Sailor Bob Non Duality. It is all spontaneous! 18 11 18

Okay, we're ready to start. Would you like to say your names? Carl, Dave, we're going around giving names. Shlui, Simon, Richard, Terry, Bob and I'm Kat. I'm just a backup. I hope he'll speak the whole time, but if not, I'm a helper. Well, the usual old things. We don't teach you anything here and we don't tell you anything. All we do is point to wood and ask you to look to where we're pointing to, to see for yourself. No matter what you've been told or what you believe, nobody can ever teach you anything and nobody can ever tell you anything. And it's nothing new. We are pointing to.

If you look at all the ancient texts and scriptures, they're all based on non-duality, what we call non-duality. Non-duality meaning one without a second, not two. And if I tell you, and the Hebrews tell you, the Lord thy God is one God, there is none other. There's only that. And everything is based on that one. Even the very word God is a movement away from it. Because that's the label we've learned to require. And it tells you that in the Bible. In the beginning was the word. The word was with God and the word was God. Everything was made by him by the word. Nothing was made without the word.

All things were made or made by the word. And so that's all God is, is a word. And how many different words have we got for God? Hindus, the Buddhists, the Muslims, the Jews, the Christians. And I was in India at a chant to have there a thousand names of Vishnu. And Vishnu was a god. Which one would be right? And have a look at that. In the beginning was the word. When did you begin? You'll say I was born. But can anyone actually remember your birth? When you look at it, you can't remember your birth. You don't remember anything until you're about two, two and a half years old, when the capacity of reasoning developed in you.

But when you learnt words before that, you had no words. Look at a little baby before that. So you didn't really, you can only go back as far as when you had the words. Because you can't say what you were before the words. How could you? So you didn't begin until the word was coming. Realise that every word you've ever spoken and ever likely to speak has been learnt. Nobody was ever born with any words. You've learnt or picked up all the words along the way. And have a look at that. Look at the word. And you realise the word is not the thing. Take the word water.

Can you drink the word? Can you drink the water? Drink the word. Can you swim in the word? Can you drown in it? You can't. The word fire. Can you cook with it? Can you heat yourself with it? So what's this word I or me that we put upon ourselves? And you realise this I or me we've taken to be the person, the personal. And where did that word person come from? Doesn't it come from persona? The mask? Some ancient language? Pointing out we've got this mask or conceptual image of what we believe ourselves to be. A word we've picked up and learnt along the way.

And taken to be I or me. And the energy of belief has gone into that. And nobody's ever questioned it. But there have been people down through the ages that have questioned it. That's where all the great texts and scriptures come from. Those people who've recognised and understood it. But what's happened there? They've set these people up as saints, sages, saviours, seers, or whatever other labels they've got for it. And they've worshipped the messenger and lost sight of the message. But the basic message is the same all through. Hear O Israel, the Lord thy God is one God, there is none other. The Muslims will tell you there is no God but God.

Allah is his name. Put a couple of names on that word, God. Others will believe it. In Buddhist or Daoists or whatever. And even the Daoists will tell you. The Dao that can be talked of or spoken of is not the Dao. So there's no word or thing. We've got to use words. We're using words. And again, when you're using words, you realise the description is not the described. And the map is not the territory. And that's our problem. Are you this body? Are you this mind? Are you this person? Person is a mask. Well, are you the body? And then later you know you're not the body.

Because don't you say my body, my mind. Don't you say my house, my car, my coat. You know you're not the house, the car, or the coat. Maybe you're not the body. And my mind. Are you the mind? Well, show me a thing you call mind. Is there such a thing as mind? Is there such a thing as mind? We put the label on thought or thinking. And even the thought or thinking is another word or label we put on. And if you were the mind, which particular thought would you be? And we've taken ourselves to be this I-thought. We call this I-thought me or mine or myself.

So as soon as you say myself, you've taken away this personal self, this egoic pattern, concept or image you've got. Not realising that it's you. It's all impersonal. There's no person anywhere. Hinduism begins to call it the five factors, Sat Chit Ananda, Nama Rupa. Existence, consciousness, bliss. Nama Rupa is name and form. So all these words, all these labels we put upon ourselves are name and form. To try and describe the shape and form it's appearing in and the label we've put on it. And they tell you in the scriptures that Nama Rupa, name and form, are Maya. They're illusion. They're not real. Yet we take the name and the word and use it and believe it.

Especially this my-self. Instead of recognising there's only one self. Non-dual, one without a second, there's only that. That's the Mahavacaya. And everyone here knows I am that. This is that. That's the chair. That's the carpet. That's the tree. That's the flower. Everything is that. Which we've put labels or words on. That differentiate and discriminate. What are you without the word? Do you disappear? Do you fall apart? Ask yourself that and have a look. What's wrong with right now if I don't think about it? Just pause the thought and have a look at it. And realise you can't say it's good, bad, pleasant, painful, happy, sad without the thought.

Without the word. Conceptualising words goes on. But without the word, when you've heard that three times, the thought is paused. Have you stopped breathing? Has your heart stopped beating? Has your hair and fingernails stopped growing? Has your food stopped being digested? Cells being replaced? They haven't. The functioning, patterning, shaping and forming is still going on. But it doesn't need any label. So that's what needs to be recognised. In deep sleep at night. What words are there then? Is it the end of you? Without the word? And that's basically what has to be, has to happen. The recognition that the word is not the thing. What happens when we don't learn these words?

As I say, we put that, instead of using just the word plain that, see that is the chair, that is the carpet, that's something else. We put other labels or other words on. So we get locked into the words. And that's what happens. You can't remember your birth, but you say I was born. Well look at that and see, when did you begin? Well go back as far as your father and your mother. That animated life essence, that pattern, shape and form your father, enabled in that pattern a little microscopic particle called a sperm to form in that pattern. You can't see it with your naked eye.

Yet that sperm was suffused with intelligence energy, the activity of knowing. That's why I don't use the term God here. I use the term intelligence energy. The activity of knowing. There's another way of putting it. Anyone who's not knowing right now, and the ING on it gives us a movement, a vibration or a spander or whatever you call it, or somewhat of a movement. The activity of knowing. And the basic knowing, put in the word, put a label on it, is I am. But you don't even need that word to know that you are. Take the same with your mother. You see the father and have a look at your mother, that life essence in the mother, that animated life essence, intelligence energy.

Through the prana, through the air she breathes, and the food she eats, the substance, the essence of the food in the prana, enabled in that pattern, a little microscopic particle called an ovum or an egg to form in that pattern. That egg was suffused with intelligence energy and knew what to do. It attached itself to the wall of the uterus. And the sperm knew what to do. It swam to the ovum. So again, pointing out, it was suffused with intelligence energy. It knew what to do. And it knew what to do to penetrate the ovum. And when those two came together, what happened? The intelligence in those two cells and all the chemicals, whatever it is in the body there, the genes, whatever you like to call them, enabled a little embryo, a little cell double, a little embryo, a little fetus to form.

What were you doing about it then, if you think you're running the show, and you were born and you're living? Did you say, I'd better grow a hair or a fingernail or a heart or a lung or nothing? You didn't. Or a brain? You didn't even have a brain formed then. But the innate intelligence knew what to do. And when you were born, came out, you don't remember any time in the womb because you didn't have a brain in one part. You don't remember the first couple of years you come out. You didn't have any words. No, you were functioning quite naturally and effortlessly. And realize that body that you're in this room with now, is not the same body you walked into the room with.

It's transient. Like all this manifestation is transient. It's constantly changing. There's nothing time bound about it. When you investigate time and look at time, you'll see there's no such thing as time. Time is just a mental concept. It's a spontaneous functioning. Look at that, when does now begin? You'll say, try and pinpoint it as right now. As soon as you've said that, it's moved on. So you haven't got the same body, you walked in this room with. There's thousands of cells dying in it right at this moment. And you certainly know it's not the same body you had last week or last year or 10 years ago.

Or the same body you had when you were a little child. The same sense of presence, the same natural functioning intelligence energy was in it. Functioning at the limit. When you learn words, it's something to say, I. And that's what's happened. We've added to these words, I, all sorts of concepts. Other words, to give it some shape and form and reality. I'm Bob, I'm an Australian, my parents told me. I'm a good fella, I'm not so good. I'm anxious, I'm fearful, I'm happy, I'm depressed. Taken on all these concepts and added them to this I thought. And they're seemingly real. So now we've got this conceptual image.

It is unhappy. It is fearful. It is anxious. It's resentful. It's full of self-pity or depressed. Whatever concept or idea comes up, they add it onto it. So you see that all our problems come from this relating to this conceptual image. The self-centre, the reference point or the ego. Ego is the problem. And they'll tell you in the scriptures, you've got to get rid of this ego. You've got to build it over the head and do sublimated do with this or that with it. But when you investigate and see it doesn't really exist. It never ever existed. We've taken on a belief in something that never was the actuality.

But how does it work? You've got this ego. And everything becomes relative to this ego. So all our problems are problems of relativity or relationship. And what we're relating to, this conceptual image we've got. This me. This Bob. This Jane. And the good fella. Everything I relate to that image. See how that works. Something comes up and I like it. How do you know? Well I've had this experience before. And it was good. And we don't want the good things to go. Not realising there's a chance of it. No matter how much you love them. No matter how much you want to keep them there.

Try as much as you like. And see that in your life. Hasn't there been someone around you that's loved you? That's moved on? Or someone's moved on? Or died? Or left you? And things have changed. Your job's changed. Everything's changed. But we don't want these good things to go. So what do we do? We resist it from going. We try to keep it. We try to keep it there. And don't you realise that any resistance you are in, you are in conflict. You're in conflict with it. And any conflict you are in makes you anxious. Fearful. Unhappy. Depressed. Guilty. Jealous. Envious. And that conflict is uneasiness.

Or another word or label for that is disease. So there's resistance, conflict, disease. Going on this all the time. Something comes up that I don't like. Again, I immediately judge. Again, I immediately jump on that one. Try to get rid of it this time. So we resist it from being there. Again, resistance, conflict and disease. This is constantly going on in our lives. All because we've taken on this belief that we are this egoic persona. This mask. The conceptual image. And it needs to be recognised that we are this. Have a look and see if this person's real. Everything comes up as related to this idea of me or I.

All our problems are problems of relationship. Duality. Now have a look and see if this I or me or this self centre is real. And I'll ask you to look along these lines. Everybody is seeing right now. Everybody is hearing right now. Isn't that a fact? You can't negate that. You're seeing and you're hearing. Tasting, touching, smelling. The functioning is going on. But ask yourself this. Does my I tell me I see? My I is not saying look at this Bible. Look at that. That's good. That's nice. That's pleasant. My I can't say anything. But it is the instrument through which the seeing is happening.

And that instrument is translated by the thought. I see. The same with the hearing. My I is not saying listen to this or listen to that. That's good. But it is the instrument through which the hearing is happening. And again it's translated by the thought. I hear. But have a look at this. Can that thought I see actually see? Shut your eyes. Look around the room and see what you can see with a thought. Prove it to yourself right now. You realize you can't see anything with a thought. Put your hands over your ears and see what you can hear with a thought. Watch your ears out and just realize you can't hear anything with a thought.

And you see this thought up entity, me, Bob, the Australian, the thing that's seeing, hearing, tasting, touching, smelling, can't see. The thought I see can't see. The thought I hear can't hear. The thought I am aware is not your awareness. And have a look at that. Is anybody unaware in this room right now? And you realize you're not unaware. You can't negate it. So you can't negate this basic livingness, this essence that you are. And yet we get into all sorts of trouble and problems because we have related the belief. And question that word belief. Where did that come from? Look at your dictionary. Look at your definition in the dictionary of the word belief.

And you'll see it's an unquestioned acceptance of something in the absence of belief. Something in the absence of reason. Acceptance of an alleged fact. An alleged fact. You've been told all these things that they're all now, if you haven't seen them or living them, alleged facts without positive knowledge or proof. And when you put these alleged facts to the test and really investigate them, you realize the false cannot stand up to investigation. It cannot. You realize this ego that we believe to be real has got no substance or got no independent notion. It can't stand on its own. There's nothing static in this manifestation whatsoever.

There's nothing inside. This is what I am. That sense of presence translates through the mind as the thought. But can you say what the sense of presence is? This immediacy. You can't negate it. But you can't give it any static point or any substance or any independent nature. So that's why we say the ego is a fiction. Look along those lines. Recognize for yourself if you want to. If you don't believe it, you want to carry on. There's no concern of mine. It's up to each and every one of you to take it and give it for yourself because no matter how much you look at it, nobody's ever going to give it to you.

Some of you might have been on the track for 10, 20, 30 years or more, doing all sorts of practices, meditations and things like that. And you're intelligent people. Why haven't you found the answer? You're intelligent people. Maybe because you've been looking in the mind, you realize what they say. You will not find the answer in the mind. There is no such thing as peace of mind. The mind is never that peace. That's the nature of the mind to vibrate. That's why the ancient told us that the peace that passes all understanding. It can't be understood or grasped with the mind or the concept. But without that mind, that peace, when the mind is in the mind, so resting or not investigating, it's not peace.

It's not investigating and investing in it. You realize the basic screen in which all this appears on is the cognizing emptiness. The Buddhist called it the cognizing emptiness. Space-like awareness. Pure awareness. Stillness in which the sound emanates from and disappears back in. The silence and the stillness and the emptiness. That's the basic screen. And that is never contaminated or corrupted by anything that's ever appeared on. And uniquely you know that because you recognize that sense of present behind it all. Everything's okay. You've had taste of it all through your life. But we continue to try to work it out in the mind. So when you're trying to work it out in the mind, maybe you're right to realize after all this time you haven't found it.

Maybe I've been looking in the wrong direction. And what direction is there outside of the mind? You recognize there's only one direction outside of the mind. That's full stop. Again, what happens when you pause that thought? Don't go there. Do you disappear without the thought? Is it the end of you? Is it the finish of you? It's not when you go to sleep when there's no thought. It's not if you pause the thought right now. And that's where the peace is. That's where the uncaused joy and sense of well-being is, if you like to call it that. You can't put those labels on. You can't put any label on.

But it is the natural state. You can take over from there. Quite good for time. Yeah, so it's just one. That's why it's called non-duality. It's just about one essence that appears as everything. And it doesn't look this way when we look around. It feels like there is a diversity of forms or objects or concepts or everything is packed up and filled up with things. That is because of the symbolic language. Before the symbolic language started labeling things, nothing was known as separated. So separation is purely conceptual. Also, if we look at the science, I mean from anywhere you can find that everything is just a bundle of vibrating particles.

That in one instance they create the matter, in another instance they create the sound or the light. Or it's a different frequency for x-ray or for whatever, microwaves. Yeah. And other waves. And that's why we call that whole appearance, Bob called it intelligence energy. Because it is intelligent, it's self-knowing, self-aware. And it's energy. It is in movement. It means it vibrates. So all that diversity of forms is just a diversity of different ways it expresses itself. The one, the one intelligence expresses itself in different vibrations, different patterns. So from this perspective, nothing and nobody is separated from that one life. And being able to see the glimpse of itself in another forms is what is.

We could say it's the purpose for the expression, but we don't really know. It is what is. So the fact is that this aware consciousness or awareness or the life essence or intelligence has glimpse of itself as another, as the form. But because that form is moving, is changing, is coming and going, just like every thought, every sound, everything is just popping in and out of existence. That's why we call it is unreal, is Maya. It is not permanent. So it's not to be taken too seriously. Even if some of the forms may last for aeons or thousands of years, that is only, you know, that is only semi-permanent when we look from the human perspective.

But when we wake up from the idea of being separate human locked in the body or locked in the mind or even being the body or being the mind, which is the most ridiculous of it all, because that's constantly changing also, then the scales or perspectives to which we relate the permanence or impermanence just fades away. So then everything that is conceivable or visible is just a passing phenomena. And one that is not passing and is not a phenomena is the awareness. Equally there is awareness of thinking. Equally there is awareness of sounds. There is awareness of sights, awareness of touch, of taste and smell.

And that awareness is the very quality of that life essence. So the awareness, everything that can be perceived or conceived is known, is aware, is known. And prior to knowing of the content of the appearance, there is pure knowing of the existence of the awareness. So this is where actually we can step out of the belief systems. Because if we believe in angels, we can see the angels. If we believe in politics, we can get hit. We can get hot over this one. Believe in Santa Claus, believe in flat earth, or believe that rainbow is real or mirage is real. That's the belief. But there is one thing that is not a belief based.

That is one thing that is purely experiential moment to moment. And that's the fact of our own existence. This is not something we were told. This is not a belief that we acquired. This doesn't even require words. Because everything that we... The symbolic language kind of made the words to the thing. I mean, this is the way we actually kind of learn the patterns and we assert the existence of patterns. Before the water was labeled water, it was just something that comes in and out of the awareness of a baby. And it didn't really have a solidity. The moment it got labeled, it becomes a solid object.

And the perception changed. Into unlocated, from unlocatable sort of existence, into something that comes in and out of the room. Or comes in and out of the place where there is water. Because the water is there solid. We don't know that. We don't know if there is a Yara River unless we think about it or we visualize it or imagine it. The reality is right here, right now. And even that is seeming reality because this is changing. And it's changing. And again, it's the scale of the human perception. But right now, seeing, hearing, tasting, touching, smelling is the immediacy of the way that intelligence or that life shows itself to itself.

On top of it, we have another layer which is imagination and thinking. And that thinking processes reassure the whole solid world out there, outside of this immediacy. But this is to be questioned because the byproduct of that brilliant, wonderful capacity of thinking and imagining and being creative and memorizing is absolutely miraculous and it's fantastic. But the byproduct of that is the relating. And the byproduct of the relating is creating the false self-center. So now, the way I perceive the world, I also label myself as a thing or object or persona, the mask. And as that object somewhere inside there, that everything is there. Everything is translated and related to.

I'm less than totality. And as less than totality, I'm inferior. I'm less than I could possibly... That less than experience of pure knowing of existence. So now I'm kind of squashed down into that little bubble of body-mind. And I feel tight. I feel inferior. I feel void. There is some calling from within that this is not it. This is not right. Life doesn't... This suffering, immense suffering coming from the identification with the separate self. Coming from the idea that life is out there to get me. It's dangerous. Or I have to deserve or earn respect and love because I am just a tiny element in the whole scheme of things.

That's painful. And that's unnecessary because that's purely conceptual. And that disappears right away when I stop thinking. So how real is that? The moment I stop forming the conceptual image of what I am, there's nothing there. It's just pure seeing, hearing, tasting, touching, smelling. Or maybe thinking, imagining, whatever. That's the content of the screen. The moment the image is not being constructed, there is no suffering possible. Because there is no relating possible. It doesn't mean the world changes. The cats, they perceive the world without forming conceptual image and relating everything. And translating everything. And they still experience pain when I step on their tail. Or they're still hungry.

Or they're still cranky at each other sometimes. So the experiencing that is conditioned to the body, like seeing, hearing, tasting, touching, smelling. If the conceptual image is not translating it and relating to itself, it's just as it is. It's just as it is. And the sting of life, the seriousness of life, the painfulness of life, is kind of fading when it comes, even if it comes, the idea that preference, OK, I don't want him to have a headache or whatever. That preference is right away recognized as a passing thought, as a cloud. It's not serious anymore. Life is looked after itself. It doesn't mean that people often told Bob that, Oh yeah, OK, if I'm not the doer, I'm not going to do it.

I'm not going to do anything anymore. Well, you're not the doer of non-doing either. Because life functions the way it has been conditioned. The cat is meowing. The artist is creating art. The singer is singing. And the asshole is being itself also. So that's the simplicity of it. The way life appears to itself. And on top of it, the creation of the center just coming out as a byproduct of learning the language. And having symbols for everything. And the perception which means, which kind of seduces us to believe that the world is solid and stable. And the body is moving in and out of the stable environment.

Rather than awareness being solid and stable. The space and everything moving in and out of the awareness. Which is the actuality of the experience. Because of the thinking, this has been translated the other way around. And this has been made it possible to actually assure the collective hypnosis which makes the world solid and real. Which is quite extraordinary and beautiful dream when we look at it. It's just when it is believed blindly it can really create a lot of unnecessary suffering. So basically recognizing that there is no sufferer. There is nobody in there sitting in the middle. There is nobody inside the body or inside the mind that needs to pull the strings and look after the life or take decisions or make choices.

Life does it moment to moment just as it does with every other creature in the nature. Just as it does with volcanoes, storms and forests and grass and animals. And people who woke up. They are still at service. They still know what to do. They completely don't have to take any decision or make any choices. And they are totally taken care. When the thought is required of doing something or getting a new supplement for the pains or whatever it just happens as it always did. So not only I am not the doer right now. I have never been one. But for many, many years I believe I did.

I believe I chose my career. I believe I chose my husbands or anything. But that's just a belief. Without thinking about it. That's just flow of life taking us wherever it is taking us. And the best thing to do is just to enjoy the ride without making sense of it or setting up anything or having... I mean if setting goals or something happens that part of that river flowing through life. But when the tension and resistance come into it it can be very, very easily seen through. So that suffering that comes from resisting and wrestling with life or wrestling with God what some people call is basically an unnecessary byproduct of conditioning.

And it can be easily seen through in a moment. In the moment right now. It doesn't mean that once seen through every conditioning will vanish overnight. If we practice it for 20, 30, 40 years 50 years it may come up again. But when it is already recognized as a fiction as a cloud passing phenomena self-judgment or self-image or whatever it can just be seen again and again until it doesn't show up again. So this is really too simple to be grasped with the mind because it is just the way life happens moment to moment without any thinking or making sense without any meaning or making sense of it.

And the moment mind comes in it gets convoluted, complicated, translated and related. So just recognizing mind activity as another phenomena. Mind activity is no different than listening, hearing sounds than seeing sights. Just the same way the sounds appear in the sphere or space of hearing the same way thoughts appear in the space of thinking. And because they are the machinery, the bio-computer is so beautiful and so complicated and sophisticated those thoughts may come with us very, very complex images very complex philosophies but they are just passing phenomena just like the sounds. Recognized this way they can be enjoyed fully without having that by-product which is suffering.

So that's really it. I mean unless you have experiences on yourself with this and you can add something to it because the beauty of this group is that people can actually share their own insights and that insights can help and wake up someone else's insights and also if you have any questions you can bring them up and we can look into it. And there is quite a few people in that group who stays in the abiding experience of no-self. So it's not just Bob. It's quite a few. So yeah, let's get into it. I was just thinking today that I'm not the story I have about myself and I'm not the story anybody else has about me.

And before there was a story, I just was. And as Bob so rightly has pointed out for many years we're conditioned by firstly our family that gives us a label or a name and then we're conditioned by society in our schools and just by everything around us because 90% of the world is asleep. And this causes us a lot of conflict as Kat was saying, you know, and Bob was saying a lot of conflict and disease within ourselves. And I think that's a good point. Yeah. And that is created by this so-called separate entity that we think we are and that everybody else thinks we are.

And so, you know, we're zipping around the planet and, you know, what it is is that eventually we're disillusioned with living in this state of disease and disharmony within ourselves, you know. And so we start to investigate. We start to investigate through all different avenues, you know. And this is certainly what happened to me. When I woke this morning I was thinking of my gratitude to Bob and, you know, quite overwhelmingly actually. And I thought, well, I must say something today because when Bob came across me in 1984, you know, I was struggling. I was really struggling. And I started a search. And I started a search, you know, not looking here but sort of trying to meditate.

And I got these techniques of meditation which was interestingly some techniques which were hearing, tasting, touching, smelling techniques, you know. But the story, the chatter was still going on, appearing on that presence that I know now or that being that I know that I am. And, you know, I was really struggling. And, you know, in that sitting I had this profound realization of my own being. And I thought, well, I just am, you know. But then the chatter comes in. And then all the society that has chatter about you comes in. And then the old habit patterns come up. And, you know, and it was around that time that Bob handed me a copy of I and That.

And, you know, I was really struggling. And I had suggested that perhaps if I read it and then read it again and then read it again, something might wash over me. And at that time, you know, there was a few people talking to Bob. I know this is a story, but it's important that I express this. And, you know, and he was a reluctant teacher. He wasn't running around the planet saying, you know, here I am. I know and you don't. You know, he's always pointed to the fact that the only thing we know for sure is that we are, you know. And so reluctantly the groups started happening.

The groups started happening. You know, we'd come along and we'd be trying to grasp it with the mind. And, you know, and of course even though it was pointed that there's no answers in the mind, there's no you to see anything. There's nothing to do, nowhere to go. No one to get to. No one to get it. We just kept coming. You know, and I just think of the patience and the tolerance and the love that was given to me over and over and over and over and over again when I was so hooked into the mind. And it's just, I don't know, it just overwhelmed me, the love that I have for you both.

And the gratitude I have to you that every single time you pointed. And we'd laugh, you know. And you'd say, foiled again, you know. And just recognition of the truth that eats away the lie and this was just all coming up for me today. So I just thought, I just wanted to say thank you. Thank you. Thank you, girl. How does it make you feel, Bob? How does it make you feel? Thank you. Thank you. How does it make you feel, Bob? That doesn't make you feel. I'll tell you this. I'll point out here, I'm not a Buddhist, I'm not a Christian, I'm not a Muslim, I'm not a Hebrew or Jew or whatever else there is.

But I take points from all of those great teachings. The truth, they were all based on the truth and there is truth in all of them. But there's a lot of restrictions and bullshit in them too, the stuff people get locked into it and stay there. But have a look and see what resonates with you in all those great texts or whatever you've read or hear and everybody's racing around looking at this and looking at that, think they're going to find the answer in the line. You might get an insight out of it, yeah, sure. But where does that insight come up? In your own innate intelligence, your own recognition and resonation with it.

And that's the truth. Then it's yours. Go on, somebody, anybody else? This morning and the way you've articulated it, it's exactly that, you know, and for me, more simplistic. And that is, and that's where it sort of really, yeah, it really resonates deeply. Thank you. I love that love aspect of this because it's usually, some people get really cranky about it because they suffer a lot and when love is being mentioned, they basically just, ah, don't make me another promise. I just hate it. I just don't want to, you know, and I get it, I get it. This is really threatening when people hear, listen to the pointing and they kind of, they're promised eternal bliss that they will wake up from the suffering into an amazing love of everything and all the enemies and put the other cheek so they can smash you or slap you.

It is a dream. That's not the case. That's bliss, eternal bliss. If it's not here right now, it means it's a passing phenomena. If it's not experienced right now, it's not worthy of chasing because it means it will begin in future and then it means it will end. So, really, the promises that enlightenment, great enlightenment or realization is the state of eternal bliss or eternal love is, is, is just another label, is just another language. It is much more simple and much more subtle than any imaginary picture of how it will be in some future because if it is not right here right now, all along, all the time, then it means it's a passing phenomena.

It means it's not worthy of chasing. So, what is right here right now? And then Bob often shows that in expression of Sat Chit Ananda, the subtle being, knowing and loving to be, this very subtle loving to be, love to be whatever it is. Like cats, they don't really express it as loving, which is opposite to hating to be, but they don't suicide. None of us is actually rushing to suicide to pop out of being because the being, the very fact of existence, it kind of already has underlying warmth to it. There is warmth to being. Of course, if the attention is locked in a painful story, that warmth of being is completely overlooked, is completely out of sight.

But when the attention comes back to its source and is just purely self-aware, there is warmth of being there. It's not an ecstatic orgasmic state of bliss, which would fire the fuses, burn the computer, and that would be it. But the subtlety of that sweetness of existence, when it's not obscured by the clouds, even when from perspective of knowing, knowing for certain and making it almost like, it is almost as bringing it back to its due position, like giving credit where credit is due. If not for that life essence, there would be no feeling, no thought, no sight, no sound, nothing. So that life essence is obviously the basic screen of awareness, it's the number one priority for everything else to exist, Bob often says, if not one, there wouldn't be two.

The one has to first be there, to actually appear as many. So bringing that love to what really kind of deserves it, its own source, bringing the importance and attention to its own source is bringing that love of existence back to sight, because now the attention is not wasted in the obscuration. And from this perspective, obscuration is a beautiful ride. So that being a sky, clouds don't touch me, only when I am the tiny little person down, on earth far away from the sky far away from the Sun then of course when the clouds come over our Sun is invisible and lightens invisible space and sky is all invisible is dark and is gloomy and is horrible but I'm not that tiny little aunt there done on the earth I am the sky I am the sky expressing and experiencing itself as every form every form that has and celebrates its being its apparent being as separate so there is a different different flavor to this particular form it has different personality pattern it has different tastes to music or foods or whatever it has different different things make it cranky or whatever other patterns have yet different qualities but the being the quality of existence is always the same it's the same to everything because this is something that is pretty sensory sensory information is constantly change sound sights thoughts they are sensory but the way Buddhists take the mind to be a sense one of the senses because it's vibrating also but the pre sense that's why we call it presence pre sense prior to senses this is this is home this is the source this is the place that really that source of that warmth or love of being But if literally devoid from all distractions, does turn into bliss.

But because the appearance is designed the way it is designed, that bliss doesn't last. So it's not worthy of chasing. But it is there underlying. The moment awakening from the dream comes about, as they say, the DMT releases in the brain and that bliss comes back to the force. But what's happening in the dream, we can wake up to it. Waking up from being a person into being alive, experiencing this magnificent dream. Why wake up from the dream? Wake up from the dream would mean that the dream disappears, just like we wake up at night and the dream disappears, vanishes. Now this dream we can experience fully being woken up to it, rather than woken up from it, and we can experience it when we die, when the body dies.

So life can have a taste of itself in the dream, knowing it for what it is, knowing the dream to be a dream, knowing the thought to be a thought, knowing self-concept to be just a self-concept, nothing else, nothing serious, nothing real. Then what a ride. That idea of eternity, people think eternity starts from some big bang millions of light years ago, but nothing started with a big bang or anything at all. It had a new beginning. It doesn't have to have an end. It can't be eternity. Eternity is right in this moment. When can you say this moment's beginning? You say beginning right now, as you're even saying that it's ending and then beginning again.

So you see it's all spontaneous. So when you look at that and see time itself as a mental concept, if you ask yourself, is there a past if I don't think about it? You can't say there's a past without a thought. Is there a future if I don't think about it? Then you'll say, well, I was in the past. I'll say, try and actually live a moment ago. You can't go back and live a moment ago. You can recall it. The only actuality you're giving it is why you're recalling it in this moment. Nobody in this room can tell me what you thought of a minute ago now unless you're recalling it.

It's already gone. Same with the future. You can imagine and anticipate what you're going to do when you leave here next week and all the rest of it. But the imagination and anticipation is the same. It's going on right now. So that is eternity. What doesn't have a beginning or an ending. It's a spontaneous actual functioning. It's also said about this manifestation, a phenomenal manifestation. Call it Maya, an illusion. And it's transient. And they say it's a phenomenal manifestation. Look up your dictionary word. What does a phenomena mean? That which appears to be. All this manifestation is Maya. You and me and everything in it.

Is only appearing to be. Break that body down. How solid is it if you put it under a microscope? Can you pinpoint where it starts or begins or anything at all? So it's only appearing only. But the basic screen appears. Like that mirror behind you in the end of the room. Have a look in that. What do you see in it? You see nothing but reflections or images. You can't say they're not there. But go up to the mirror and try and grab a reflection or an image out of the mirror. All you do is grab the glass. And you realise it's a poor analogy because a mirror needs something outside itself to reflect in.

But this manifestation is all taking place within that space like awareness and silence. Stillness. That's the screen. Now is that mirror ever contaminated or corrupted by any of the reflections that appear in it? None whatsoever. And is that screen that you are, that essence, that life essence that you are, has that ever been corrupted or contaminated or out of the so-called things you've done or all the bad deeds and things that have happened to you? Has the essence been touched? No. They appear in the patterning, shaping and forming. The Maya, the illusion, the phenomena. So try and divide yourself from it. And you can only come back to the one conclusion, I am already that.

There's no coming back to it or going forward. That's a statement at that time. But you are. Are. It's part of the verb to be. Is. What is. What is means unaltered, unmodified, uncorrected. Just as it is right now. And it will change of itself. You think you choose a thought? What's your next thought going to be? Quick, tell me. You realise you can't tell me what your next thought's going to be but it'll come up. So there's no choice maker. There's no doer. At all the spontaneous functioning. The life itself is doing everything. And you are that life. Feel free to say something if you want to.

You can also argue with that. You know, call us on the bullshit. We can have a little bit of a heat up discussion if there is anything that doesn't sit at all or doesn't make sense. Or if there is something that does particularly make sense and strike home you could just highlight it, bring it up because it may actually... It happened to me many times in Bob's meetings a few years ago when people who didn't really have recognition or understanding they grasped one pointer and they changed a couple of words in the pointer and it suddenly that couple of words. I heard Bob saying it ten times and then someone changed a couple of words and it struck home.

And oh my God. That was just a little insight because that often happens this way. That there is a process of getting little insights and when the mind is cleared up from these concepts and it's not that cloudy anymore that clarity shines through. But the collapse of the habit of recreating the self-center it doesn't necessarily happen with one quick insight. It may. It may or it may not. So if there is anything that you could contribute I mean not just for your own sake but for the sake of others and we have people from America and Europe watching also so they could actually get something of it.

Please. How about you Terry? Do you want to say something? I was enjoying the silence actually. It's hard to know what to say when no one asks any questions. The simplicity of this, we miss it because it's so simple. And we try and grasp it with thought. We try and grasp it with thought. We try and grasp it with the mind. And look initially that's okay because that's what we got. That's what we operate with and from. But there comes a point where that becomes unsatisfactory. You've asked all the questions and you've read all the books and you've asked Bob a million questions and you get the same answers back.

And nowadays people even jump on YouTube and watch other people talking about it. Back in the 80s there wasn't YouTube was there Jane? We just had a copy of I Am That. And Bob. And Bob. And that was it. And that was enough. So it's if questions have to be exhausted, they have to be. So if you're sitting there and you've got them, for God's sake get them out. Like ask them. Otherwise you're just going to, you'll just stay where you are. In one's head you know. It just needs to be seen through. You have to see through it. The immediacy of it is right here, right now.

I think last Sunday you know, you kind of have one or two options. You can go on identifying with all the thoughts and the images and the memories and so on and so forth and call that you. Or you can shift attention to that that is actually real and present. Which is right here, right now. This present moment which never goes away. It's always right here, right now. And right here, right now, everything's great. There's nothing wrong with right here, right now. It only becomes a problem if we dive into our thoughts, memory. It's always memory. Dive into our thoughts. And start taking all that stuff, whatever the dialogue is, to be real.

But then we seemingly have a problem. Seemingly have a problem. And that's the dream that's been touched on. It's just a dream. And the irony of it is, you know, we're not even in control of it. Just like we're not in control of the dream that we have when we lay down on the bed at night and go to sleep and dream. Not in control of it. There's this illusion until that's seen through. But there's this illusion that I'm in control of my thinking. I'm creating it all. I'm doing it all. I'm having this experience. And, you know, you guys, but if I had any control over that, I'd be changing what goes on between my ears.

Real quick. Really quick. I'd have nothing but blissful thoughts. If I could. Nothing but that. I would never have another negative thought about myself or others or the world or anything ever again. If I had any control over it. Don't. It just comes through. And the problem is we identify with it. That is me. Whatever it is that's floating through. This is me. This is all about me. And it just happens. You know, we're pointed in that direction when, you know, people first sit down and get into meditation. Not that I'm a big, not that I'm big on meditation. However, people first sit down and do meditation.

One of the first things they're told is just sit there and watch the thoughts come and go. Just watch them come and go. And get dragged off into all sorts of different other directions with that. But at the end, the beginning point and the end point of meditation should be the same thing. Realizing that thoughts just come and go. At the beginning is the realization of the content of thoughts that come and go. Hopefully at the end, there's the realization that there's something that is aware of the thoughts coming and going. That we don't usually pick up at the beginning. Because we're so involved in the content.

Even though we're told just watch them come and go. It's really hard to do. We get involved in them. So that, you know, that two choice thing, you know, we can, one's real and one's not. That presence, that I am-ness, that, you know, that beingness that we all experience. We can't deny that. Can't deny it. You know, even to deny it, you'd have to be here to deny it. You know, can't deny that. But in relation to that that we keep identifying with, that floats through our head, which particular thought am I? At what particular point in time? One day I feel alright about myself, the next day I don't.

Which one's real? Which thought's real? It's crazy. And I'm not even, you know, even the thought that runs through my head, I don't feel very good about myself today. And then the next day the thought that runs through my head, oh, I feel really good about myself today. I'm not choosing any of that. It just... They'll just float through. If I believe them, I'll become them. I don't think I'm having a good day. Boy, am I not going to have a good day. If I think I'm having a good day, I'll probably have a pretty bloody good day. I used to love what Bob used to say, meditate on the meditator.

And then you realise there is no meditator. And so it's a momentary meditation, you know, meditate on the meditator. And where is that meditator? For me, the struggle that I've had, you know, and it's really become evident even in our phone conversation yesterday, Kat, thank you for letting me have that. Oh, pleasure. Honour. It's the attachment to my past life. Because it's a past life that's cyclical in this sense. Whack the dog, call the dog. At the dog, whack the dog. In other words, the dog comes, whack it, goes away. Call it again, comes, nice, whack it, goes away. That's my childhood. Yeah. And so I have this cyclical, no matter what I do, there's a whack.

There has to be a whack in it. And so that leads to the mind being well and truly some good groundwork to use, you see. Because it is always wishing the same. And so I've come to realise that there's nothing to solve. But at 63, I've come to realise there's nothing to solve in that system because it is a cyclical system. It can't... Bob's words, you cannot get out of it through your mind. I mean, that is what started to give me a reference point, a pointing to. And, you know, even though I'm re-minding myself, I think of that, it was the one thing that really gave me moments of clarity, moments of peace.

You know, and through non-attachment, of slowly letting go of that cyclical... It's not a pleasant... Because as the history says, you have some great days, and then you have some lousy days, and they're like this. There's this huge gap between the two. Yeah. And I've noticed that certainly I've closed the gap, but nonetheless it's still almost like you try to hold on to the good and that's the whole thing in the system. So there's so many traps in it, so many hooks. Desire and fear, pleasure and pain. Yeah, wanting, needing. And what I've garnered out of it is my childhood. It's forever wanting, needing, and that's the centre, and the parents forever correcting and forever whacking, in my case.

My brothers and I have sat down and shared together our past lives of the parenting. And it's a classic case, and my sister as well. And the classic case is if we happen to get into trouble outside, you know, I got punched up or something like that, you know, and I come home complaining about that, I'd get punched up at home, in a verbal sense, you know, in a verbal sense, not taken to, but I would be made wrong. So you get punched up, you get whacked. And so at least we're a very confusing existence. And of course I've internalised that. That has been my life, you know.

The rest of it is trying not to be any of that. That's the dance I've discovered. I've spent my whole life trying not to be the stupid and dumb child. Confused, confused, leading to dumb and stupid. Then of course, as an adult going, I'm not going to be these things, so I'll prove to everybody. And I did. I didn't become the multi-multi-millionaire, but I did pretty well. But the pattern, because of my attachment to it, had to, had to, and it's the whack the dog. I would always pull the rug out from my own feet. So no matter where I got to on the rung of the ladder, or the height of the ladder, I would start hitting an axe to the rungs, you know, and chop them out from underneath me.

It was unbelievable, you know. And that, again, is a leading, you know, and then you look. So there's nothing pleasant. There's nothing pleasant. And that's where Bob's words, you know, I've spent 30 years. If you can relate to this, I've spent probably everybody in the root camp, you know, relating to get me out of here. Get me out of here. And thank God for Bob. There's nowhere to run to. There's no one to fight. And there's... You know? But my experiences, I've made, you know, I keep making them real. And that's the... And the story's never the real. Yeah. Never ever. I used to get quite angry, as you say, people get angry.

I used to get quite angry when someone said to me, none of it's real, Steve. I said, hold on. Hold on. It feels real. You know, I was thrown into walls. I was smashed in the head, you know. And so I've become quite pretentious about that. Quite protective about that. So there's another trap. Absolutely. You know, so it's just everywhere, isn't it? Like it's... The hooks are... The hooks. And it's like I'm in the octagon, fighting, you know, fighting with all these, you know, this cage fighting, you know. And you can see where that actually now comes from. Because as I said, we're the victim hero, you know.

We're always trying to be a winner. This whole set up is that. Yeah, man. So... Yeah, beautifully said. Yeah. Thank you. Yeah. We've had a... We've had a... We've had a... We've had a... We've had a... We've had a... We've had a... We've had a... We've had a... We've had a... Thank you. Yeah. We've had a very, very similar, extraordinarily similar upbringing. Extraordinarily similar. And I went through, and I'm sure you have, too, through my whole life trying to fix myself. My whole life. I just got in that self-help groove, if you like, of trying to fix myself. And I too kind of did what you did, which was I'm never going to be like that.

And I wasn't. I wasn't. I wasn't like that. I never treated others like I was treated. I had a son. I never treated my son like I was treated. I just never did that. But you know what I kept doing? I kept treating myself that way. Well, that's what's happening, yeah. So there was an inner dialogue that kept going. And I used to think it was me. I used to think that, Jesus, I give myself a hard time. I'm so bloody self-critical. And the way the inner dialogue would go off in me, I would never in a million years speak to another person like that.

Never. It would be just so wrong to do that. Yet there's this inner stuff that would go on. It's so life-threatening. Really. We don't want to upset anybody. But the freedom from that was the discovery, the absolute discovery, that that was just a cycle of pattern of thoughts. And feelings and whatever, yeah. And had nothing to do with me. Wasn't me, wasn't my voice, wasn't me talking. I mean, how can me talk to me for a start? Yeah, me's talking to me. What the fuck? I said, oops. I'm getting better. What the hell? Yeah, you are. I'm getting better. I'll do the beep for you.

So, and that was all because of what I learned from Bob. Like the realizations that I had was from what I learned from Bob. And then the fixing stuff stopped. Just completely stopped. Completely stopped. And then I just started becoming the observer of it all. The observing. Just that. Just observing of it. Like I said before, sitting meditation, watch the thoughts come and go. That's a tip. That's a really big tip. Just watching it come and I just started becoming the observer of it rather than the victim of it. And I was a victim. I had such victim mentality. Sure. My whole life. Adult life, victim mentality.

Like you. You know, Bob initially said to me, none of it's true to. And I'd feel my hair standing up on the back of my neck. And I'd be saying, yeah, but it is true. This happened, this happened, this happened, this happened, and this happened. But the great realization was that none of that is happening now. None of it. All I've got is a memory of something that happened. And I'm taking that description to be. The description is not the described. That's the realization. So I was taking all those thoughts, all that memory. I would bring all that into the present and call that me.

What was I bringing into the present? What was I actually bringing into the present and calling me other than just a memory? Just thoughts. So me was based on thoughts and a memory. That's right. But I can be and exist. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. And experience presence, presence-ness. Love that. Here-ness, now-ness, without any of that. Any of it. And just be. Yeah, there was a big, big light bulb went on when I realized there was no, there was no one here to have had conditioning. Yeah.

Yeah. There was no one here to have conditioning. Because I used to use that when I was running around. Yeah. Yeah. Yeah. in this self-centre, you know, this thinking I was this separate me. I used to use the poor little Jane story, you know, and so it's just my conditioning, you know, and then I realised my conditioning, I went, oh, hang on, there is no me, oh hang on, I'm not that. So you can't find, actually, if you look for yourself, you can't find a personal me without thoughts. It's not there. It's actually not there. And what's wrong with right now unless I think about it?

And that's what this, can I call it teaching? Anyway, that's what this is about. Pointing. It's just pointing. Yes. It's just for one to look for themselves. You have to look for yourself. You have to look for yourself. That's why the term pointing gets used all the time. Don't take the words to be the actual. Don't take the description to be the actual. Whatever's coming out of my mouth or anyone else's, don't take the description to be the actual. Because otherwise you'll just be doing what you've always done, you know, which is what creates the me which creates the problems and so on. You actually need to look for yourself.

And a really good starting place is, am I responsible for all the stuff that goes on in my head? Am I doing it? Am I doing it? Like really, am I doing it? You'll find you're not. And right there is an amazing realization in and of itself. I think you used to say years ago, Cherry, do you choose to think a thought or does a thought appear upon you? Yeah. And that was a really good pointer. Yeah. Gee, I forgot about that. Yeah. People were saying it all the time. And it just needs to be seen. Just need to see that. And in the seeing of that, you'll start to see that your whole identity, your whole me-ness is nothing but that that floats through your head.

Because without any of that that floats through your head, when it stops, like Bob says, pause a thought. I mean, good luck with trying to pause a thought, by the way. But it's just a pointer. When all that stops, is there a me? There was no thought. No thought whatsoever. Could there be a me? I've got something churning inside me at the moment. That is to bring up a... I'll bring up a full picture of my childhood. It wasn't always that dramatic. And that's the dance. That's whack being nice, whack the dog. So I want to bring up that, you know... Of course. At one time, I did.

I've just had a memory of being punched up. Come home and the Black Iron Mum put a stake over my eye, the old... No, actually she put a cold knife. That was interesting. A cold knife? Yeah, like a big... yeah. What? Yeah, so, you know, sort of keeping it... With steel. Yeah, exactly. Like an ice... you know, thinking of the ice on the... Oh, yeah, yeah. And so, you know, that memory just came to me. So, you know, clearly... Yeah, absolutely. It's... there's the... the nice I want to, you know, articulate... And it's so interesting you say that. ... that there's an ice occurred as well.

That's so interesting you say that because when the wreckage of the me is sort of dissipated, if you like, or gone, it's amazing what comes back about. Mm-hmm. Your childhood, that was actually good. Yeah. And it's a... and it's a realization that actually I was... there was such a caught, you know, a tech... attachment like you said before to the negative story that there was no room for the reality. And, you know, and it's interesting once that me... Well, full of reality. Full of reality. Yeah. Once that me drops away, you can start to look back at it and see, you know, this is look back without a story that has a whole alleged condition story and you can actually see some good stuff also when when you actually look at the whole appearance it's not that something can be only good or only bad because if it was within that good and bad you would have shades and hues you know it's like you have a classroom full of students and you take away the five the worst one there still be one who is the best and one the worst then take another five it's impossible the whole the whole thing the bank of members if you had idyllic childhood that nobody has ever hit you nobody has ever abused you or you had every wish granted you would have your definition of good or bad within that frames and you may have suicided when the first time the mosquito bites you at the age of 15 because the the the sense of good and bad is so relative in a way like you see that the nature it doesn't have any other way to express or appear you have day and night if there was no night you would have a good and bad and you would have a bad and you would have a good and bad there would be no day there would be nothing if there was no storm there would be no calm seas if there was no good there wouldn't be bad and then there are people who endure you know if you take off the label the emotional label of good and bad it's not an easy thing to do it's not something like you flip the coin and you say see but the way you know I relate to my childhood as absolutely traumatic and fearful even though nobody ever raped me and or anything like that but it was a nightmare from the worst nightmares but this is what I used to carry on throughout my whole life right now I don't really see it the same way because the emotional charge in that is completely gone with the recognition that this is a past is the story in the head and I don't really need to recreate it again because it's not what is happening right here right now and the the beauty of even recognizing this emotional component you know whatever was happening good or bad when you take the labels off was just the happening and of course when you look at the world of animals you can obviously see highly traumatized dog and very well treated dog they will be have the having different conditioning the traumatized dog will bite you or will take him lots of lots of time to actually get stable again and have reasonably smooth signing or it will maybe never do that so yes there are differences in the conditioning the relative feeling of good about or good and bad and yes believe me one of my good friends had the son 11 year old whose life was idealic and he took a gun because it was in America from his father safe because the girl he was fencing 12 year old girl told him that she doesn't like him and he should himself he killed himself and now whose suffering was worse someone who was repeatedly maltreated or or or tortured or this little boy who had a really good life and that heartache completely brought him to the point when the love of being was all gone and he just wanted to die because he couldn't stand the pain so this is how relative the suffering is and but yet it has to go in the duality suffering you know joy sadness pain pleasure otherwise the the opposite wouldn't be known everything is only known that's why the appearance is known because there is an opposite the screen the awareness if not for that awareness for that sense of being nothing would be known nothing would be expressing even though it's one in two forms because it seems like there is okay it's two you know the duality everywhere even the screen and the content no as we said on the beginning this is just a vibration the static aspect is stillness silence space the dynamic aspect is vibrating into forms the emptiness turning into forms so it is still one it is still pleasure and pain day and night suffering past future they're all just vibrations they're just ways it it demonstrates is itself to itself they're all one but the good thing and it was really something that worked for me when Bob was showing this because we often take ourselves to be a concept I mean you know I when I came to Bob it was only a few years ago I didn't think I was the body anymore because I've investigated enough I knew how body is changing and I knew how how could I there's not even one cell in that body that even the original self like the cell which Bob was saying oven sperm that started dividing is long since gone there is absolutely zero that is lasting but then I was thinking I was my thinking my mind or my story conceptual image but this is when Bob pointed out look how the conceptual image of you change and I remember the conceptual image of being five year years old always anxious always feeling out of place always getting that everyone else knows what to do and where to go and I'm just so lost so overwhelmed all the time this image is not there anymore the image of being teenager on a good day like Terry said on a good day oh gosh I was smart and sexy and fun on a bad day so I was ugly and rough and I was every who would ever want to you know that's that is constantly changing so it's not real about it what's real about defining ourselves as a conceptual image that sits there and is somehow it has you know there is a sense of emotional connection with the body obviously because the same way people have emotional connection with a favorite dress or a favorite car but it doesn't mean that I am this and it doesn't even mean I am this emotion because even the emotion changes on a good days or a bad days or good moments about moments to actually see even constructing the self the little dwarf that sits there and seemingly is responsible for life even that image how it changes moment to moment or day to day or year to year it actually dispels the the spell because it is almost like a spell we believe in Phantom we believe that we are the mask the persona the personality and and that's actually when we believe this is a personality every one of us habits that are not here anymore that have been broken the personalities can be worked on can be adjusted can be medicated or can be transplanted even through hypnosis or through therapies or whatever but anyway those are just set of patterns now who is there to say I am that set of patterns because if that I am which is the sense of presence doesn't take upon the world or the idea that I am a set of patterns the pattern of the body or pattern of personality or pattern of emotions if it doesn't say it again this is just language what is it there is a sense of presence without the word taken or idea or mental image where is that presence ending is it really ending with the skin of the body without the concept no it isn't is it is it does it have any shape or any form to have the shape of form I know I know I need the mental image or concept without the thought without mental image or concept I cannot say what I am or how I am how big or how small or how vast I can't without conceptualizing separate self I don't have one I don't I am I'm sense of presence but what I am is absolutely unthinkable undescribable because it requires concept and requires separate self.

someone outside of that presence to refer to it and define it like who would be defining if I let's say define myself as energy as presence or as body how do I know that where am I looking from so now I'm the screen looking at the form obviously the form is a content I'm the one who's looking I'm the one who is aware so stepping back from any sort of identification the one thing that is left is pure awareness. pure knowing this of whatever is being described or defined as a concept. nothing that is known as a concept can be the nowhere because the no ink of it includes the and then what Bob was saying in the beginning the seeing see it and the and the scene are only separated conceptually only because the seeing is happening but who is seeing is it me seeing you.

how about if the seeing is happening. I'm available. is it there any me or you if there is no seeing. there's nothing here in the in the appearance all what if there is no me is there seeing you then. nope what if there is no you am I seeing you know so actually that whole process of seeing divided into three different things the process the one who is experiencing it and and that object that is experienced. are inseparable. because. because if one element is gone the whole thing is gone so obviously there is just languaging one thing simple process and in the same way the whole life functions the life is leaving itself is digesting food is growing hair is is speaking is seeing hearing tasting touching smelling it is just pure functioning so it doesn't need the division that there is some object in here or subject in here and object in here.

out there is just happening the being happen in seeing and even if I want to try to see who is seeing. what is it behind the eyes what is it behind the face. I can't see itself that I can't turn and see itself but can it be sensed anyhow what's there that is looking out what is there in what is the face really what is there. is it anything. anything. else then just pure knowing anything else that could be sensed all or acknowledged us. the pure existence knowing of existence. now we are kind of creating mental images there is someone there or there is something because for me the experience is just that window of looking.

I can't see my face I can't see it even if I touch it there is an experience of touching right now it's just experience of whatever. but there is no one who is experiencing anything is just the knowing of content. so this one is is that is it time because you're looking okay yeah so it's just about it's just about stopping to believe anyone. don't believe Bob don't believe me don't believe anyone just go for the experience just see what's true for yourself without thinking because thinking is so tricky. it translates everything into the experience. you can see what's happening in yourself for yourself. I can't see myself because I don't know what I'm seeing.

but I can't see myself. and it makes experience profound. Yes, I am moving in and out of space. It's not that the space. That's not true. That's languaging. So really, it's just about simple being moment to moment and questioning whatever we were taught throughout life and not replacing bad beliefs by the better ones. It's not about, okay, yeah, I believe now there is no me and I'll be living like this. No, it's not about creating another set of beliefs to replace the one that creates suffering. It's really about figuring it out and experiencing moment to moment, not once and for good, just now, just now, just this moment, because there is no other moment.

Any? Okay. Thank you. Shut up. Thank you. Thank you. Thank you. Thank you.