives, past lives. That's dividing dualistic. There is only life. There is nobody, never was, never will be, never could be, nobody who lives a life. Life is living and expressing as you and that you are the life. That's what Christ told you. I am the way. I am the truth. I am the life. People think he was talking about himself. He's not talking about himself. He's talking about that I am, that sense of presence, that knowing that you are is the way.

That's the truth. That's the life. In the translation, they screwed it all up. A lot of things. And he says, nobody can come to the Father except through me. That's what they translate and say to it. But he said, well he would have said it's through that I am. Nobody can reach that essence without coming through that sense of presence, that I am. So he said, take no thought for your life. What you shall eat, what you shall drink, what you shall wear. Consider the birds in the field. They don't gather in the barns and don't need a reed nor sow. And Solomon in all his glory was not in the lilies in the field.

He was not arrayed like one of these. He says, your Father's given pleasure to give you the kingdom. Talk about the Father, that life essence. That will bring to you what is needed. Just the same as it brings to the birds. And all these in the field. Get the blockage out of the road and the function tree. He went on to say, well which of you by taking thought can add one cubit to a statue? Meaning a cubit is an inch or something like that. And then any of you make yourself an inch taller when you're thinking about it? Quit the thinking. Utilise the thoughts as they come up.

Don't let them bind you. At least if they have some power then they better know it for themselves. Three minutes to go. What, you might like to summarise? Haven't you had enough yet? Come on, some of you. Some of you people summarise. Who has the confidence enough to summarise? You're not working your nose. A little bit. I'm too shy. I don't want people to believe I've got an ego. That's the beauty though. When you come here, you don't need to understand it. The presence speaks to the presence that's in you. And you need not do anything. You just have to sit here and listen. And you don't even have to do that.

Because even if you don't, it'll work. The mind doesn't need to be engaged at all. Lazy Bats. What? Lazy Bats. Thank you for that. Very good summing up. Thank you. Thanks Bob. Yeah, yeah, yeah. To the right. Where are they coming from? Through the door. Some of them will say, I could have done better than that. I thought you were going to say, I could have done better than that. Why didn't you? Yeah! Yeah! Yeah! Yeah! Yeah! Yeah! Yeah! Yeah! Yeah! Yeah! Hey, right. I did all right, dude, sorry. Yeah, good for you. Yeah, right. Yeah, right. Yeah. Is this the first time you've been here for a while?

Well, it's the last time. Oh, I haven't been here for a while. No. No. No. No. No. No. No. No. No.