Sailor Bob - Non duality spiel and discussion

...from the Romans, where the Roman emperor who took power would erase everything from the previous emperor. He would kill their family, any statues of him would be destroyed, any paintings of him would be burned, any law he enacted would be ripped out. He would be erased. Destruction in memorandi, destruction of that person's memory. Now that comes from Roman times, it probably goes back before that. Isn't that amazing, just erasing the whole scene of history. So every new emperor who came in just erased everything to do with the previous. The laws he enacted, his family, everything was just erased. Okay, we already started. We already started.

We're already online, so can we start with you? What are the names? Andrew? Tony. Chris. Tony. Melanie. Moira. Robin. Terry. Okay, go through the basics again. We don't teach you anything here and we don't tell you anything. Understand that right from the start. When you realise what we're pointing to, you realise that nobody can teach you anything and nobody can tell you anything. There's nothing new that we point to. That's what we do. We point to and ask you to look to see for yourself to what we're pointing to. And as I say, there's nothing new we can point out. If you look at all the ancient texts and ancient scriptures, they all point to the one thing, what they call in the Vedas and Hinduism, non-duality.

And they use that term non-duality because... You look more at the door than at the room. ...means one without a second. Not two. They put that one without a second on because even the idea of one implies that there could be other than one. So to cancel out there is anything other than that, they say it's one without a second. And you'll see that the basis of all the ancient texts pointing out that it's one... If they like to call it God, they call it one God, the one essence, happening, shaping, forming and expressing as. That's the essence. That's what God is. It's expressing as everything.

Not two, never was two, never will be two, never could be two. And tell me, do you start your count ever from two or doesn't it start from one? So the one seemingly became two. But they say it's one without a second. They're trying to define that non-duality by saying it's one without a second. It's not two. It's one without a second. Just this and only this. You'll see the same thing in the Buddhist texts where they'll say it's non-conceptual, ever-fresh presence awareness. And they add onto this, just this, nothing else. And anyone in this room who's not aware of being present right now, that a presence is right with you, right where you are.

So have a look. You must recognise that that's what you are. You are that presence awareness. The awareness of being present. That's what you are. That's what you are. of being present or right in this moment, right in this immediate thing. Christianity and other religions will talk about the same thing. In Buddhism they'll tell you that it's non-conceptual, ever-fresh presence awareness. And not just this, nothing else. Anyone who's not aware of being present right now, that presence awareness is up with you right in this immediate thing right now. So you must be that, presence awareness. You can't negate that presence. You can't put any label on it, give it any name or form, you can't negate it.

You can't negate your beingness. And that's a different way again, they put it in Veda, they call it Sat Chit Ananda. Existence, consciousness, bliss, anyone who's not existing right now. Anyone who's not conscious or aware right now, anyone who's not happy to be right now. . So you are that existence, consciousness, bliss. Another way of putting that is being, knowing and loving to be. Anyone who's not being right now, communicate your beingness. Anyone who's not knowing right now, anyone who's not loving to be right now. So they all point to the one essence. Patterning, shaping, forming and expressing and experiencing as everything. And that's the Mahāvekā with the great mantra.

I tell you, Sat Chit Ananda. Nāmārupa. Name and form. Existence, consciousness, bliss. Name and form. And then you put names and labels on yourself and all the things in this room have got labels on them. That's the name and form. I tell you that name and form are māyā, illusion. Have no substance or any independent nature. We put these words or labels on everything and taken a word to be the real. But have a look at that and see if the word is the thing. There are all sorts of words and labels. How many words were you born with? You realize you weren't born with any words.

And every word you've ever spoken or ever liked to have spoken has been learnt along the way, been picked up along the way. I tell you again in the scriptures that this manifestation, the Nāmārupa, the name and form is māyā. It's illusion. It's only appearing to be so. And I'll tell you it's a phenomenal manifestation. Look up your dictionary definition in there. The definition of phenomena is that which appears to be. Pointing out it's only appearing to be so. It's not its actuality. It's not its reality. We've taken it on to be real. So that's what we ask you to look at. I say this set set and handed and the māyā, vācā, the great label, the kundas.

That. I am that. This is that. Everything is that. And don't you know that in your language already? When you say that is a chair, that is a carpet, that is you, that is me, that is everything else. Everything is that which we put labels on. Words. Now how did you begin and where did you begin? Can you remember your birth? Go back as far as you can remember your birth. You can't actually remember your birth. You'll say I was born but you don't remember your birth. So when did you begin? You'll realise you didn't begin until you were about two, two and a half years old when you learnt words.

Have a look at that before that you were nine months in the womb. What were you doing about it then? What could you say about it then? You couldn't say anything at all about it. In the next two years of your life you were functioning spontaneously, naturally and ethically. You didn't have any words. The label was just there. Then you might understand that scripture or something they talk about in the Bible. In the beginning was the Word. The Word was with God. The Word was God. All things were made by Him by the Word. Now that word God is just a word. Nothing was made that was made without the Word.

So it was all made up of these words, labels. And you didn't have any words until you were about two, two and a half when the reasoning started. And we learnt words. Where did you learn words from? You learnt words from your parents, your school, your society, your nation. Initially from your parents. Every word you've ever spoken or ever liked to speak has been learnt. Or picked up along the way. There were no words which you were born with. The Word has been learnt and required. Now have a look at that. And see the Word is not the thing. The Word is not the actual.

Take the word water. Can you drink the Word? Can you swim in the Word? Can you wash in the Word? Can you drown in the Word? You can't. Does the Word fire burn your mouth? Can you cook with the Word? Can you heat yourself with it? You can't. So these words or labels we've taken on, they're not the actual reality. They're not the thing. That's why we say the Word's not the real. And as I say, every word you've ever spoken or ever liked to speak has been learnt and required. What are you without the Word? Can you negate that beingness? You can't say, I am not.

The word you can say is, I am. That's the knowing that you are. It expresses or translates through the mind as the thought, I am. But are you the thought or word, I am? If you were, you wouldn't lose sight of it. Yet don't you gladly get up every night when you go to sleep? You forget all about the Word. But it's not the finishing it. You go to sleep, you wake up in the morning and the Word begins again. Where was it when you were asleep? It wasn't there, but it didn't disappear without the Word. Go back to what we've taken on board. We believe we are this separate entity, this individual, this person.

And where did that word person come from? Doesn't it come from an ancient language? Or was it Greek or Latin or something like that? Persona, the mask, pointing out we've got this conceptual image or this mask of identity that we believe ourselves to be. And put the label on that I am this person and see that we're realising it's a mental construct we've formed about ourselves. It's not the actuality of what we are. Persona, the mask. We'll investigate that a bit further and say, when did you begin it? You say, oh, I was born. You can't remember. Well, we go back as far as your father and your mother and look back to your father and your mother and that animating life essence, what I call for what we call a little label, intelligence, energy, the activity of knowing, enabled in that pattern a little microscopic particle called a sperm to form.

Through the essence of the food, eaten by your father and the breath, the prana, the gene, the prana that's going into it, formed a little microscopic particle called a sperm to form in that pattern. And the same with your mother. And animating life essence, that intelligence, energy, enabled another microscopic particle called an ovum or an egg to form in that pattern. That egg or ovum was suffused with intelligence, again from the chi, the prana and the essence of the food, formed that little pattern. And that pattern was suffused with an intelligence, and we made intelligence. What we call, a little microscopic particle called an ovum or an egg.

Now that ovum was suffused with intelligence. It knew what to do. It attached itself to all the uterus. And then the male, the sperm, was suffused with intelligence. It knew what to do. And what they weren't just inert, they knew exactly what to do. Pattern shape, shape. Pattern shape. And form, and express. The sperm knew what to do, to swim to the ovum. And when those two came together, what happened? The little fetus, the little embryo began to form. What were you doing about it then, if you think you're running the show as just a person? Did you say, I'd better grow a heart, or a lung, or a brain, or an eye, or a liver?

You didn't. You didn't know anything about those things. You didn't have any words or labels. You couldn't even think of them. You didn't even have a brain at that stage. But the innate intelligence knew what to do to form this pattern which we call the human form today, which is just a pattern without intelligence. And after nine months when you came here, and were able to take your first breath, you didn't have the capacity of reasoning or start to think any words, didn't learn any words to think about, too. But you were functioning for the first couple of years of your life, without any words, without any labels.

So how can you say you are this person? This so-called human pattern shape and form is calling you. You're taken to believe it and haven't questioned it. And in that night, questioning is stuck with that image or label we've got. And that's what we reinforce. We reinforce that belief because we never investigate it, never look into it to see. We go on what our parents told us, our school, our society, our nation told us. We believe those things without questioning it. And we get locked into it and suffer accordingly. Because when you look at it as only that believed in entity, it can be fearful.

Say that believed in entity, it can be anxious, full of self-pity, resentful, unhappy, depressed. They call it I or me. We put the label I or me on it. Words we learn. That's what we need to investigate and see whether you are this conceptual image, this label, entity, belief, or something. The capacity of reason didn't start with us until we were about two, two and a half, when we started to learn words. And that capacity of reasoning is what we call it. It's a very useful capacity these human patterns have. Which other animals, birds, insects don't have that particular capacity to the extent we do.

They have other capacities we don't have. Like a bird, for instance, has a capacity of eyesight that's much more developed than what yours and mine are. It has a capacity of flying. We can't do that ourselves. But through the capacity of reasoning, we've learned to build ourselves eyeglasses, binoculars, telescopes, and things that enable us to see better. And through the capacity of reasoning, we've learned to build ourselves planes, helicopters, balloons, and things that enable us to fly. But we can't do those things naturally. So this capacity of reasoning can be very useful. But it's also very self-destructive because it's a vibration. And watch your mind and see how it vibrates.

And it's always vibrating dualistically. If you're not in the past, which is memory, you're in the future, which is anticipation and imagination. But in that range, it's constantly vibrating. It's always vibrating dualistically. Good, bad, pleasant, painful, what's your mind? Happy, sad, loving, hating, positive, negative. Have a look and see if you think any other way. And see the boundaries and limitations and labels we've put on you. The good, the bad, the pleasant, the painful, happy, sad, loving, hating. They're the words we put on the limiting end. Binding ourselves in concepts. Words. And as I pointed out, the word's not the thing. You can't drink the word water.

The word's not the thing. So we've learnt words and believed in the words. And have a look at how that functions. But you can't do much with I or me. They're two words we learnt. I and me. Parents fussing around us. Telling me I'm little Johnny or little Billy. I'm a good boy or a bad boy. I'm this, that and the other. And I take on these beliefs without questioning. And then I start to reason, I am this little Johnny they told me. And I look out there and look beyond what I think is little Johnny. And see there are other things there that I can say about them.

They don't fit little Johnny. So they're not I. They're not me. And that's when the sense of separation comes about. And then on we feel separate. Isolated and alone. And within that sense of separation comes insecurity and vulnerability. And that's when the search actually starts in us. And that time when we take on that idea of insecurity and vulnerability. We're looking to become secure, whole and complete. Not realising we're always whole and complete right from the start. Always have been. Always will be. There'll be nothing other than that. When I use it. I talked about the mantel before. I am that. Thou art that. This is that.

Realise innately you know that already. Because you don't just say that's a chair. That's a carpet. That's a chair. That's the mirror. That's the window. That's the tree. That's the flower. That's the bird. That's you. That's me. We already know everything is that. Which we put other labels or words on it. It's enabling. And taking those words, labels and things. Something that we believe is separate from that. That is all there is. I am that. That is what I am. That is what everything is. Everything is that. So when that sense of insecurity and vulnerability comes on us. We've isolated ourselves. Until we. We've got to be.

We've got to be. We've got to be. We've got to be. We've got to be. Separated ourselves from the natural functioning state. And everything becomes relative to that separate entity. The individual. You can't do much with I or me. So what we do to it. We add to it events. Experiences and conditioning. Things that have happened to it in the past. I add it on to that I. I'm Bob. I'm Australian. I'm a good fella. I'm not so good. I'm unhappy. I'm fearful. I'm anxious. Guilty. Depressed. I'm all these concepts are in all that and they are in all that. We have a small set in mind.

We have a small set. and form a conceptual image of what I believe myself to be. And that, as I say, is a conceptual image. And what's a concept? Have a look in the index pen and see what the word concept is. It's a mental construct. We've formed a mental construct and imagined a conceptual image or idea of what we believe ourselves to be. I am this person, this separate entity, this individual. And everything becomes relative to that thought I thought. You can't do much with I or me. What we've done to it, we've added to it events, experiences, conditioning, and formed this conceptual image.

Now everything becomes relative to that conceptual image which we call the self-centre, the reference point, or the ego. And that's all the ego is, a conceptual image. And it's a dead image at that. Because it's based on past events. Events, experiences, conditioning. Not many of you are relating to what is right now. You're always relating to this dead image. I'm Bob, I'm Australian, so and so and so and so. Because they're relating to a dead image. Now that dead image can't keep up with life. Because life is spontaneous. It's not time-bound at all. There's no duration to it whatsoever. You'll see that time is just a mental concept also.

You ask yourself what's wrong with right now if I don't think about it. Or if I ask is there a past if I don't think about it. Can you say there's a past without a thought? You can't. Can you say there's a future without a thought? You can't. Then you'll try and tell me I was in the past. I'll say well try and go back and actually live a minute ago, or an hour ago, or last week. Can you go back and live a last week? You can't. You can recall it. And the only actual analogy you're giving is what you're recalling right now. You can't actually go back and live it.

The same with the future. You can't live a moment in the future. You can anticipate and imagine the future. And the anticipation and imagination is only what's going on right now. So when people say you've got to try and stay in the now, so try and get out of it if you can. Because it's always the spontaneous immediacy. That's the actuality. Spontaneous immediacy. No time to it whatsoever. Everything becomes relative to this conceptual image I've got a bit of myself. That image is what we call the self-centered reference point. The ego. Now it wouldn't be imperative if you had a look and see if this ego was real or not.

See there is such a thing as an ego. People tell you you've got to kill this ego, get rid of it, stamp on it, do what you like. Down through the ages there's always been someone to point you out that the ego is a total fiction. It doesn't exist at all. So it's pointless trying to kill it or stamp on it. There's nothing there. Now we ask you to look along those lines. See how it works and stuff. And something comes up in your life. And I like it. How do you know? How do you know? Well you've experienced it before. And you'll say I like this experience.

I like it. It's good. And we don't want to lose the things we like. We want to hang on to them. Not realizing they're transient. As the ancients told us this manifestation is minor. It's illusion. It's transient. It's constantly changing. And have a look at that. Transience. That body that you walked into this room with is not the same body you walked into. There are hundreds or thousands of cells dying in it right now in this moment in being we face. So it's not the same. It's constantly changing. So something comes up and I like it. I don't want it to go. Now if you like something, not realizing it's transient, no matter how much you love it, how much you want to keep it near or hang on to it, they're going to change.

They're going to die in you. They're going to leave you. They'll certainly move on. We don't want it to move on. We want to keep it there. We want to keep it there. So what do we do? Try to keep it there. We're resistant. Hang onto it at any cost. And recognize that resistance is conflict. Any resistance you are in, you are in conflict. And any conflict you are in makes you uneasy. Makes you unhappy. Depressed. Guilty. Callous. Envious. Remorseful. Fearful. And that uneasiness is another term for disease. So there's resistance. Conflict. And disease. up in this all the time and live it your life and see if it's not so.

How long do you stay happy, not wrapped in it? Resistance, conflict, and disease. Something comes up and you don't like this one. What do you do? You resist it again by trying to push it away. This one you don't want to hang on to, you want to push it away, so to stop keeping it there you resist it again. So again there's resistance, conflict, and disease. So this is going on constantly in our life, this constant resistance, conflict, and disease. How easy. So you see from that that me is the cause of all my psychological problems. It's only me that can be fearful, only me that can be unhappy or anxious, depressed, guilty, you know, this conceptual image.

It's all from me. Me is the cause of all my psychological suffering, all caused by the belief in this ego. Now wouldn't we have had a look and see if this ego is real or not? No. It's just me. And what is, if me is the cause, what's all my problems based on? This cause, relating to this cause, relative to this cause. And if you look in the scriptures that's all the so-called karma is, is cause and effect. If me is the cause, where can the effect lie? What happens if I ask myself a simple question, can there be an effect if I'm not relating to the cause me?

Well can there be? And you don't have to be a Rhodes Scholar to work that out. I'm not relating to the cause. Maybe I'm not. I'm not a real person. I'm not a real person. It's just my thoughts. I'm not a real person. I'm not a real person. I'm not a real person. I'm not a real person. I'm not a real person. I'm not a real person. But that's the cause. Me, where's the effect lodge? You must realise that change is by itself without resisting or any conflict. It's doing anyway. Everything is constantly changing. It's constantly changing. It's imperative to have a look and see if this me is a fiction in you.

We ask itself to look along these lines and see for yourself. Because nobody's going to do it for you. That's what you need to understand in this. You're not going to get it from anybody. Nobody's going to know how to do it for you. need to understand this you're not going to get it from anybody nobody's going to do it for you nobody's ever going to give it to you because as i say all this manifestation is my shadow pictures on that screen of basic screen of stillness silence emptiness shadow pictures what's a shadow picture how real is a shadow unreal at all need to recognize this investigation they ask you to look along those lines so everybody is seeing right now everybody is hearing right now that's not a trick question isn't that a fact aren't you seeing aren't you hearing right now but ask yourself this does my eye tell me i see well my eye's not saying look at this bob or look at that it's yours the seeing is happening through the eye that's the instrument of the things happening and it's translated by the thought i see the eye is not telling me i see but the thought comes up and translates it and tells me the same with the hearing my ear is not saying listen to this bob that's good i'll listen to that my ear can't say anything at all can you always have a look christianity see i can't say anything can i see you can't say i hear but the here is the thing the instrument through which the hearing's happening is translated by the thought i hear but ask yourself this can that thought i see actually see or to see for yourself shut your eyes and look around the room and see what you can see with a thought you can't see anything at all with the thought you can picture things in your imagination in your mind but you can't actually see what's in the room with your eyes closed put your hands over your ears and hear what you can hear with the thought the same thing if your ears are blocked off you can't hear anything with the thing so you see that the thought i say cannot see the thought i hear cannot hear anybody unaware right now in this room you don't know what awareness is but you'll say no i'm not unaware you can't put any concept of form on it and knowing that basic knowing that you are and the thought are we is not your awareness we all think we choose our thoughts but why would you have an unhappy or miserable thought if you could choose it do you want to be that way you want to be angry or fearful or guilty so the thought i choose can't choose so you see this thought up and you can't see can't hear you can't be aware can't do it with the jews can't do anything at all in myself the conceptual image can't do anything and take the life essence out of that body and you've got a corpse now the corpse has got the eyes the ears the heart the lung the liver the heart all these organs in the body they're not a bit of good talk about that life isn't there how many thoughts can a corpse have how many feelings i can't do anything so you see it's not the thought up entity that's doing anything it's that life essence the livingness is the same life essence that's functioning in this manifestation which is pointed out as all appearances anyway it's a better substance or any independent nature of itself that's the life essence is doing everything there's no ego that's doing anything that's what you ask and look at and see for yourself so you've got any questions or any doubts or any arguments bring them up and talk about it people have been coming here a while and this can tell you all about it a little better but there it is so get into it listening to you it becomes pretty obvious that the ego is just you know mental thoughts of the past and the future and it's got no relevance here and now and it seems that i've heard you teaching in the past it's the keys to see through it again and again but um sometimes i get caught up in my ego and then you know i default to some sort of behavior and then 20 minutes later i got caught up in that again any comments or suggestions well you keep recognizing it is it lasting longer will you now well with you it's easy with you it's easy but um yeah it is but i am about progress uh yeah yeah i guess yeah Yes.

See what you need to do, as I say what you're doing is question your beliefs. That's another thing we handle. The belief is not the actual. We've got all these beliefs about this, that and that. It was reinforced day in, day out. But look up your dictionary definition of belief. It's an unquestioned acceptance of something in the absence of reason. Acceptance of an alleged fact without positive knowledge or proof. So you put your beliefs to that test, they'll fall apart. Because that's all they are. Belief to be something, not the actual, not the real. So when it comes up and you seem to get caught in it, ask yourself who's this happening to?

Well, this answer is happening to me. But wait a minute, I saw through this so-called me the other day, there's nothing there. Is there anything there now? It says you can really find something if you looked at it a little bit, you realise there is. Nothing there. Nothing there with any substance or any independent nature that can stand on its own. And the more that's recognised, the less and less you're going to hang on to the old habit patterns and hold on to these, you know, and fall away. And you're left with what is, just as it is in itself. What is means unaltered, unmodified, uncorrected.

Leave everything as it is and it changes by itself. Just like out there in a manifestation. The earth's rolling around, the sun, right there. It's now. And it's constantly changing, you know. On this side of it, when the earth is facing away from the sun, it's darkness. On the other side, when it's facing towards the sun, it's light. What does the earth know anything about that? What does it know about the movement around it? It's the same with everything. Spontaneously happening, naturally of its own. We're taken to belief and taken to be real. There's some actuality in any of it. It's all, as I say, it's all minor.

It's all what they call minor. Illusional, like a dream. And it's a, they call it a phenomenal manifestation. Look up your dictionary definition of phenomena. The definition of phenomena is that which appears to be. Though it's seemingly real and solid, it's only appearing, it's only appearance anyway. You and I and everything else appears to be real. But it's not. It's just vibrating patterns of that. Intelligence energy. Just vibrating, as I say, just evanescent shadow pictures on the screen of silence and stillness. Which has never been corrupted or contaminated by anything it appears in. But it's seemingly so. It's appearing to be so. It's appearing to be real.

But in the continued investigation of it, then that conviction will, must arise that there's nothing solid or substantial about anything of it anyway. It's only seemingly so. The beauty about Bob's teaching is that he's basically saying that you are that already. And you are not the wave. You are not the person. So the one who actually got caught up is not you. The one who got caught up is just the wave. And you were the ocean. So really, if the, if the story happens, or the, or the calling up happens, the only thing to do is just to leave it and relax back to the true nature of that emptiness.

That is witnessing that being caught up. Because that's what he says, gain the satanty that you are already that. There's nothing to become. Nothing to be done. Nothing to be even done about that old pattern, old habit pattern of, oh my god, I got caught up. And see, it usually happens that you recognize being caught up after you wake up again. So it doesn't really matter. Dwelling in the past and saying, oh my gosh, I was lost for 20 minutes. Doesn't matter. It's gone. It's gone. Right now. Oh, I'm recognized. I know that it's, it's just really living in a moment, moment to moment. Letting go of the past where you didn't caught up.

Because you are the space. You're the emptiness. You can't get caught up. But the content got the attention. The thought stole the show. Or the wave got stuck. The start of the waving. But it doesn't matter because right now, you recognize it. You see, oh, okay. That is the past. It's gone. I think what I'm finding as well is certain patterns I can see through quite quickly. And then they sort of fall apart quite quickly. But then there are other patterns that are very deep-seated. And sometimes they can stay present. And other times I don't, and I'm just going, you know, all right. But that's why I asked you, Bob.

You're basically chopping at that same ego. Yeah, well there's still patterns, aren't there? Whether they're seemingly strong or weak or whatever, they've got no power for themselves. There's only the one power in the manifestation. Would it be useful to ask what's aware of that belief? What's aware? What's aware of that belief that you were lost? Mm-hmm. Oh yeah. Yeah. We'll get back to that. Mm-hmm. Being aware, yeah. That's one of the primal, like, who am I or what am I? What's aware of being aware? Because we're all aware. You look to see what's aware of being aware and there's nothing. It's the awareness itself cognizing itself like two mirrors looking at each other.

It's like a trick that makes it look like there's two. When there's a two, it's a trick. But there's only one trick. If you put it negatively, anybody in this room who is unaware right now, you say, no, I'm not unaware. If you're not unaware, you must be aware, but you can't say what that awareness is. You can't put any label or any concept on it. But you know for absolute certainty that you're not unaware. You're not unconscious. When you're in deep sleep, you're still aware because if something happens or someone calls your name, straight away you respond. Well, how could you respond if you weren't aware?

Well, I'm not aware. I'm not aware. I'm not aware. I'm not aware. I'm not aware. I'm not aware. I'm not aware. I'm not aware. I'm not aware. I'm not aware. I'm not aware. If you're under anaesthetic or something, a chemical had knocked you out, you wouldn't respond. But the fact that when you're in a sleep, you do respond shows that your awareness is there. It's just that the mind stops. So you think there's nothing there. You think I was at a deep sleep. I was in a void, but you're not. It's just that conceptualizing is completely stopped. You're not dreaming or anything. You're just thinking all night long, nothing.

so there's just pure awareness but if someone says hey John you straight away go yeah you respond well what's responding because I always often wake up at night and I and I and I look around the room and and you say well it's dark what's lighten up the darkness if it was really dark you wouldn't say anything but the fact is you can see everything in the room so what's lighting up the darkness it's your women it's letting up the darkness and your awareness is prior to both day and night so it distinguishes both how could you say it's daytime or nighttime if there wasn't a state that wasn't either You wouldn't know day from night unless there was a neutral state there.

And what's that neutral state? Well, that's the problem. You can never say what it is. You can only say what it's not. You can say, well, it's not the body. It's not the mind. It's not my senses. It's not my feelings or emotions. It's not the organs or anything. You have to negate it. Because you can't say what it is. You can only say what it's not. And the best way to point to it is what Bokke is. Very simply. You don't need a 10-volume encyclopedia. He's also pointing that, and this is a really nice and easy way to look at it, it's not really that there is an awareness of something, but there is an activity, ING.

He puts the ING. There is seeing going on. There is knowing going on. There is decision-making. Or choosing or waving. The ocean is waving. Going on. There is content going on. And the awareness, the knowing of the content, is what we are. And now separating. There is a knower. Being aware of the content is already missing the point. Because we are back in the duality. Because it doesn't make any sense to create the awareness, the aware and the content of awareness. It makes no sense. Because if there is a knower and a known, without the knowing, they both collapse. So without the knower, there is no knowing.

Without the known, there is no knowing. So they are not really separate. They are one thing. The mind always segregates and splits everything to create that illusion, that maya. Without the mind labelling and distinguishing one thing from another, there would be just a blob, like a baby, who doesn't distinguish the sounds from... Because it doesn't really, it doesn't even segregate or separate just yet, because the machine isn't tuned. It's not tuned to do that. But as the way that machinery, that software, learns to recognise things and label things and distinguish things and see the content, it divides the world into the seer and the seeing.

But that's not the reality. The reality is the activity. The recognising, the knowing, the seeing. But who is doing it? In the immediate experience, I can't say that there is anyone doing it. Because I need the thought for this. I need the thought to know that there is a person sitting on a chair. Without the thought, my experience of seeing is just that. And I can't even say where it starts. I can't say it starts from my eyes, because to assume that I have eyes, I need the thought. Without the thought, without dividing everything with the mind, it's just pure experience of being. And the being, on the level of the senses, is seeing, hearing, tasting, touching, smelling.

It's divided. The plain being divided into the channels of the device, on the holes in the body. So even the recognising is just an activity spontaneously happening. It's not that awareness recognises itself. It's not that I recognise my unawareness. No, it's just knowing. Like Bob is using Sat Chit Ananda, being, knowing, loving to be. The being and the knowing and joy of being, they're all one. They're just, again, for the sake of pointing, they're being shown from different angles. Like in Christianity, the omnipotence, omniscience, whatever. They're just different angles of the one activity. So just really coming back to the one, without doing anything. Because the more thinking, the further away we go astray from that singularity.

The less thinking, the more natural just... I've heard Bob's stick analogy, haven't you? There's only really subjectivity. I was just going to ask you another question. Love. You dwell in being and you've got a very... You've seen through your ego. Where does love fit into the equation for you? The name of life of Bob. That's part of Sat Chit Ananda, being, knowing, loving to be. Well, awareness of being is the bliss. It's the blissful state. Love is something separate. That's a natural... Well, as in Saga Datta put it, have an affectionate awareness of being. Just be a little bit warm towards yourself, for a start.

That warmth or affection. You can like to call them that. Spontaneously come from the state of not getting caught up in your ego? Yeah, well, Sat Chit Ananda, being, knowing, loving to be. You're being right now. And you're knowing that you are. Aren't you happy to be right now? Well, that's the loving to be is there. That's it. Not something that we just try and put some conceptual image on it. This is love. I love her, I love her, I love her, but the bitch did this to me and I hate her. Can switch around like that. That's just quick as that. That's the natural loving to be on this.

None of you in this room would be dead for quids right now, would you? Mm-hmm. I'd rather be dead. Like a mother's love for a child. It's nothing to do with, you know, like what, between an adult man and woman relationship, you know? That's usually just based on passion or magnetic attraction or something. But the love of a mother for a child is so selfless, you know, that mother will... Yeah. But life tends to look out for life. I guarantee if we heard the screeching of brakes out there, smash, glass breaking, you know, and we heard some lady scream, and I guarantee every single one of us would be on our feet, we'd be bolting out there to try and save somebody who's done that.

Mm-hmm. Life is saying, shit, another life's in trouble here, get out there. And if the car was on fire, I guarantee one of us would probably leap into the flames and probably drag the person out. And you wouldn't even think about it, you'd just do it. You know? Like, there's... Like, the world is full of stories like that. People who have selflessly gone to help someone else end up dying, and they've saved somebody. But what's gained or lost? You say one life was saved, one life was lost, but in reality, nothing was gained or lost. Nothing's ever gained or lost in life. Another way Bob is actually putting that question, and it's not really that one, but it's similar, and it is all one and the same thing, is if the love...

Mm-hmm. ...is not experienced right now just the way the being and the knowing is experienced, the question is a good question. What is obscuring it? And if we see if there is no natural joy of being and affection towards the being, there's something obscuring it. And I bet it's gonna be a story. It's gonna be a thought. It's gonna be a distraction. Me. Something important. Me. For me, of course. Mine. And now what's important? What is running my life? My career? My relationship? My life? My problems? So that is... If that is actually... If we just disengage from this, the satsikānanda is a natural state.

If it's unobscured by the thinking and the stories, that's all there is. Like this cat, it doesn't have an ego. It experiences the love for the awareness of being. And it doesn't look very distracted from it. There's a Buddhist monk in Tuvalu, and his name was Buddha. The guy Peter Lorre and Kalyani went to see about 40 years ago. And he was very fond of using the Thai slang. He would say, , which basically he's saying every problem in the world comes from me and mine. Me and mine. In Thai, it's . It's quite slang, almost swearing to say that. But he would say that to people all the time.

Dignity, that's the word. That's the word. That's the word. That's the word. That's the word. That's the word. That's the word. That's the word. Dignitries and that would come to him, and he said, well it's all about me and mine, chopped them down, you know. don't go away, you see. The stories don't go away. It's just their or their mind's really, their mind. So, when there is a movement beyond that, then there's existence, awareness, bliss. Is that what you said? Yes. Existence? Awareness? Bliss? Good morning, questions. It's sort of a completely different dimension. So the stories may not go away and they might be quite horrible.

Absolutely. It's just like the sound. See, the stories are domain of the thinking or the mind. It's mind. Just like the seeing is the domain of the eyes. And now when you land in Sat Chit Ananda, it doesn't mean that all you see is going to disappear. Just like the sounds are still going to be heard, the question is now, what's really important? Is the affectionate awareness of being or the content of seeing, content of hearing and content of thinking? Because if the heart of the essence is where it lands on itself, then the stories go on. The stories can be quite horrible. And yes, they often are.

But they lose the state. They lose the feeling. I mean, the pain, if it's not resisted, it's not as painful. And Bob often says, you know, when the pain gets so bad, the body is so intelligent, it will cut off the consciousness. You'll just fall unconscious. So even the greatest fear of a pain or a torture, it only goes that far because if there's no resistance, there is a valve, you know, there is a... It's like hypothermia. If you get hypothermia, they often find a person who's died of hypothermia, stripped all his clothes off because they go so cold, they actually start to turn hot before they die.

And they start peeling their clothes off. So, no, I'm on fire here, you know. So that's the body is shut down to the stage. It kind of like reverses itself. But you brought up a really good point that's probably worth going back to. You're saying that you have... See, most of spirituality or spiritual books or yoga or whatever, there's this concept of somehow or other, meditation, somehow or other, you can stop the mind. That's their goal. Whether it's transcendental meditation, give you someone a mantra, the goal is to stop the mind. You talk to anyone who's tried to do that, and they'll start to talk to you like they're talking about warfare.

They go, oh, you know, I tried to stop your mind. Because what's trying to stop the mind? The mind itself is going into battle with itself. You see, it's a war that can never be won. And so you get people who do it for 10 years and they go, I haven't got anywhere. Where's this satchitananda people keep talking about? This bliss, I haven't seen it. All I feel is just, you know, I'm confused. You think, well, why? What are you doing? And I say, oh, it's my thinking driving me crazy. Me crazy, my thinking. Well, who is saying my thinking is driving me crazy? It's got to be something.

It's got to be something that's not your thinking, right? It's got to be something that's prior to thinking, so to speak. That's looking at thinking and saying, oh, that thinking is driving me crazy. All right. So you've got to go back and say, well, what's that? It's not thinking. So when that's seen, that's kind of a start to the fact that, well, I don't have to get rid of seeing, thinking. I just have to stop identifying it as my thinking, right? So when thinking's coming up, why does it become a problem? Because you buy into it and say, it's my thinking. Instead of seeing something come up and say, well, that's just coming up and say, oh, that's my problem.

Then you'll start to say, well, why have I got that problem? I'd better go back to the past and find out. Drag the past forward into the future. Oh, the teachers at school, you know, they, you see what I mean? You're just creating a paradigm after paradigm after paradigm. And as Bob says, well, what about full stop? Just to say full stop. I'm not going. You're just going to be on there. As soon as the thought arises, just say, nah, not interested, buddy. Just not interested. And even the thinking goes on then, let it go on. It's when you say, oh, I've got to stop thinking about this.

What have you done? You're trying to put a dam on the river. It's going to find a way around it. So just let it be, let thinking be and just let it go. Don't buy into it. Just let it go. Then you start, then it starts to stop. Well, how come it's stopping? Because there's no you there to buy into it. Not giving energy to it. Not giving energy to it anymore. It's just the energy going into it that keeps it going. It's really important to really try and see and accept. Absolutely nothing to do with you. You're not doing it. No, it's just happening.

Correct. It just happens. And yet we can know that, but there's also a fictitious me that's also sitting in there. That's saying, yeah, yeah, I can see it. It's just happening. Or there's also a fictitious me in there that's sitting in there that's saying, oh, I was caught up, but now I'm not caught up. So we initially it's we look at, you know, those base everyday thoughts that run through our head, whatever it may be. You know, I'm not good enough or I'm not getting this or I'm never going to get this or what's wrong with me or whatever. But to take a step back from that and try and see what's been affected by those thoughts.

Like, what is it that's being affected by? And if you really if you really have a good look at that, it's just another thought that's being affected by the thoughts. Exactly what Andrew said. It's all one and the same thing. You know, particularly what you were saying. Yeah. So I've got it. I've lost it. I can see now. I can't see. I was suffering. Now I'm not suffering. What is that? That's either now seeing or not seeing or suffering or not not suffering. It's not just about seeing the content of the thoughts that float through your head. That's a start. It's a great start. It's not just about that.

This whole journey is about investigating whether there's an actual me or not. This is either true or false. It's either true or it's bullshit. It's one or the other. And you can't be told either way. It's something you've got to look for yourself and really see, you know. So any time you're catching yourself going, I'm being affected by this, whatever it is that's going on in your head. You know, any time you're catching that the trick is to catch that that's been affected. Further step back. It's a further. It's a deeper looking, as opposed to, yeah, there's thoughts, and oh yeah, I get affected by thoughts.

And when there's, I get peace when there's no thinking going on. Who gets peace? Who gets affected by thought? And if you really, if you really have a look at it, it's just another thought. Yeah, you don't have to look for peace because peace is already there. Peace is the awareness. So it's that. The field. The grabbing. All the warfare's going on in the field. It's always the grabbing. You know, when I say thought is completely impersonal, even that thought, I'm stuck. I'm not seeing. Yeah? Whatever it is, that thought is also impersonal. You're not, you're not, you're not actually creating it. You're not actually doing it.

It's, it's just another thought that arises spontaneously, like the thoughts that keep floating through your mind just keep spontaneously arising as well. You step back and step back and watch that and see the thoughts that, you know, your whole me is based on, and I, and your identity is based on just an idea that you have of yourself. Only, that's what you're trying to turn to really find. Yeah. As opposed to just getting to a point where you go, okay, I see I'm not my thinking. I can see all that. Now come on enlightenment. Because there's still an entity there that wants something. In technical terms, you'd say it's, there's not, you're not the subject and, and there's not the, you've got the subject and the object, but it's only the subjectivity, which you are, that creates the seeming over here and the over there, which is the subject and the object.

That's a trick. That's a, that's a trick. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. It's a, it's a trick. It's a, it's a cunning trick of the awareness to create the duality. The over here and the over there, the this and the that, the up here and the down there. So they're all just conceptual. Because any form of measurement, there's a very good line in the yoga for Siskya, you should just remember this one line, you never get caught, it says, anything that has a beginning and an end is not real. Anything that has a beginning and an end is not real.

it's a Maya, it's illusion. Because if it has a beginning and an end, it's got a seeming duration. Subject, object. You see that in the actual function, seeing, hearing, tasting, touching, smelling, the actual function. As soon as your eyes see, you've formed a subject. I see this, I see that. That's become the object. So seeing has been divided into subject, object. Hearing has been divided into subject, object. Tasting, touching, smelling, they've all been divided into subject, object. And subject, object creates space automatically, doesn't it? Because it has to create a gap between the two. But the actuality is the same. It's the I and G on it.

Anyone who's not seeing right now, for everybody to see, anyone who's not hearing, anyone who's not tasting, touching, smelling, the function is going on. You pulled me up about that many years ago, that awareness is even prior to space, because that's why Bob uses the term space like awareness, because it's like space in the fact that it has no dimension. But space itself is still basically a duality, because there's an over here and there's an over there. But pure awareness, that over here and over there drops away, and there's just one homogenous functioning. And until you experience that, it's very difficult to talk about it.

I think we do a good job here. Bob helped me a lot with carrying it. He was very good at carrying it with me. It seemed pretty obvious. And then Bob said, is the awareness in you, or are you in the awareness? Exactly. And I was completely paralyzed for a few weeks thinking about that. And then, you know, weeks later, walking around, that came back. And all the thing about this idea of this entity is... It's either one or the other, isn't it? You're either in the world as a separate entity, or the world's within you, as one homogenous functioning. And I think that's the key.

It's one or the other. And I know which one it is. As long as there's a voice coming out over here, you're gonna think there's something over here. You know what I mean? That's part of the dream. Like, I went to bed last night, and I swear I was dreaming about this car crash that burst into flames, and the car had overturned, and I woke up and I wasn't on fire. I was in me bed, cosy as a... snug as a bug in a rug, as me mum used to say, you know? But in my conceptual dream, you know, there was a lot of shit going on.

There was fires, and... I didn't feel hot or anything. It's like when you watch a TV show. I like watching Ice Road Truckers, and I always point out to my mate, I say, see, when we're watching this show, Ice Road Truckers, you notice the TV doesn't start freezing over? The room doesn't start getting cold. You know what I mean? Cos it's just an image on the screen, and that's what our life is, you know? That's what... What's the old quote, Bob? Jesus said, None shall come by dwelling place. You walk through the world... My brother died two weeks ago. I missed my plane. I just had this horrendous run of seeming battle, which is only arbitrary anyway, because it's like Jesus said, you walk through the world, someone drops down on your left, someone drops dead on your right, doesn't come by dwelling place, because it's like buying into the TV show.

You know what I mean? You buy into it while you're watching it, and you enjoy it, and you get involved in the characters and all that. As soon as it ends, it'll... That's how I see people's lives now. You know what I mean? Oh, so-and-so dropped dead. Oh, well. That show's over. Another one will be coming along. What else can you do? As you said, Bob, when Barb died, you can either sit around here, oh, poor me, and, you know, Barb is gone and all that, or you have to get on with it. And it's not as if you've got a choice whether you get on with it or not anyway.

But given that you've so deeply seen through this, how much do you think... Like, do you ever get caught in the story again, or...? Or you really... You were just completely present 90% of the day, you know? I mean, what's...? Where else could thinking tight punch if it wasn't in the prison? And who is there to give you... Bring up Tony Abbott or someone like that, you get Bob Gallant. So you rarely get caught up in the story. But there is no him to get caught up. This is the paradox. It feels like there is someone who can or cannot... Oh, OK. ...get caught up in the story.

Yeah. I mean, I think that's the... I think that's the... I think that's the... I think that's the... I think that's the... I think that's the... I think that's the... I think that's the... I think that's the... I think that's the... It feels like there is someone who can or cannot... I'd like to have that feeling. Sometimes it might seemingly happen for a little while, but it doesn't last long. How can you... Well, it's something you've seen three times, how can you actually believe it again? You see something is false, can you ever believe it's true again? It might even come up for a... stick for a little while, then it would be just a, hang on a minute, you've seen through this, it's false.

Have a look again. If it's false one time, it must be false all times. So you must have a very qualified mind in order to achieve that, to believe in it. Yes. mind. It's just given up on you. It's still there. It's no bother. We're only experiencing this going on in life, it's going on all the time. The old scriptural saying is we're only awake when the five senses are wide open. We're hearing, seeing, tasting, touching, smelling, thinking, all happening. But most of the time, the way we are now when we believe in this me, we're fixating on one of those senses to the exclusion of the others, even though they're going on in the background, they're hardly noticed.

So it says we're only awake when the five senses are wide open, and we're utterly open with an unfixated awareness. We're not fixating on one to the exclusion of all the others. Then there's an over-all, all seeing, hearing, tasting, touching, smelling, thinking, where everything is engaged in itself. It's something divided and split up, all just living totally. Try it. It's yours for the different room. We're always trying to gain something. We're always trying to achieve something or get something. And if you're sitting in this room and you're serious about this, the bad news is... Hang on, let me just re-reference it. Look, the reality is you gain absolutely nothing.

You don't get anything. Absolutely nothing do you get. You lose an awful lot. And that's the key. Whilst we're still identifying with the presence of a me or an identity here that's trying to get something, it's never going to happen. It's never going to happen because this identity for a start is purely fictitious. It's not actually there. So the awakening, if you like, is the one that everyone's aspiring to get, is the loss of that individual. Bob keeps saying a thousand times, actually I've heard him say it a million times, I'm sure, you are already that. So what's in the way? If that's the case, why can't I get, why can't I see that?

Because there's someone there that thinks it hasn't got it that needs to get something. Or has to get rid of something as well. Yeah. The absence of that me. That's why you've got to go looking for it. Keep looking, looking, looking, looking. Netty, netty. Not this, not this, not that. Just keep looking. That's it. Instead of trying to work this out in our head. It's not possible. It's totally, completely not possible. Like, you know, using the intellect, how do we describe seeing? I don't know about you guys, but I go completely blank any attempt to describe seeing. Yet, there it is. To describe it, you have to break it into a subject and then, and objects right away.

Because you have to say, I am seeing. But then you're not describing the seeing. Yeah. You're in duality automatically. And you can't get rid of something that never existed in the first place. I had this problem when I talked to you. I was talking to yoga people and they're going, oh, you know, but you do meditation, you've got to get rid of the ego and that. But how can you get rid of something that never existed in the first place? If you start from the fact that there was never ego in the first place, right? You know what I mean? You can't get rid of it.

Because it never existed. All we can do is conceptually point at it. Just, and they're all concepts. Every single word that comes out of my mouth is a pointer. It's not the actual thing. The me is constructed of all past events. There's all thoughts, memory. The closest I could get to describing who I am when you really look at it is I am memory. That's as close as you can get. Trying to actually, without getting involved in the content of the memory. You know, this happened to me and that happened to me and oh, well, it was me and so on. The reality is the closest you can get to it is I am memory.

That's pretty weird. So we're going to bring the past into the present and call that me. The past is gone. And so all we've got in terms of memory is only a description of what once occurred. Just a description. And we keep reliving the description of our past, taking the description to be real. We're always thinking. We're always trying to recontextualize it too. Yeah. We're trying to embellish it or, you know. Like what was a traumatic experience as a child now is laughed at. See, so you've recontextualized it and laugh about it now. At the time you were terrified. No, that's what, I don't know if this will help anybody.

But if you could possibly imagine that someone tapped you on the shoulder and you lost all memory of your past. It was just completely gone. You still knew that you were a male. You could still communicate. You could still see things and you knew what things were. You had no recollection at all of your own self personal history. It was just completely gone. It'd still be here. But that conceptual idea of how you were, conceptual idea of who you are would be completely absent. That'd be a kind of nice still quiet place to be. It's just a pointer. But then again, if the mind's not there, the mind is your operating system that enables this entity, seeming entity to survive as well.

Because without a memory, you wouldn't know to look left and right when you cross the road. What you were taught from a kid in your remembrance. You wouldn't know trams are dangerous. You'd walk out in front of the truck. It could be your memory and everything's there as your operating system like the RAM in the computer. And the RAM in the computer, all it does is access the stuff that's stored on the hard drive. And so that's the way our brain works. Our brain accesses memory and says, well, right? And then it evaluates. It measures. It says, well. And it evaluates things. And it's a very useful process.

Without it, as you're saying there, you might be blissful, but you wouldn't know what anything was. People would say, what's that I did? So I don't know. Because you've got no memory of it. So it's useful. But as Bob says, when it swings the other way and it goes down and creates a poor me and I'm suffering and all that, it starts to become a burden. It doesn't need to be. We've had enough of the Bible. I was wondering when you were going to start firing up. I was just going to throw it on that. You were talking about seeing and seeing and so on before.

I'm just going to throw in a few. This is not common Buddhist stuff. We're starting to get into the emptiness teachings and so on. But it says, in the seeing, only the seeing. In the hearing, only the hearing. Now, there's really not even a seeing. But they use the seeing because things do appear. But it doesn't mean, just because something appears, doesn't mean to say it's real. So when we're talking about the seeing, S-E-E-N or S-C-E-E, S-C-E-N-E, doesn't matter. There's only just, there's just that seeing colour, shapes and forms and so on. There's no seeing. And there's also no seeing. There's no noun, a seer, and a verb, seeing.

There's just the seeing. There's no agent behind it. There's no self there, some seer behind anything. It's very good. So there's just the seeing. There's just carpet. There's just things, whatever it is. But Tony, how does that differ from when Bob says the eye doesn't say I see, the ear doesn't say I hear? It's the same thing. Yeah, yeah. It's exactly the same thing. See, there's something very subtle, appropriate. Behind all of this, as I said, there's no seer and there's no agent. There's also no ultimate agent or true self or some of the words or that or awareness behind the scenes either. Something lurking behind as though there is some ultimate reality.

And I'm saying this is Buddhist. There is no I am or there's no that or there's no intelligence energy. There's no universal consciousness. There's no Brahman. There's no whatever other words. That's the Buddhist. That's only this is we're talking about emptiness sort of teachings. So it's eliminated. That's why there's no correlation between Buddhism and Advaita and the Hindus. That's why there's been nothing but... You just described... No, no, no. He's got a point. He's got a point. Advaita comes from personal experience right here, right now. And he's coming from beautiful romantic feelings. He's coming from philosophy. I like it. I'm not saying he's saying anything wrong.

And it's beautiful. It's gorgeous. It's gorgeous. But Tony, what's your experience right now? Do you exist or you don't? What's the experience? No, no, I don't go along. You see, I'm not going to buy into it. No thing. Bob says no thing. Bob is talking about practical stuff. No, I'm not. I'm not after advice. But what are you saying? It's the same thing. It's the same thing. It's not the same at all. It's basically not the same at all. It's not the same at all. But you say that Jesus brought all these people coming from the same place and they're all opening their mouth and saying different words.

And the trick for every non-entity is to actually look past the different words and just... It happens. It just happens. I do. I do Buddhism too. No, look, it's an Advaita meeting. No, but it isn't supposed to stay because every... It's not Advaita meeting. Is this an Advaita meeting? No, it's not. This is not a Buddhism meeting. No, it's not. This is not a Buddhism meeting. No, it's not. This is not a Buddhism meeting. No, it's not. This is not. I've never used that word. It's not a Buddhist meeting either. Look, even that cat's getting pissed. He's coming out. Look, he's coming out. I'm just a fool.

Get him sick of it. Go see him. Go see him. Clarie's always there. What if that's not actually a cultural argument? Yeah, but every... What if not seeing that so... Labels are coming up now. Buddhism, Advaita. And then on the space. I never use that word. I don't use it. I don't use it. I don't use it. I don't use it. I don't use it. I don't use it. I don't use it. I don't use it. I don't use it. I never use it. It's a different viewpoint. A different plane. No, you go to space directly and it doesn't matter. You might as well say poo bear.

You want to say you can come to Trivago on that problem and that's great. It's already okay. I mean, I'm not saying there's anything wrong. I'm just saying it's completely different. I mean, I can say... And the idea that, you know, I could say some lovely things that all sounds just like Advaita, but I won't. Because you'll all say, you'll all say, yes, that's right. That's right. That's right. That's right. That's right. That's right. That's right. That's right. That's right. That's right. That's right. And I say that's okay. Okay? And I'll tell you the other thing is that you might say some lovely things that all sounds just like Advaita, but I won't because you'll all say, you'll all say yes that's what Bob says.

That's Advaita. But it's a completely different lingo. Don't blame us. It is a different lingo but it's all the same thing. Emptiness and criticism. It breaks the present when everything is... Well, there's one without a second. I can't see how there can be another. Who is versed in this stuff? I didn't believe what he believes. He's happy. He's happy. I'm the one that's saying it. I'm the one that's saying it. I'm the one that's saying it. I didn't believe what he believes. He's happy. It makes him think of less. If anyone's going to start a blue, it was hot. I don't find any difference between Buddhism that I've practiced for years and this.

It's just a collapse. It's all emptiness and everything. And maybe you can't really say... You can hold that view. It's not a business. I don't agree with you. Just living from it, Tane. It's not a game. It's using words, but it really is. Is there a you to agree or disagree? Yes. There is. There is, yeah. There is a conventional. And everything that's going on here is just conventional. That doesn't mean to say that conventional is real. But I'm talking Buddhist terminology. Now you can say, oh, that's duality, conventional. How do you know what we're saying? I know what. I know what. I know right through the Advaita.

And it seemed to me, you're not aware that the, let's say, these emptiness ones, the real emptiness ones, I'm not going to say any more than that, they do not agree with the Hinduism Advaita one little bit. And it's easy to dismiss the whole thing. And it permeates right through. Now, look, it's okay. I'm just saying it's not the same as Buddhism. You think, look, perhaps. Just a minute. Just a minute. Are you discriminating and saying there's something superior to Buddha? No, no. No, I'm just saying they're different. They're very different. You just said Buddhism and Advaita. I personally would have Buddhists over. I've given away the Advaita.

Buddhism's superior to Advaita. It doesn't line up. But there's no point in me telling you what it is. And I could prove no one's listening. And no one's versed. So for me to go over this now. What is this? It's the same thing as God. That is your concept. Tony. Why do you turn? Why does anyone turn? I would like to see if there was anyone put down a bit of Buddha's philosophy and see if there's anyone interested. Because I haven't found anyone interested in this. Tony, what are you talking about? My Buddhist teacher, who's a monk, is the same like Bob. He says the same things.

Adrian Grumman is a very famous. He's a Buddhist. I just disagree with you. I've got a book in the Thai language I read. It's called Me and Mine, right? Famous book, Buddha Dasa. And in Thailand, he's revered as a guy who teaches true Buddhism, right? The king of Thailand was the only monk he ever recommended you read his works. And it's so close to what Bob says. He throws the odd Buddhist word in, Sanskrit word in. But he's saying basically the same thing. Every problem in the world comes from me and mine. And the sense of separation. The me and the mine. That was his core teaching.

And it says it on the back of my head here. Right? It says, When people would come to him and ask him the truth, he'd say, Impermanence, no self, and all suffering comes from the belief in that separate self. Those are the three principles of Buddhism. You don't need to know anything else. Forget about the rest. That's why I've got it tattooed on my head. Completely different. Impermanence, no self, and the only reason you think you're suffering is because there's a belief in that imaginary separate you. Simple. It doesn't get any simpler. Does it get any simpler than that? Three principles. All these idiots who wrote those Buddhist texts came 300 years after Buddha died.

We don't know what he means. What Buddha said is what Bob said. Absolutely. Who cares? Who cares who's right, who's wrong? I mean, he's got a nice message. He's got a nice input. And now everyone tries to convince each other. What for? Let's just beat him up. Let's just get him down on the floor here and take some rage out of him. Or love his kindness. Yeah. We'll beat some kindness into him. What this has got aligned, I think, God, he's pretty. I'm sorry. I'm sorry. We also have to wonder, what gets to happen when these concepts arise? Yeah. Yeah. It's all the same. If you can't be in, Tony, Tony can't deserve you.

I'm all for this. So we're right. I'm a swine. What gets around? But I haven't been out of food. You can beat this. And there'll be a way. I'm not. I can read the thing instead of the middle of the sign. That's so. I'm not making this up. I'm not making this up. I'm not making this up. I'm not making this up. I'm not making this up. I'm not making this up. I've got a PhD. There's a girl here. There's a girl came in one night and she kept saying, I've got a PhD. And she has to mention she had a PhD 10 times. And I'm right.

I'm right. And everybody else is wrong. I've got a PhD too. I have the rightest illusion. There's no pain on the wall. She's the biggest non-existent thing ever. What an example. Well, thank you anyway. Let's wreck the place. You just trashed the place.