Spotkanie, Sailor Bob, polskie napisy

The The The Okay, say your names so everybody knows everybody. Maggie Herman Christine Katharina Carl Bill Tony Carl Sabine Okay. We all know what it's all about and what we call non-dualities. To understand this, which we can't teach you, I can't teach you anything, can't tell you anything. All we do is point toward and ask you to look to see for yourself. Because when you realise what we're pointing to, you realise that nobody can ever teach you anything or tell you anything. Because if it's non-duality, who is there, who else is there or what else is there that can? So it's the one essence appearing, patterning and expressing is everything.

That's why I say I'm not speaking to anybody. I'm not speaking to any mind. I'm not speaking to that body-mind entity you might believe yourself to be. I'm speaking to that I Am that I Am. And that I Am is the sense of presence, the knowing that you are, that expresses or translates through the mind as the thought I Am. Just to this and nothing else. So when we say, and you come in here, leave your egos at the door and you might hear what's being said. So it's not something newfangled idea that we point to. You'll see if you look into it closely, you'll realise it's the base of all the ancient traditions.

It's the base of Christianity, the base of Buddhism, the base of Hinduism, the base of the Muslim teachings, the Hebrews. A whole lot start with that non-duality. One without a second. They don't call it that. One without a... Advaita, translator means non-duality. And they try to describe non-duality by saying it's one without a second, not two. And they put that description on because even the idea of one implies that there could be other than one. So they say it's one without a second. There's not another, anything other besides that. And you realise that everything is that. One. And that's the Maha Vakua, the great mantra, or the great word.

I am that. Thou art that. Don't we know that in our language? We can't say that's a chair, that's a carpet, that's Bill, that's Katarina, that's you, that's me. Everything is that which we've put labels on. Words. Labels which we've learnt. And the word is not the thing. That's the thing you need to understand, that the word can never be the thing. Take the word water. Will you ever be able to drink that word? Will you quench your thirst with that word? Can you swim in it or drown in the word? You can't. Does the word fire burn your mouth if you speak it? Can you cook with it?

Can you eat yourself with it? You can't. So what's this word I or me? Maybe it's not what you believe it to be. This personal self, this entity. And that's another thing they call it the self. And we've taken it to believe it is this personal self. But when you look at it and see that the person is not the reality, there's no such thing as a person. And everything is that self. It is self-aware. It is self-knowing. Like the sun is self-shining. Nothing lights up the sun. It shines of itself. The knowingness is self-aware. The awareness is aware of itself. The beingness is aware of that being.

So it's all that one self expressing, appearing and patterning, shaping and forming as everything. There's no personal self at all. We'll have to look at that and see where it comes from. Where does the word person come from? Doesn't it come from some ancient language? They say it's Latin. Somebody was telling me the other day it's Latin. Persona. Persona meaning the mask. Meaning the mask. Pointing out we've got this mask or conceptual image about ourselves. And that mask or conceptual image is based on past events and experiences and conditioning. And anything in the past is now dead. So we've got this conceptual image we're relating to, which is a dead image.

And that means you can't keep up with life. Life is ever constant, ever fresh, ever self-shining, ever present. And presence doesn't mean past or future. It means in this spontaneous activity, but you can't put even the word moment on it. Nowness. Well-beingness. So when we're relating to this personal belief, no wonder we're in trouble all the time. But this conceptual image. It's not just based on Hinduism. If you look in Buddhism, you'll see it's the same thing. Where they use different terms. But they call it self-shining. Again, using that word self, not the person self. Self-shining, ever fresh. Saying it hasn't a past or a future, it's ever fresh or spontaneous.

Presence awareness. They're not talking about a past awareness or a future awareness, but about this presence awareness. Break that down to the pre-sense awareness, before any sensations come upon it. This immediacy that you are right now. Self-shining, ever fresh presence awareness. And they had a look at just this, nothing else. And they mean exactly that. Just this, what is, right now. Not any additives or any takings away. Just as it is. And that's another term they use in these so-called spiritual sounds. What is. Just as it is. Is doesn't mean it was, or it will be. That means, again, spontaneous moment. As it is. And they translate that by saying it's unaltered, unmodified, uncorrected.

And what can you ever alter, modify, or correct the isness with? Isn't it a thought? Or a concept? Or an idea? This is good, or that's bad, or this is something else. But left as it is, it's just as it is. And being as it is, because it's a spontaneous activity, as they call it again in the scriptures, when they look out at this manifestation. And I say this manifestation is a dualistic manifestation. And it couldn't be otherwise. Could there be day without night? Could there be silence without sound? Could there be movement without stillness? Past without future, present without all the rest of it?

So it's a dualistic manifestation. And they tell you that this dualistic manifestation is Maya. It's illusion. It's an illusionary manifestation. It's not the actuality. It's only appearances. And they put that term on it. It's a phenomenal manifestation. Grab your dictionary, look up the word phenomena. And here is the definition of phenomena is that which appears to be. So all this, you, me and everything else included, we're not excluded from it. There's nothing excluded from it. Our appearances only. Only seeming to be so. Appearances that seem to be so. But it's not its actuality. The actuality is that presence awareness. Or what they call in the scriptures Satchitananda.

Satchitananda. That's three of the five factors in Hinduism. Satchitananda, Nama Rupa. Satchitananda is being, awareness and stillness. And the Nama Rupa is the name and form we put it. Or existence, consciousness bliss is another way of putting it. Anyone who is not existing right now, you realise, no, I'm not non-existing, I'm existing. Anyone who is not conscious right now, no, you realise that. So you are that existence, you are that consciousness, you are that bliss. Without putting the conceptual labels and images, or I've had a bad trotter or it's a rough day or this, that and the other, where we're losing sight of our natural state and focusing on the conceptual belief we've taken on.

And look at that when I say beliefs. Have a look at that one. And you'll realize the belief is not the actual. Look up the actual. Look up your dictionary again and look up the word belief. And you'll see it's an unquestioned acceptance of something in the absence of reason. Acceptance of an alleged fact without positive knowledge or proof. Question your beliefs and you'll see they'll fall apart, if they're not the actual. And the only actuality you're absolutely certain of, which you can't negate, is the fact of your own being. If I ask you, do you believe that you are or do you know that you are, you'll tell me emphatically, no, I know that I am.

You don't believe that you are, but you know. And you cannot negate that knowing that you are. And the knowing, the ing on it, is not the knower or the known. It's something that's going on in this immediacy. There is knowing going on in this immediacy. And I say spontaneous because when you look at it and investigate, you'll see that time itself is a mental concept. If you ask yourself this, is there a past if I don't think about it? Do that pause of thought and see what you can see. Can you say there's a past without a thought? If you try and look and see what's there without a thought, you can't say there's a past or a future.

But you haven't disappeared. It's not the end of you. You're still seeing, you're still hearing, tasting, touching, smelling, but there's no thinking going on in it. That thought has paused. The same with the future. You can't say there's a future without a thought. But then you'll try and tell me I was in the past. I'll say, well, if you're in the past, try and actually live a moment ago. Go back and live a moment ago. And you realise you can't go back and live a moment ago because you can't even tell me what you thought a moment ago, and now it's gone. You have to recall it to remember it.

And the only actuality you're giving in the past is when you're recalling it right in this moment. And it doesn't last very long then, because as you recall, unless you cling to it and fixate on it and try and keep it there. The same with the future. You can anticipate and imagine what you're going to do when you leave here, but you can't live a moment in the future. So when people tell you, I've got to try and stay there now, or you've got to try and stay there, I say, try and get out of it. Try and get out of this immediacy, because this is the actuality.

You've never been away from it at all. So when we conceptualise it and think about it, we believe we are. And that belief comes into it again, question that belief, and see if you can ever get out of this immediacy. And that realisation, it is a self-realisation, not the personal self. The personal self doesn't exist. That realisation is happening of itself. The immediate knowing, the immediate awareness, self-realising, self-aware, self-knowing, self-shining, ever-fresh. It's that one self that's appearing, patterning, shaping, exposing everything. And that self is not something static, or some old guy out there in the sky, or something that can say, this is it, and grasp it with the concept.

It is suffusing every particle of this manifestation. And you are that self. That's one self. And understand that. You are that existence. You are that consciousness. You are that bliss of being, all the happiness of all the stillness. And that's the base which it all appears in, the silent stillness, awareness, the ever-fresh presence awareness, which is ever-silent and ever-still. In the silence, there can be sound. It will appear on. In the stillness, there can be movement. And that's what happens. Silence and stillness are seemingly moving on the basic screen. The basic screen that has never changed. And look out there in nature and you see all this manifestation is the content of space.

Space is empty. It's silence and it's still. But it's ever-fresh, ever-new. And all this manifestation is the content. It's a vibrating pattern of energy that seemingly fills space with so-called things and sound. Silence fills all sorts of sounds, things like that. But you don't have to be a Rhodes Scholar to work that out and realise there's more silence in this room than what there is sound. And there's more stillness in this room than what there's movement. And that's the same outside. And you start to recognise the base of it all. Everything dissolves into that silence and everything dissolves into that stillness. And ever-fresh, new sounds and sounds are constantly appearing, patterning, shaped and forming in it.

But that basic essence has never changed. And that is what you are. And that has no static point. There's no point where you can say it all begins. It has no ending to it. And again, that is what you are. You are the thatness. Now thatness is that ever-fresh presence awareness. Spontaneous. So you see, when we've got this idea we are just separate into this individual. We start a search seeking to become that. How can you become what you already are? And you start to realise all this search that's gone on for years and years and never got you anywhere. You might start to realise, well how can I become what I already am?

I've always and never been that. And when that resonates you might recognise that I've always been that. What are you going to do? You're going to clarify it and clear it up more and more by coming back to the continual resonation or recognition with it. Or recognition of it. Seeing it is the base. We believe we are just separate into this individual, the artist person. But what happens when you go to sleep at night? Don't you give up that idea about a person? What's there when you go to sleep? You're glad to give up the idea of me there every night. But it's not the end of you.

Recognise and see what happens then when you go to sleep at night. If you were that thought up person, that entity, you wouldn't lose sight of it, you'd be frightened to go to sleep. Yet you willingly give it up without question every night. You gladly give it up. It's still occasionally you get too tired. But don't you realise while that sleep is there, deep sleep is there, there's still breathing, still heart beating. Hair and fingernails are still going. Food's being digested, cells are being replaced. The spontaneous functioning, the animating life essence, the intelligence energy is still going on. Breathing and beating your heart. God. That's what I call it.

Don't use the term God here. Because you can get confused with that term. As soon as you say there's a God, you've set up something separate and apart, a higher power, or a greater power than what I am. But I am is the only power. Don't they tell you that in Isaiah in the scriptures? We still know that I am is God. They take the is-ness out of it, they think it's better that I am God. See, I am. And Moses told you on the mountain when he says, Realise this shall I say sensitive, and the voice came to tell you, I am sensitive, and he realised I am that I am.

It's that I am-ness, that sense of presence that's translated to the thought I am. That's how we translate that sense of presence, that presence of awareness that you are right now, to express it or postulate it with the thought you'll say I am. But we do what we do to that I am, we add a lot of concepts, ideas and image and form a conceptual image. I'm Bob, I'm Australian, I'm a good fella, I'm on this step now. And they're all dead images now. So I've got a past conceptual image, what I believe is what I am, and we've lost sight of our true identity by doing that.

We've lost sight of our reality and functioning from a conceptual image. And Nisargadatta tells you, he says, we try to grasp it with a concept. And we fail. And he says, you're bound to fail because it's non-conceptual, ever-fresh presence awareness. That's the way the Buddha's put it in one of their terms. Non-conceptual, ever-fresh presence awareness. Saying it's not time-bound, it's spontaneous. It's ever-fresh, it's this immediacy that you are right now. And if the concept's appearing on it, realise that the concepts couldn't appear without that being there. How many concepts can a corpse have? You realise a corpse has got eyes, it's got ears, it's got the voice box, it's got the heart, the lungs.

Without that animating life essence, that intelligence entity, patterning, functioning through that body, it can't do a thing. It's a corpse. In the end of the day, you'd like it to your computer. You've got that computer with all that information, wonderful information to it. But if you haven't got the power turned on, what information are you going to get out of the computer? None whatsoever. The same with this. If that life essence is not functioning and animating that body, how many thoughts can it have? How many feelings? What can you like or dislike? And realise none of these things are separate. Can there be a past without a future?

Or a future without the past? Can there be day without night or night without day? And you realise they're both two essences, two ends of the one stick. And so there's no one that is stick and it's true. They're both the two ends, the concepts we put upon them which divided them up. But there's nothing been ever divided. It's the one essence, you know, moves along and seemingly into its opposite and that's the only way this mind can function. Then watch your mind and see the way it's functioning. You're within the past which is memory or the future which is anticipation, imagination. And within that range it's constantly functioning in the interrelated opposites.

It's either good or bad. Watch your mind and see how mechanical it is and it's not right. It's either past or future. It's either pleasant or painful, happy, sad, positive, negative. Somewhere within that range. It's always vibrating between the two opposites. And the boundaries we put upon it, the labels we put upon it to make the boundaries of it, are the work. As Shakespeare told you a couple of hundred years, there's nothing either good or bad. But thinking makes it so. If it wasn't the thinking and we didn't learn these words to put the labels on, could you say it's good or could you say it's bad?

If you can't say it's good or bad, what would you say it was? You'd recognise it just as it is. Again, we get back to the is-ness. Just as is. Unaltered, unmodified, uncorrected. And you see, though the conceptualising can be very useful for this manifestation, mind can be a very useful instrument. You see, it's that same thing we call mind that is self-destructive. Because it's the mind that puts the limitations and boundaries on it. And we beat ourselves up with the word. And as I pointed out earlier, the word is not the real. The word is not water. The word fire is not the fire.

The word you or I is not what you are. We put the limitations on it with the word. And how many words were you born with? And you realise that we weren't born with any words. Every word you've ever spoken, or ever likely to speak, has been learnt. Picked up along the way. And I'm still picking up words to this day. I'm learning new words. And I'm forgetting some of the old ones, worse luck. My memory's young. And again pointing out the word was not the real. If they were, I wouldn't be going to lose it. But we use words, and words can be very useful.

It's self-destructive. And we've bound ourselves into the words, instead of seeing beyond the word. And you pause the thought. If you ask yourself, what is wrong with right now if I don't think about it? To do that, you need to pause the thought in a moment. And you can't pause the thought. There's no entity there that can do anything. But in the looking, in the sincere looking and earnest looking to see what's there without it, you've got to have a look and see what I can say without thinking. And you try and look beyond and you see, without a thought you can't say it's good, bad, pleasant, painful, happy, sad.

But notice, like when you go to sleep and there's no words there, you haven't disappeared. There's still seeing going on. There's still hearing. There's tasting, touching, smelling. The functioning's still going, but thought has paused for a moment. In that moment, you will see the difference between thinking and the pure intelligence. The pure intelligence is still doing the seeing, the hearing, the tasting, touching, smelling, and the thinking has stopped. But we've translated and related it all to the thinking. We think the thinking, as we say, when that you start to realise there's no such thing as mind. If I ask you to show me a thing called mind, can anyone show me a thing called mind?

You realise you can't. Because there's no such thing as mind. Mind is a mental concept. And you know that innately. Because don't you say my mind, my body. Don't you say my coat, my car, my house. You know you're not the coat, the car, or the house. Maybe you're not the mind or the body either. They're just labelled, you put them like the coat. You don't go into my eyes and just buy a coat and work out with a label and say, I've now got the coat. You've got to have the coat. You've got to have the actual thing. The label is not a bit of good to you.

We put labels on all of these things and we take it ourselves to be the label. But you're not. So that's the thing we've got to look at and recognise. Now you can't do anything when you ask yourself, what's this body made of it? You have to point out that you're not the body or the mind when you say my body. You realise this body's made of elements. It's made of air, earth, fire, water, space, just like the elements in this room and around you. And you look at these elements. And all those elements can be broken down into subatomic particles into pure energy. So the body's nothing but a vibrating pattern of energy.

Have a look at the thing called mind. Show me a thing called mind. You say my mind. Again, you know you're not the mind and I leave because you can't show me anything called mind. There is no such thing apart from thought. And if mind is thought and you think you are the mind, you'd be a particular thought. And you realise the primary thought, the first thought that comes up is that thought I am. But are you that thought? And you realise that you give up that thought every night when you go to sleep. You can't be that thought. It's not there throughout the day when you're thinking other thoughts.

You can't think two other thoughts at the same time. So the thought I am is not there. But that sense of presence, the knowingness is there. It's easily translated into the thought I am. The sense of presence is what you are without the thought. So you can't be a thought. And what's thought? When you look at thought you'll see thought at the subtle level when you're thinking silently. You'll see there's a subtle movement going on. When comes out word like these words are now. Words are sounds. Sounds are vibration. A vibration is a movement of energy. So the body is a vibrating pattern of energy.

The thoughts or the thinking is a vibrating pattern of energy. Look at this manifestation. And you'll see this manifestation is a vibrating pattern of energy. Vibrating into all the different patterns, shapes and forms. That's the wondrousness of it. The amazement of it all. And if atmosphere forms it all, it's variety and diversity. We put labels on. That's the tree. That's the grass. That's the sky. That's space. That's the planet. That's this, that and the other. Put labels on it. It's all of one essence. It's vibrating in this amazing, wondrous pattern, shape and form. As I say, I don't use the term God. I don't use the term intelligence as an entity.

Intelligence is knowing. Anybody who is not knowing right now. I'm not talking about your intellects when I'm talking about intelligence. Because there are different degrees of intellect. Some of you are smarter than this body of mine. Some of you might not be quite so smart. But I'm talking about the same intelligence that functions this universe. Look out there in nature and see galaxies are forming. There's planets moving around. Earth going around the sun. Seasons coming and going. Doesn't that imply that nature itself is suffused with an intelligence entity? There's nothing separate and apart from it. There's not some old guy out there in the sky that if you pray to him, he's going to make this happen for you, do this and make something good.

If you do the wrong thing, he's going to eat the shit out of you. He's patenting, shaping and forming, functioning everything. That patent intelligence energy. And you are no different from that intelligence energy. And you realise it's that intelligence energy that's beating your heart. That's breathing you. That's growing your hair in your fingernails. That's digesting your food. That's replacing cells in your body. All spontaneously, naturally and everything. There's no entity there that is doing anything. But we've taken on this belief. And it happens in the pucksing. It's been utilised. But to know the truth about it. That's the old scriptural saying. Know the truth. And the truth will set you free.

What are you free of? You're free of the limiting beliefs that we've taken on board. That I'm the doer, I'm the seerer, I'm the taste of Dutch. And that's the limitations we put upon ourselves. It doesn't have to be that way. When you abide in that sense of presence, know that you are that. What's the spontaneous, natural functioning that happens of itself? What Christ tells you, take no thought for your life. What you shall eat. What you shall drink. What you shall wear. And don't think these things out. He says your father knows you have need of these things. No, not the big daddy, not somebody in the sky, but that intelligent energy.

That's the father, mother essence that you are. Knows you have need of these things. Your father's a good pleasure. They give you these things. These things will fall into place of themselves, which they do. Naturally and effortlessly. What does a seed know about growing? It falls into the earth. A bit of water, a bit of sunlight, a bit of moisture comes on it, out of that intelligent energy. And it'll swell and sprout. And out of that'll come a tree, or a flower, or whatever. A bird forms an egg. And out of that egg will come a bird with all the beautiful colours and stripes and forms in it.

And, you know, the egg and the yolk and that egg doing anything about it. They say, break a pea fowled egg open. It's got yolk and white in it, just the same as any other egg. But when that's given a bit of heat, a bit of warmth, a bit of love, then what happens? It'll houch out. And in that egg, there's all those beautiful colours and the peacock's feather. With us, when we form, what are you? A sperm and an ovum. Two microscopic particles you can't see with your naked eye. But that sperm is suffused with innate intelligence. It knows what to do. And the ovum, the egg, is suffused with intelligence energy.

It attaches itself to the wall of the uterus. It's not just a spontaneous blob of glue that does nothing. It knows to attach itself to the wall of the uterus. And when it penetrates and those two come together, the genes or the blueprint that is in the sperm and the ovum, from the food essence by your father and the breath, the prana, the same prana in your mother and the essence of the food she's eaten, the genes in those two forms that little pattern, that little embryo, that little fetus, which is you today. What did you do about it as the entity? You didn't do a damn thing.

You didn't say, I've got to grow a finger or a hand or an arm or a heart. But the innate intelligence knew what to do. When you came out, you didn't say, now I've got to take my first breath and learn to fast, not have the nipple to suckle. You didn't. Innately, you knew what to do. And it's grown you and lived you ever since. But when we started to reason, we've lost sight of it. We've lost sight of it and we've lost sight of it in the capacity of reasoning. That capacity of reasoning is a useful capacity that these human forms have. But it's more developed than what it is other animals, birds and insects.

They have different capacities more developed than what our capacity of reasoning is. A bird has a capacity of eyesight that's much better than yours and mine will ever be. And has a capacity of flying. We don't have that naturally. But through the capacity of reasoning, we've learned to build eyeglasses if our eyes are flying, failing, binoculars, telescopes and things like that that will enable us to see better. And through the capacity of reasoning, we've learned to build planes, helicopters, balloons, kites and things like that will enable us to fly. A dog has a sense of smell, the capacity of smelling. It can sniff out drugs and things like that, worse luck.

The capacity that enables us to read. We don't have that capacity. Chameleons and things like that can change colour. Moths, butterflies, the grubs that come out of them, baggots or whatever, build a little cocoon and that will become a fly or a grub or a beautiful moth with all the colours in it. There's that innate intelligence of functioning, patterns, shapes and forms and everything. These things don't know anything about it as entities. Most of them live from that spontaneous natural belief. But three, these humans have the capacity of reasoning which is very useful. Because the evolving that's going on with all the technology and that is very useful.

But it's also self-destructive. All the psychological problems we humans have, the mental problems and the psychological problems are all based on that psychological belief we're an entity. But it doesn't have to be that. It's only me that can be unhappy. Only me that can be anxious. Only me that can be fearful, full of self-pity, depressed, depressed, unhappy, anxious, jealous, selfish. Me is the cause of all my psychological suffering. So this is the cause of me. Thank you. And the effects of that cause me are anxiety, stress, guilt, shame, remorse, unhappiness. So this is all the so-called karma is. Cause and effect. And me is the cause and the effects are the anxiety, the stress.

What happens if I investigate if the cause me and ask the simple question, can there be effect if it's not related to a cause? But you don't have to be a Rhodes Scholar to work that out. If I'm not relating it to a cause, where can the effect light? Again, take your leaf out of nature. Nature is a dualistic manifestation. And it couldn't be any other way. There couldn't be day without night, silence without sound, movement without stillness. But nature has formed an ego. So nature is not relating, day is not relating to night, silence is not relating to sound, movement is not relating to stillness, winter is not relating to summer.

Each takes a turn, comes about and moves on. No relationship whatsoever. With us it's a different way. We've fucked this fixated idea that there's an entity there, constantly related to. And you've got to understand that all relationship, all relativity is dualism. Any relationship, any relativity is dualism. And we pointed out at the start, there is absolutely no duality in non-duality. It is one without a second. It's not two. So even this male-female relationship we're constantly relating to, there's a natural merging of coming together with that. But when you're relating to me and the other, you've got the conceptual image about her or me, or I've got the, she's got the image about me or whatever.

That relationship is always conflict. Any relationship is conflict. And conflict is to seize. It's the conflict of resistance that makes you uneasiness. And that's how it works. You can't do much with I or me. So what happened? We've added this I or me, events, experiences and conditioning. I've come across. When the little child learns words like I and me, his parents have told him, you're little Johnny. You're this, that and the other. And he learns words from his parents. I am little Johnny. We can't do much with little Johnny. So what we do to it, we add on all these events and experiences. Like I'm Bob, I'm Australian, I'm a good fellow, I've had a bad childhood, or I wasn't happy, or I was abused, or this happened to me, or I'm not good enough.

Or I've got no self-esteem. All these concepts are added on and I've built a conceptual image. Of what I believe myself to be. A conceptual image based on past events and experiences. It's not the conceptual image. It's not what's going on right now. It's a past image. A dead image. And something dead cannot keep up with life. Life is constantly vibrating and ever fresh and ever moving on. So we don't keep up with life. And that's our problem. We're not going with the flow, in other words. You take a bucket of water out of the river. Put the bucket on the bank. It stays in that bucket.

It's still. It's on. It's dead. What's happened to the river? The river is not still and dead. It's constantly flowing. It might be in a flat place where it's hardly moving. Seemingly peaceful and happy. But then it'll move on. Come down where it's flowing down a bit slower. It's going through. It might through a bit of sandy banks. It might be going through forests, down ravines or down rapids. But it's bubbling away ever fresh. Ever new. Constantly changing. Constantly added to. But the bucket of no water is still dead. On the bank. And while we're relating to this image, that's where our problems lie. What we're pointing out here is you can be free of all that.

You can be free of all that but learning to leave that static or dead image. See it for what it is. A total fix and leave it behind. And be with the spontaneous, ever fresh, ever new moment. As it is. It mightn't be good. Or what you call good. It mightn't be bad. But can there be good without the bad? Can there be bad without the good? Can there be happiness without the sadness? Can there be sadness without the happiness? Try and separate them if you can. Can there be day without night? Or night without day? And realise all these separations we put upon them are not separate at all.

Only conceptuals or labels we put upon them. And when you do that, and recognise that me is the cause of all your problems, I found that it was imperative to have a look and see whether this fiction, this idea, this ego, what I believe myself to be, was true or not. And this argument had pointed out to me. I wasn't the body or the mind. I saw what he was saying. But I had to look and question and make sure it was real. And he said, the only way I can help anybody. He wasn't going to do it for me. And he said, I wanted it out clear that I can't do it for anybody and nobody else can do it for you.

All your scriptures, all your books, all your satsangs and everything else, can't do it for you. They can point to it, but you need to investigate and see for yourself. And he pointed out, the only way I think I can help anybody was to take them beyond the need for further help. And you can only be taken beyond the need for further help by questioning and looking at yourself. And see that you're not that body, mind, entity you believe yourself to be. So you always think that spontaneous, pure, ever-fresh, intelligence, energy. I put those labels on. But recognise it for yourself. And we ask you to look at it and say, everybody is seeing right now and everybody is hearing right now.

That's a fact. When you opened your eyes this morning and you say, I've got to start seeing. No, the seeing was there. And that seeing has been there all day. You might think it's the same seeing, but when you look at it and realise and investigate, you'll see that's the same seeing I had yesterday, the same seeing I had last week, last year. The seeing hasn't changed. But the content has changed. The content in your bread room this morning, or wherever you slept, is not the same as what it is now. I don't know where you slept. You might have been out somewhere. It's a guilty conscience.

I slept in my car. How did you know? The content has changed. The seeing hasn't changed. And the same in the hearing. Put your hands... No. When you woke up this morning, the hearing was there. And the hearing was there. If somebody called in loud, in sleep, sleep, the hearing would have been there. That's what things in the investigate. So the seeing and the hearing are happening. Just the same as the thinking, tasting, touching, smelling. The functioning is happening. But we think it's different, but realise there's the same basic essence that's doing it. But ask yourself this. Seeing is happening. Ask yourself this. Does my eye tell me I see?

Well, my eye's not saying, look at this, Bob, if that's good, if that's bad. My eye can't say anything. Can yours? You don't have to be a Rhodes Scholar to work at it. You realise your eye is not saying anything at all. But it is the instrument to which the seeing is happening. And that instrument can't say or do anything, because it's the instrument to which the seeing is happening. But it's translated by the thought I see. Now that thought I see, the mind or the thinking, is the instrument which translates the seeing. It translates the thought I see. But remember, this is not a pure seeing anymore.

Because what we've added to that thought I see, it's me, Bob, the Australian, the conceptual image I've got, now thinks it has the capacity of seeing. A conceptual image. A dead image, now thinks it has the capacity of seeing. So the seeing is happening, turns up the thought I see, and it comes up as a conceptual image I put on it. And the same with the hearing. My ear's not saying, listen to this, Bob, if that's good or that's bad. My ear can't say anything, but it's the instrument that the hearing's happening. And the thought comes up and translates it. I hear. Again, it's not a pure hearing anymore.

It's me, Bob, now thinks it has the same as the seeing and the hearing. It can, the capacity of seeing and hearing. A conceptual image. Because it's not based, it's not the pure seeing or the hearing anymore. Though the pure in seeing is happening, pure seeing and hearing, but remember we've got, we've closely associated with this conceptual image, and we've got this belief that the conceptual image is doing it all. But ask yourself this, test it out for yourself. Can the thought I see? Can the conceptual image actually see? Shut your eyes, look around the rim, see for yourself what a thought could see. Is your eyes shut looking around the rim, you realise you can't see anything with a thought.

You might imagine thoughts in your head, but they'll be all conceptual imagined. But you can't actually see. The eyes instruments which the seeing is happening, and it's translated by the thought. But you can't actually see anything, without the thought. The same with the put your hands over your ears, and shut your ears off, and see what you can hear with the thought. You realise you can't see anything with the thought. So you don't have to be a Rhodes Scholar, to work out that you can't, the thought I see cannot see. The thought I hear cannot hear. Now this is conceptual image, this is this ego we're talking about.

And you realise what we think, we're doing all these things, you realise it can't see. It can't hear. Is the thought I am aware? Is that your awareness, to think I am aware? But you don't. If you recognise, if you ask yourself, am I unaware right now? Right now, I'm not aware. No, I'm not unaware. You recognise that awareness is there, but you didn't have to think it, did you? You just recognise without the thought, the awareness is there. The thought I choose, we think we choose our thoughts, but why the hell would you have an unhappy, or miserable, or angry thought, if you could choose them?

Nobody wants to be unhappy, nobody wants to be angry, or fearful, or anxious. If you could choose them, you wouldn't be that way. Because that's the way the thought is functioning. So you realise the thought I see can't see, the thought I hear can't hear, the thought I'm aware can't be aware, the thought I choose can't choose. So what substance, or any independent nature, has this ego got? You recognise it hasn't got any substance, or any independent nature, it can't do anything at all itself. And it's got no nature of itself, it's got no static point of self nature. Because take the life essence, out of that body, and see how many thoughts a corpse can have.

See how many feelings a corpse can have. See how many activities a corpse can have. So you realise, not the body, mind, entity doing anything. It's that life essence that's suffusing it. The same life essence that suffused the sperm and the oven that brought it into existence. That was there before it ever came into existence. That's functioning in this universe. It's functioning through that pattern of money. Take that life essence out of it, and you're dead. You've had it. So you reckon, give credit where credit is due. It's that life essence that's doing everything. That body, mind, entity you believe yourself to be, has never done anything, never can, never will.

So that's what we point to, and ask you to look along those lines, and see for yourself. Any questions, doubts, or point out how it's going with you, if some of you have looked into it before, and recognise this to a great extent, or still doubts come up. Recognise what a doubt is. And ask people what a doubt is, and say, what's this, that, and I'm doubting this? All a doubt is, is another thought. Recognise that. You've got it in a nutshell. If it's another thought, who's thinking the thought? And you realise the thought is coming up, and the thought, or word, is not the real.

And the doubt must drop away. It's the same with all the rest of it. So away you go. Get into it with questions. Don't leave. Don't leave. You said away you go. So why are we all still coming back? Ask yourself that. Well I have had to say I love you, and thank you for being a teacher for 40 years. If I resonate with it and enjoy it, why not? And the truth is... When you recognise the only game in town, then where else are you going to go? You're getting cheekier. And the thing is, I came 16 years ago, looked in your eyes, and I got it then, and down for that for 16 years.

It's nothing to get. I don't know anything. That's right. What's your own? Worship your own being, not me. But it's for everyone. I don't say it in honour of all Bob. That's why I love you, because you're not the guru with all the ringing bells. You're Bob. This is what we've got right now. Surely you are up. This is the love. And the other thing that's missing Bob, I have to say, the bhakti. There's some stuff we could be borrowing. We should be chanting and getting in the groove, man. Look at the dancing that arose. We need chanting. We need bhakti. So we. I don't know who we are.

And I said I wasn't going to talk. Love yourself. Let that love express through you and let it flow through you. It's happening, Bob. And that will express into everybody else. I'm getting a little coterie of young women who want me to tell them stuff. But I said, tomorrow I'm going to see my Guhuru Maharaj. I'll ask them if it's okay, because I don't, I've got nothing to tell anyone, yet these women are in front of me wanting something. Wanting truth. Well, I must resonate something now. Let that truth reach me. You know, I'm sorry for it to be about me, but there is no me.

But stuff does belong. Well, don't just mouth the words, there is no me. When you're relating to them and saying, I can't do this, you still believe, you're saying it in the mouth and realise it in the resume. But what happens when you do, really let go, surrender. And I said this last night, I've come from the country, I haven't been in Melbourne for ages, I drove down North Road, I thought I was in a nuclear weapon, the energy of this city, and I had to stop. And I could panic, and I did stop, and I didn't really turn, and then I just went, the mustard seed of faith, oh, and I got taken to a car park.

What I'm saying is that, answers come, if you can still this mind, and my mind is not being still. Anyway, I didn't want to talk, and here I am talking, so that's nonsense. Well, there you go. Words are going in. That's it. And don't sound better, just witness that. But there is a stillness to be heard. There absolutely is, and it's the peace that they talk about. And in fact, the universe has got you back. The universe has got you back. We're not here to be punished or hurting. I didn't know that. You know the Buddha says life is suffering, wouldn't it? No. It's not.

The universe has got your back. Be authentic. Dare to speak up in front of an honored man and don't be fearful. I'm not living in fear anymore, folks. It's nonsense. It's bhakti. It's from the heart. Feel the energy. It moves. Yeah, it is about itself. And the self is this. Let that heart open up and express. Take all the boundaries and limitations you put upon yourself away. It's beautiful. It's joy. It's joy. I didn't know. I've lost the sense of joy. Because of all these Maggies are this, Maggies are that, Maggies are the story. Let go of the story. Stop, Maggie. Don't have a bloody horse.

It's beautiful. Hi, Ram. Ram is watching us. Ram is watching us. Ram is watching us. Is he? Yeah. He should be sitting in this chair. Can he? Is he listening? Watching. He's watching you, Bob. Ram, that's for you. You want to ask Ram any questions, Bob? Pardon? You want to ask Ram any questions? Hi, Ram. Hello, Ram. When they're coming back, ask him. This one's hopeless. You know something we can... You said, Abel. Sorry. No. No, that's good. Thanks. The mind is a tool. You have to work that out. But don't people feel this, like, that sense of your heart. You don't realise it, but you're actually not breathing.

You're holding your breath. But you become body aware and you realise I'm breathing shallow, but you're still breathing. You haven't been allowed to stop breathing, but then you can come and breathe more deeply. That brings you back into the now. Simple stuff that I didn't even know. Yeah. Yeah. Yeah. Recognise all these things. You'll learn things about yourself that we haven't noticed. Mm-hm. And then let go of stuff that we've been carrying around. It's just beautiful. Come on, this is the opportunity to open up and let it all out. I just found, um, I think today I'm getting a bit of it, like when I'm coming out of eye thoughts or whatever, I've got a bit of a deeper sense of, um, that it's really just the pattern doing its thing.

So, I can actually watch it. It's just as I come out of a thought, watch it a bit and just really, it really only feels like it's just the pattern doing its thing and then it's not, loses its power like that. I'm just noticing that a bit more. In the watching, what do you realise there? I just thought it was fascinating. There's awareness of it. There is a, who is the watcher? There is a watching of it, that awareness. In other words, there's awareness of what's going on, isn't there? Yeah, I don't think too much of that. So that's awareness or pure intelligence is doing the watching, not you, not the entity doing the watching.

Yeah, I don't think too much about it. I just really notice the things that drop. They don't, um, cast around too much for dividing up who's watching and where it's from and all that stuff. I mean, I can do that but that's thought as well. But then sometimes that, then something drops because of that. I don't know, yeah. Realise that watching, or if you take the term watching often, or awareness off, everything is appearing in that awareness. Instead of saying, I'm watching, I'm aware, or I'm doing this, I'm doing that. As soon as you do that, you've got this habitual belief there's an entity there doing, the egoic me, and you put boundaries or limitations.

If you realise there's a watching or a seeing, there's a hearing, there's a tasting, touching, smelling, actual functioning, that nobody's doing it. But it's self-aware, self-knowing, self-seeing, self-shining. The one self that's appearing, patterning, and expressing is everything. And you are that self. Yeah, I don't do much of the eye I'm watching, but I do, sometimes I look back and see that there is an eye in there in different ways. And then that might extricate out and it's gone for a bit, or it stays. Yeah. Well, that's which is, that's which is recognising that, it's not the entity, it's a pure resonation of it. It comes back to that if you're not really thinking about it, or making anything of it, you kind of, I don't feel like I'm getting all of the experience, but I feel like there's no sense of an eye if nothing's been made of anything.

What's the thought stuff? We'll still use I or me. We'll still use I or me to express and explain. When you cast back, it's just... But it's like, now it's like, instead of being believe on the end, now it's like a fangless tiger. Like a what, sorry? Like a fangless tiger. Can't sting it. Doesn't, doesn't sting anymore. It's a fangless serpent. Yeah. It's used as just a way of expression. And when we believe it's me or I. Yeah. I've got that stigma. Yeah, so, yeah, being watched the end of the pattern really only just being as simple as a pattern, made it a lot, disappear much more quickly and meaning a lot less.

And I can enjoy watching the end of it do that. Bob, I was just wondering about how, how does awareness relate to the experiencer? Like is, who is the experiencer or is there an experiencer? No. No. Experience is a fiction. There is experiencing. Yeah. Just as long as there's seeing, hearing, tasting, touching. As soon as you say, I experience, you're relating it to the believed in experience, the conceptual image. I experienced this or experienced that. Then you've divided the experiencing into subject-object. The experiencer becomes the subject, me. And what you experience becomes the object. So, subject-object, which are the one essence, the two ends of the one stick, are being seemingly divided, conceptually.

In that division, that's the problem. And it's just pure experiencing, pure seeing, pure hearing, tasting, touching, smelling, pure functioning. And ING on it gives us something that's happening, right in this immediacy at this moment. Seeing is happening and say, I see. I see the chair. You've divided the seeing subject, the seer and the chair. Duality. But can there be a seer, a subject, without seeing? There can't be a seer without seeing. And if there's no, can there be an object without seeing? So, when you look at it, you realise they're not divided at all. Only conceptually. It's that conceptualising, thought constructs, that's all concept is, isn't it?

There's a thought construct we put upon it. It's seemingly doing the dividing. And we're dividing everything with those thought constructs and getting lost in the division. Division to a dividing is dualism. And don't they say it's individual? Undivided? Don't they say it's universe? The one universe, one, not two. It's all there in the basic understanding of it. That's what we do with it. And it's not our fault. We've been teaching our parents, schools, society and nation have all taught us to think along these lines and look along these lines. But always down through the ages, there have been a few that have recognised it and pointed it out.

But they've been set up as the saints, sages, saviours and seers. And we've worshipped the messenger and lost sight of the message. We've put up the Christs, the Buddhas, the Ramanas, all the rest and set them up as saints as equivalent of special high places. And the message has been left out. Take on the message, forget the messenger. That's why I say the messenger, you or I can't teach you anything or nobody can teach you anything or nobody can tell you anything. Because we all are those patterns, shapes and forms. It's the one essence that's enlivening those patterns, shapes and forms. It is that one essence.

And you are that essence. Don't forget it. Don't lose time. Don't lose time. Don't lose time. Don't lose time. Don't lose time. Don't lose time. So like a pointer I've been hearing for a year, Bob just landed while I was driving here. You know how you always say, try and get out of the now. That's net, like I always go, I don't know what that means. And I think they kind of go, oh, it's only the fictional personality that thinks it's not here. And then the thought that, oh, I've got to be present, I've got to be mindful, that's just the personality. And they're like, oh, how has that taken a year?

And you laugh at the insanity. It's freedom. If I write a book called Non-duality Erdur Moments, what was that? Non-duality, ur-duh moments. But don't you say that in your little thing, that there's... I think in some people's minds they're seeking, and especially if you go to the Indian tradition, there's this notion that you'll simply transcend once and for all. And I think we will look for that, try and make that theirs. But it doesn't happen like that. It's like... It happens like an hour. It doesn't happen. And that's the joy of it all. That's the juice. That's the bhakti. You've never been separate, you've never been separate apart.

We took on the belief when we started to reason that we were. And that's what the search has been. Trying to add to, accumulate, amass, gather. That's what our parents, schools and society teach us. Gather, amass, get a better job, more wealth, a new car, good relationship. Add to ourselves to make us whole. Because we've taken on the belief that we're separate. When you really realise you've already never been that, you don't have to take anything on board. All you've got to do is discard all the rubbish that's seemingly stopping you for a second. Just drop the concepts, ideas and everything. It's not actually getting anything, it's getting rid of something.

It's getting rid of the idea that there's somebody here. Who's worth listening to? Who's worth listening to? Just let go of the story. There was one American teacher saying, Maggie, shut the fuck up. Who was you talking to? But I did hear what he was saying. You can't. You do have to do some sabana. You do have to look to find out what makes this. And it's all about what has been added to you. You can't let go, I keep saying in Mahadeva, you can't let go of something if you don't know it's in your hand. You know, let's always let go. It's not possible.

There is work to be done. You can't let go of it. There's nobody to let go of. Paradoxically, the ultimate truth, yes. But her mongers are saying, we wouldn't be coming to see Bob if we lived there. We wouldn't. It's just a chef to respect it. That's not true. As you said, people come here because they love him. Exactly. And I already talked to Bob. There is quite a few people here who are beyond the need for further help. And that's why I laid in front of him and kissed his feet, man. I thought you were one of them. I am. I am that I am.

You're a little scoundrel. But I still say, I still say, I still say they should be chanting in their harem and they probably make them a bit of jiggy jiggy. Yeah. It carries out of a trend. Because this is what they say. All respect to the Shiva lineage. Some, this American teacher said, it's dry yarny, dry knowledge, we need shakfi bhakti. But I don't like him because I had preconceived ideas about Americans teaching us Eastern philosophy. But nevertheless, you look, you explore, you take what you liked and leave the rest. Or coming home to me, the answers are here, not in a guy American. And I came to honour them.

And I get emotional and I love it. I'm not frightened of that anymore. I'm not going to die. I'm not going to die. This is going to die. I got it the other day. You can't. How more alliterated can you be when you realise this bag of bones doesn't matter a job. You know, while it's about the place. You know. And maybe I don't have, as you said, there are people that are a bit more intelligent, a bit more, a bit different vibration. I don't even worry about that anymore. That's beautiful, the way you express it. Oh, it's from here. My heart chakra is going boom, or whatever.

And it's not, it's your heart of you, because it's a song of all of you. So many patterns remind me a bit of springs right now. But it's scary when you actually go deep and you see, you know, how you were talking about the waves. But when you are to become them, if you've done a meditation deep enough and you suddenly, there's no Maggie, but there's, there's this incredible waving of energy, the unio mystica, the actual fusing of the opposites. That's not scary. It is, if you think about it. But if you throw yourself into it fearlessly. I don't know if I have, I don't care.

It's a concept. You see, you keep coming back to that notion. Nothing matters. In the end, it's, be at your heart, be the truth. And don't be fearful anymore, guys. I've collected a few people's fear on this planet, and it's enormous. But it's a dualistic planet. So if there's enormous fear, there must be the equal amount, or big, no. no. That must be held within love. It's a, it's a, it's a woman, but it, it doesn't, make all these expressions, and it doesn't judge. It doesn't judge the paedophile from the child. That's big. That's a big concept to get in a manner, particularly part of your story is in that realm of abuse.

Very hard to suddenly go, I forgive you, Mr. Pedophile. But you can't have one without the other and it's all one. These are big things to consider. And this is why the man Jesus got home for saying forgive. You know, strange, strange. But they're like, I keep looking at Mr. Pedophile and he's laughing. Did he laugh? Did he laugh at that? No. No. He's a fiery eerie. He seems to have gone to me. See, this is why I honour Bob. If I happened to go to Bombay, he walked in the door, he would have gone, you, out now. No messing. He's a fiery eerie with you, on your butt.

That's why I honour the man. And he went and paved the way. But that's a concept to torture. It never happened. I wasn't there. This is the reality. And I just want to scream with joy. And trust me, I haven't had a joyful life. In many ways. There's plenty of others. There's plenty of others who can say something. Yes. It should be done. But the more stuff drops off, the less there is to say. I had sharp, as you know, when I first started coming. And now I mostly just speak to, if there's, if you go, oh, come on. And it's more in the nature of trying to contribute rather than needing to speak.

There's just, like, there's nothing to say anymore. When I'm identified with the personality, there's plenty to say, but, like, not. Well, realise there never was anything to say, you know. Everything that's been said is nothing. That's the point where you don't have questions because all the questions fall away. And I have a comment about that idea that some people come here because they still believe that they are persons and they maybe can get something. Or the other people come here, they don't believe they are persons, so they come for the expression. That's not the case at all. It's just the body-minds, mechanisms that are being fuelled by that life.

And that life moves them. So one day they find themselves here, another day they find themselves elsewhere. It's really no agenda or anything whether the belief in the person is or isn't there anymore. It's just another thought. It's nothing really going on. Well, apparently, seemingly, of course, there is movement going on. The dance is going on. The day and the night and the pleasure and the pain. And whether there is seeming reference point to which all that duality is being related, or that seeming reference point is not there, and it just happens to come and go spontaneously. Well, that's part of the play. Can we talk about a few weeks ago, about that drug, changes that can happen in the brain, where all of this is so fragile that suddenly nothing looks solid?

Yeah. And it's completely, and it's all, it's so, like everything that seems real is so dependent on these little synaptic kind of things that create certain senses that are designed to feel these things. But it's not, so it feels real, but it's just dependent on the machinery. Exactly. Even on the language, even on what we learned as children, we were taught that we are separate, we are taught that we are inferior, that we are incomplete, that there is a sense of lack, of void. That's why we must accumulate out to ourselves to get rid of the feeling that hasn't been there when we were born.

But we learned that with the language, by calling myself I, and everything else not I. So all that structure is being learned, accumulated, animals don't have it. And it's a by-product of the reasoning capacity. And, well, if the by-product called ego or mind or separate entity wasn't there, who would ever be able to appreciate the opposite? If not for separation, would the oneness even be appreciated the way it can be when the separation is being seen through? Yes, that needs to be understood, because they couldn't appreciate these things if it wasn't for the, believed in reference point we relate to. But in knowing the reference points are fixed in any way, it's not binding on you like it was before.

So if the intelligence energy expresses itself through the apparent ego, in apparent child, in apparent strengthening the ego, healing the ego, there is still the intelligence in that. It's not a mistake. That's how life monitors. Yes, exactly right. Yeah. And it's beautiful too. I mean, you know, we've all been through the suffering as a persons, we wouldn't probably be able to suffer that much. And what a beauty in that suffering, giving the reference point to the love as an opposite, or the absence as the opposite. Can you see how duality shifted to the Shakti, to the Goddess, the Unio Mystica? Well, women are coming into their own, or the Goddess, or that aspect, and it's a concept, but here it is, women are doing the talking.

And at the end of the day, that's the power. No, it's always the same one stick. Yeah. I thought it was funny, and this is about her, in one of his books I was reading, or one of the books I wrote, his talks, where he just said that your body's nothing but a food packet. Yeah. And then I was like, oh my God, has that really got that, because the body is just the end result of what food has gone into it, and that's it. Without the food that you've eaten, there would be no body. And so your body's just a food packet, just what you've eaten.

Well, Muktanana put it a bit differently, he says, there's nothing but a shit factory. Oh! Oh, that's funny. It's always the same, what comes in, what comes out. Another teacher drew all these decomposing courses, and held it up to everyone, and he said, that's what you are. A bag of bones, maybe, look at this, and it will be, you know, that's really confronting, but it's, at least mine's mostly pictures. A bag of bones. A rice, a few chocolates. The bones, the bones are that, the lymph's that, the blood's that, everything is that. That's right, that's almost the pain. Sorry? I say, the bones are that, the blood's that, the lymph's, the nerves, and everything, it's all that, one essence.

That's, yeah, yeah. Every cell is suffused with that innate intelligence energy, every cell. And a brain cell is not going to become a liver cell, or a liver cell is not going to become a kidney cell. Each knows what is necessary, where to the other. That's amazing. And you say it in one sentence, it expresses through the body and as the body. And everything in cancer, it does exactly that, and you get teeth cells and hair cells all in the wrong places. Yeah, let's talk about death. About what? Death. Death. Most people out there are running from it. There they are, but there's so many other good lessons here.

Death can't possibly know life, and life can't possibly know death. Yes. You don't remember your birth. Can the thinking tell me what? You don't remember your birth, you can't, you don't remember until you're about two years old. You won't know what your life, you don't know what your first birth was. You won't know what your last one is either. You know that I remember my very first memory of coming into this realm of mother, this life. And it was, you walk out of it, that's when the separation began. And that's when the eyes, the first thing, my father said, you are going to have a baby brother in a minute.

And I was 22 months old. And that was the first identification I had. It does start then. And you do need to look at that and go, then what happened? And you get the whole story. How old were you then? 22 months. I'm 22 months old. And what, what were you before that? Nothing. Nothing. You were, you were the little, little, little child but you didn't know anything about it. You couldn't differentiate it, you couldn't put any concepts on it because you hadn't learnt any words. No. No. No. No, no, no, no. You watch, watch kids. You watch kids. But they'll cry one minute or they'll drop something down.

It's so pure. You can't see that. Just like cats. Just like cats. Yeah. Cat dogs. Cat dogs, man. I like that question. Who, who were you before you, what was it? What place did you have before your grandparents were born or something? Yeah. What were you nine months before conception? What was it? What were you nine months before conception? There you go. I'm here. Lent in the milkman's eye. I thought the expression was. Lent in the milkman's eye. However, when I was born, apparently it was a milk woman. Yeah. You won't love it. Or a white woman. I'm not talking to you. You know where to do?

Meaning on anything, can't you? Yeah. Through the door. Okay. I was talking about a white woman when she was born and I'm going, oh yes, that's all. Yeah. I think I was frightened to play with the notes. I think I was trying to act as the host to this world. Guest. Enjoy yourself. Bob. Bob. Vickle. Vickle. Vickle. Vickle. Vickle. Vickle. Vickle. Vickle. Vickle. Vickle. Vickle. Vickle. Vickle. Vickle. Vickle. Vickle. Vickle. Vickle. Vickle. Vickle. Bob is saying sometimes when a corpse, when the life seemingly leaves the body, it doesn't. It just changes into the microbes, bacterias and maggots and little things that begin the decomposition. But they're all alive.

Everything, every cell is alive. It's like Mara Haraj says, it just becomes more. Yeah. It changes form. Isn't that what they say? Yeah. It never dies, it just changes form. Energy doesn't die, it just changes form. It just vibrates. And from vibrating, one pattern vibrates to another in a different frequency. A lever. As you say. Unless you get eaten by the vultures. Like they're doing to bear. No, no, no. I was just recently in Varanasi. I've seen the body. Yeah. And then the enzymes, you know, the digest, the bits of pieces in your vultures' stomach. That's life too. This is all full of bacteria, isn't it?

It's like, it's got all these microbes and all sorts of organisms feeding off this food factory. It's all like one whole universe. Yeah. It's making microbes up in your hands. Supporting a whole, you know, life form. And that's what, that's how to say about it, is there's only life. That's all there is, there's life. There's nobody who lives alive. And he points out that life lives on life. It's only out of life that more life can come. It doesn't, there's no room for death anyway. Like as you say, the microbes live on the life of this body and they'll break down. More life of some shape or form will come.

Minerals will go back, the left of it will go back into the earth. There'll be a seed waiting for those minerals in the earth to sprout. Something will eat the sprout. Something will eat the thing that eats the sprout. And so it goes on and on. That's what the physics says, that the matter is the energy. That Einstein's E is MC squared, MC squared. And it says that the energy cannot be destroyed. No. So it can change form. We can't change form. Yes. But we're very attached to these forms. Yeah. And it's very hard to free yourself from that idea. Yeah. Kind of, it's very simple.

It's so simple that it seems hard. Yeah. It's very, very simple. Can you not breathe? Like, do you have to do anything just to breathe? Even when you're born. Or sperm and over, do they have to meditate to be? Or to be born into this form or something? Everything just happens. We might have two people, exactly the same understanding, exactly the same experience. And one will grasp the message and another one won't. Why? Because one thinks they're the dua. They got it with the mind, with the concept. Another one got it with the heart, with the core of their being. You can talk about this, do PhD on this as much as you like.

You'll never know it unless you taste it. You can look at the breath, smell it, sniff it, whatever you like. Unless you taste it, you won't know it. So, what gets it? Not the head. Just drop the head aside and just let it happen by itself because we do nothing. Never have, never will. Never have, never have, never have, never have. But this is what we are. This is where we are. Just this silence. That's it. Anyone not aware right now is God's. We all are aware. Anyone not alive? So, you must be it. Was it to do phrases, to do all these PhDs or, you know, on this?

On this? And how hard is this? This mouth is blubbing, the bullshit coming out. Do I have anything to do? It's not my fault. It's beautiful. Even the one who is doing the PhD is the same life as it is. It is, but they think, but the PhD is done from the method. It's a knowledge. And this is knowing. This is knowing. Okay. Knowing is there. If there was not for knowing, knowledge couldn't be there. Of course. So, the base of all of this is silence and the stillness. It doesn't change. What changes is not what we are. But everything, basically everything that appears, appears on the awareness, on the silence and the stillness.

So, whatever waves do, it's perfect dance. So, let's see. So, let's see. So, let's see. So, let's see. So, let's see. So, let's see. So, let's see. And the same stillness is a field of expression of this one. It's a dance floor. Yes, it all dances perfectly. And you think, I don't like that dance, I like this dance. All is perfect. Never left the ocean. Never left to the satsang to get the ocean, but always the ocean. Much of the dancers are going around judging me at the dance. True! I'm dancing nicely. And then it appears as an art and it appears as a science.

And it is all the same intelligence. It's not... Well, the ocean. You don't dance immediately. Yeah, of the same ocean, yes. One wave is a science, another one is an art. And art and the science, they're gorgeous when they dance together, like creative writing. Dance the art and science together. PhD on nonduality, yes, please, do creative writing. Oh, really? Yeah. And the best writing happens from the science. And all writing happens from the science. And all writing happens from the science. And if you get too much silence, look up to new poems. Exactly. Do you have any new poems? Yeah, yeah. I'll go for it.

One's a little bit quirky and the other's more expensive. I'll go for it. Take what I do not say. Yeah, that's exactly what we are dancing, sir. Julia from US says hello. I don't know if you know Julia from US. Oh, we love Julia. She was here. She was here. She was here. Oh, yes. Marco says from Perth. Marco says hello. They are all too. There are a few too many. Charlie's watching. Patricia said hello. Oh, she's with us. From Brazil. Nick from Brazil. And Patricia from Argentina. Okay. Say hello. Oh, Patricia. Is that straight on you? Yes. She's been the one. And when that bubble burst.

Yes. And then you do, Trent. That concept. You keep coming back to that and you say. No, no, no. I was just asking. Yeah, yeah, yeah. You can see. I just wasn't sure if it was via YouTube or... It is interesting, Bob, in your spiel, you made it really clear that this is it. This is it. Right? Right here. And like Sabine and Katrina were saying, we can say everything appears in it or to it, but this build body is it. This is, there's no denying it. When we do the investigation and we see that we are not this build body, it can be a mistake to say, well, if it's not the build body, then it must be something else that I can't identify.

And then you might call that awareness or spaciousness. And then all you really have then is just another concept. What is clear from the investigation. There's no separateness between that conclusion that it's not the build body and the build body itself. There's just no space between the two. You can't measure between the results of your investigation and this body. There's no space or distance between them. So, it's like, when was the wave? Never. The ocean. It's always. The wave is always the ocean and the ocean is always the wave. You can't separate. You can't separate between this build body and the intelligence or the awareness.

It's all inclusive. It's that one essence expressing as everything. And there's just no getting away from that. And it's very conclusive. If you, you can actually do the investigation in steps. Although there are no steps. You look to see if that mind body has got any reality and it hasn't. You conclude that it's something else. But what you conclude it to be, you can't identify. What is there to identify except what appears in it? And that's this build body. Therefore, they're both the same thing. And there's just no separation whatsoever with anything. Unescapable. And I like very much when you said that teaching this morning, what was it?

Oh, that I can't. I'll be here. You can't. Well, you can't get out of an hour. I mean, that's awesome. You can't live a second to go. You can't live a second hence. There is just this. And in this thisness, there is absolutely no room for an eye. Or any description or any evaluation or any judgement or anything. There's just no room for it. Because this isness is just here and gone. Quick as a flash. There's no space or time in the isness. There's an illusion of it when you're standing there for someone who's dying and you're waiting for them to have that last breath.

That's very confronting. Yeah, well, that's that's the one expressing as everything. That is one of the waves on the ocean. You know, the ocean expresses as a, it's very, it's very confronting. It's confronting us. The ocean is that there, you know, the ocean of it, you're still it. And as Trina said, the Ph.D. is still it. The seeming knowledge that we gather is still it. It's just this and nothing else. And whatever's in front of you. Whether it's your best mate dying or watching the beautiful sunrise. This is it. There's no escaping that. Absolutely not. Whether you dance, or whether you cry, that's it. You can't escape.

You might as well just say yes to it, yes? Yes, yes. Like Bob says, just loud from the fact that you are that, you know, that's... Rather than resisting it, you might as well just say yes. Yes. And if resistance shows up, say yes to the resistance. Yes. And this is what the separate eye does. It assumes it's got the ability or the choice to say yes or not. Yes. And it hasn't. It's just... It just happens. There is the depth on which that yes is already there. Because if it wasn't there, the situation... It is already happening. Yeah. But rather than fighting the experience...

Yeah. That's right. ...you can just let it happen. Yeah. Leave everything as it is, yeah? Yes. As it is. Yeah. It took me a long time to get that one. Mm-hmm. Mm-hmm. And then I discovered there's no me as I were. And there's no time. Yeah. So you were already there. When he said he found out there was... He realised there was no me, he had to go to bed for a couple of days. Brilliant. Oh, man. Who was... Who was... Who was in bed? Buddy. Yeah. But the biggest... The biggest... The biggest... The biggest... The most deepening realisation was... When I realised there actually never was a me.

Yeah. Yeah. So initially I discovered there was no me, but then that me never actually existed. Exactly. Yeah. That's right. Never ever was. So... We lived... And that's exactly it. We lived... We lived under this false assumption. Yes. The false assumption that there's a separate entity there. So... It's false. Yeah. When you investigate, the false cannot stand up to an investigation. It's false. Yeah. We've taken on this assumed belief that there is a separate entity there. An individual never was. Yeah. So you've never done a thing. You've never killed you about a thing. So... The... The... The particular thing universal. It's inseparable. Mm. It's... That's what you...

That's why the... Ram jumped over the cliff when he heard the song, There'll never be another you. Oh! Let us get the poem before it's too late. Right. Even though you... You're aware of that and you... Like I... Do you... Feel that... I can sort of get it on so many levels. This... This... Doer... Will still do things that really... Causes me to suffer. Yeah. Where... Where do you go with that? Well... If you ask yourself, who's it happening to? Realise it's... Happening to me. But then that idiot up there says, there's no me. Is he right? If you've investigated, there's no me. What are you going to do?

Are you going to cling to it? Going to attach to it or leave it go? And isn't it going to move on then if it's not attached to? Unfixated awareness. Yeah. There's no cloud attached to the sky. Clouds will come and simply obscure the sun. But there's no cloud ever pasted on the sky. Is there any thought ever pasted in your head? Where are yesterday's thoughts? They might hang around for a while if we fixate on them. When you realise that thoughts come and go just like everything else. Just like the clouds. Don't bother attaching to them. They're going to move away. Unfixated awareness. Yeah.

You can just take that with me. It might stick there for habitually as it does for a while, but keep recognising it and you won't be able to hang on to it after a while. But if you try to let it go, that's resistance. And the very trying is resisting it keeps it there. There can't be resistance without non-resistance. There can't be non-resistance without resistance. The pairs of opposites are one and the same thing. We separate them and leave the separate. We can't separate the inseparable. That's one essence. Can't be good without bad or bad without good. Day without night or night without day. Let's hear this one.

There will be pointers in a poem. This one's more. I am the expansion. Tell me if I'm not loud enough, because I'm really... My ears are blocked and I'm very loud in my own ear. You are loud enough. Okay. Yeah. I am the expansion that pervades through all. I am the despair that forgets. I am the stillness that happens to spring the universe into fresh recognition. Sorry, sorry. I am the stillness here. I am the timeless pace in which the world acts out each moment. I am the fleeting concern recorded in a tightened chest. I am the gap between thoughts where no thing is made of anything.

I am the words that keep coming back. I am the rising energy hiding. I am the moment after the moment in which the activity has worn itself out. And when this pattern is seen to be simply a pattern, I am all that is left. And that's right until you take a stance somewhere and all that. What's that? You are all of those things as you say until you take a stance somewhere. Yeah. These are just memories. Don't have them right now. Yeah, yeah, yeah. That's right. Actually, they're just memories right now. Yeah, so you are the space and the content. Yeah. It's totality. It's not two.

It's not that you are one and not the other. Although some pointers say, No, I'm not the body. I'm not the mind. I'm not this. I'm not that. Well, it's just a pointer. Because ultimately, there's one. So, who could you not be? Use everything. Yeah. It's only one. Like Sean's poem. Can I read a poem? Yes. Yes. I've hardly ever written a poem in my life. No one. Oh, thank you. I wrote this in Byron Bay, in the bar. In the bar. After a whiskey. The ocean. Two whiskeys. The ocean. In the heat of battle, the soldier shoots. In the cold dark forest, the barn our ooze.

In the passion of love, the bodies twist. In the corner pub, the drunk gets pissed. In the joy of youth, laughter abounds. In the hospital wards, there are painful sounds. In the beautiful garden, the flowers do bloom. In the funeral parlour, an abundance of bloom. In the morning mist, the dew drops hang. In the bountiful jungle, there's tooth and fang. In the minds of men, great ideas are born. In the ways of the people, there is hate and scorn. In the diverse, the you is still there. In this appearance, you still seem to care. In this duality, ignorance rules. In this grand mire, we act like real fools.

But look ever closely and investigate the cause of all things that appear in your face. In serious looking, you immediately see that me that is looking, the me that is looking, is looking at me. Thank you. Thank you. Keep going. It's the last of eight, right? You were pissed, you can tell. That's why it's so good. Bill, get back in that pub and have another whisky. We've all gone there now. Okay, thank you. Thank you. Thank you. Thank you. May you have been now. Try and get anywhere. Thank you. Thank you, everyone. See you. All right. See you. Thank you. Take care. We'll be back.

I'll try and bring Maida with me. Yeah, okay. Thank you.