Sailor Bob - Non Duality - Everyday Truth - 16 Dec 18

Okay, the labels, thanks. Tony. Simon. Justin. Mary. Nate. Richard. Terry. Bob. And Kat. Okay. You've all been here before and you all know what we're talking about. They call it non-duality. It's one of those labels they put up on it. A lot of people have taken to this word, non-duality, and think it's something that needs to be attained. But when you look into it, is anybody or anything separate here at all? It's all expressing as the one essence. But it appears to be separate. And non-duality means the absence of, or the appearance that there is of non-dualism, of duality. But duality is appearing, seeming to be, and that's why they call it manifestation.

Okay. And it's not just a mire or illusion. And we've taken it to Burra Leafs now. And we've reinforced it daily for years because everybody around us has reinforced it over the years, over the decades, over the last six months. Can I just ask a technical question? You took the tablet at eight or no? There's absolutely no duality at all in non-duality. Though it appears to be. So look, around we've all taken the appearance to be real. And we take the appearance to be real because we've learnt words, languages. We point out the description. Yeah, it's important. The description is not to describe. And what we're describing here will never be its description.

And the map is not the territory. The signpost is not the destination. They're all things we know and realise. But when it comes to looking at this stuff and we hear it, a lot of you here do realise it and recognise it, but the majority of people don't. Because they get lost in their dreams. Because they get lost in their traditional beliefs. All the different religions in the world have been formed on the basis of non-duality because the ones that the founders first put out there were so-called people. There's no such thing as personal people. That spoke the word, put it out there, and others have picked it up and got a bit of a grasp of it, but then as they've gone along, they've added to it their own concepts and ideas and formed religious beliefs.

And they've put their religions around it and so obscured the reality of it all. And we're functioning from that now. When there's any separation from it whatsoever, what is separation? Me and the other. This and that. Here and now. Whatever. Different words. It's the words that seemingly separate things. All the things in this manifestation seemingly are separate. That's why they call them manifestations. They're not just mire, illusion, a transient. It is transient because it's constantly changing. That seems to be solid substantial to us, but you realise that body you think is what you are is not the same body you walked into this room with.

There are thousands of cells dying in it right now and being replaced. And all those cells we take to be separate cells. But they're all made up of the one essence. And when you recognise that the word is not the real, and realise again, without words, what are you? And realise again that the first couple of years of your life you had no words. What do you know about it then? You can't even remember your birth without the word. Yet you were born and you were living in the world, you were nine months in the womb, growing, patterning and shaping that amazing body with all its bones, ligaments, cells, essence and everything that there are in it, organs, and they were all functioning and living and patterning, expressing truth, and by that one intelligence, energy or essence, and there are all levels of it on it, there was enlivening it, what we call life today or existence or consciousness.

Put all these labels on it. Without that there could be nothing. It was just a matter of time. There was no appearance. We'd taken the word to be the real and the word to be the thing. And you realised there was no words then and you didn't learn any words until you were about two years old, or round about, there might have been different, not set pattern for everybody. Some might be later, some might be before that. At the end of that capacity of reason, that's what the words come about through, the capacity of reasoning. These human forms have a capacity of reasoning which is much more developed than what other animals, birds and animals have.

Birds and insects. But they have different capacities which are much more developed than our capacity of reasoning. Like a bird for instance has better eyesight than you and me will ever have. It can fly. We can't do those things with ourselves but through the capacity of reasoning, haven't we learnt to build ourselves eyeglasses, binoculars, telescopes, which enable us to see better, planes, helicopters, balloons and other things that enable us to fly? So the capacity of reasoning is a very useful capacity. This building and all the rest of it through the capacity of reasoning. Dogs have a sense of smell, much more developed than what we have.

Chameleons and other insects or animals like that can change colour, we can't do that. Many different things, patterns, shapes and forms in this manifestation have different capacities and the capacity of reasoning is a very useful one but it is also self-destructive. Because we're not self-defeating. We're not self-defeating. We're not self-destructing because it vibrates in the opposite. So vibration, what we call energy and those terms are only descriptions which will never be as described. As we pointed out before, what we're describing now can't be its description so don't take it as gospel. But in investigating these things and seeing for yourself the realisation or recognition comes about.

Through an insight or some thing might come up, or you're seeing something or cognising or they call it, the Witters call it the cognising of the world. the cognising emptiness. We've taken that to believe that we are cognising the emptiness or knowing the emptiness or seeing the emptiness. He didn't mean that at all, he meant the emptiness as doing the cognising. The intelligence energy in those patterns, there's patterning, shaping and forming, the life essence whatever label it is, patterning, shaping, forming, all these seeming objects and things and that. And he made the statement then that emptiness is form. All these pattern, shapes and forms are that emptiness, that cognising emptiness that's vibrating into different patterns.

And he turned it around now saying the form, no matter how we take it or believe it or think it's real, it can be nothing other, and never was or never will be anything other than the emptiness. So the changes that seem to take place in this empty world, it's one way to describe the Nsingling, are not what we take them to be. We've taken to be ourselves separate, a separate entity, an individual, a person. And look at that word person, where does it come from? An ancient language, Latin or Greek, persona, the mask. A mask is something you put on your face, cover your eyes and see through it.

And that mask of concepts we've taken, when we believe we are this body-mind entity, we take them to be real. And we clothe ourselves in that mask of concepts, we've taken them to be real, and we clothe ourselves in that mask of concepts, we've taken them to be real, and we clothe ourselves in that mask of concepts, and think that mask itself is going to become realized, or liberated, or freed from this bondage of self. That's the bondage of self, because we've taken that self-aware, self-liberation, self-knowing, self-think it to be a personal self, but it's not, it's the one self that is the liberation, it's the one self that's seeing, it's the one self that's hearing, tasting, touching, and fashioning, shaping, and formulating.

And you are already that self, not the personal self, but we're focused into believing we are the personal self, trying to liberate it by this meditation, this practice, reading this book, or going to this group, or that group. Instead of looking and seeing for self, am I this individual, am I this person? And have a look at it. You see this way this world or universe manifests, it's the same for them. The totality to the smallest manifestation, the smallest manifestation, why are there subatomic particles? Fashioning, shaping, and forming in the same way. This body we take to be separate, is it separate? Is your nose separate from the rest of the body?

If that one body wasn't there forming it, and the life guessing going through that body, could you breathe? Are your eyes separate? Are your ears separate? Are the organs, the heart, the lungs, the blood, whatever else… in there, I can't label them all. None of them are separate, but we take them to be separate. We know damn well the body is not the things in the body are the body, but we don't take the rest of the manifestation we're appearing to be that manifestation the same as the body is. Now can you take that body out of this universe? Where would the air coming from that enlivens it?

Where would the food come from? Where would the prana, the chi and all the rest of it come from there if we were separate from it? And could we live without it? We can't. So it's not a matter of acquiring anything or becoming anything. Becoming is not being. They call it in Hinduism satyadananda. Being is another way of putting that. Knowing is the consciousness and loving to be. We all want to be. We all want to be expressions of this in the way we're expressing. But there's problems in this. This expression because we've taken it to be separate. Me and the other. It's the sense of separation that causes all our problems.

And recognizing it's the one life, it's the one intelligence energy, whatever label you put it on, is doing, appearing and expressing is everything. And start from that fact. The fact of your own being. Being is not becoming. So you see I hear this, I'll become enlightened. I'll become enlightened. I'll become enlightened. I'll become this, I'll become this. It'll never happen and it hasn't happened. Why? Unless you've recognized and realized that the being is not becoming. Being is what's going on right now. Is anyone not being right now? And when you put the other labels on, they call God the Supreme Being. You call yourself a human being.

Take the label supreme off, take the label human off. Separate the beingness without a label and you rely on chair you're sitting on. That's being a carpet. That's being the mirror at the end of the room. That's being the light. That's being the tree outside. That's being the space. It's being the clouds in the space. It's being the sun. Everything is that being which we put labels or words on, separate it. I tell you that in the Bible, in the beginning was the word. There was no beginning until the word came about. When Adam and Eve in the Garden of Eden, so-called Garden of Eden story, ate of the tree of knowledge of good and evil.

What's the tree of knowledge of good and evil? They've learnt words. Before that they were naked and didn't realise. As soon as they learnt these words they were kicked out of that paradise. And that's what we've done. We've taken ourselves in this world of words, concepts, ideas. And living from that point of view, trying to get back in through the word, through the mantra, through the chant, through the meditation, through the book, through this, through that. But we point out here you've never ever moved away from it. How can you separate it when there's nothing that can ever be separated? It'll appear to be so.

When this world is mire, as they say, illusion, it's a phenomenal manifestation. And the definition of phenomenal is that which appears to be. Appears. It appears to be seemingly so. And you see that in a lot of the things you've realised already. Go down to the ocean. I'll say give me a bucket of blue water out of the sea. You say don't be stupid. You know the sea's not blue. But it appears to be blue. The water in a mirage. You drive up to it and it disappears. A rainbow. There's a rainbow there when you see how it's happening. It's just the sun shining through the mist.

And breaks up into colours. Like I've got a crystal in the window there. When the sun's shining through it in the afternoon, it'll break up into thousands of little colours around the room. Different little things of all the different colours in them. Where are those colours? Are they on the wall? They're not. You can look at the crystal. Is there any colour in it? No. But in the recognition of these things we see the truth. And that's the old scripture saying. Know the truth and the truth will set you free. What are you free from? The only thing you can ever be free from is a belief.

We've taken a belief and what some of these things we see and take to be real without investigating them. Breaking them down and really having a look into them. Self-investigation. Investigating this so-called self, the conceptual self, we take to be real. See how real it is. Telling you who's this that's happening. Are who am I? What am I? Who is it happening? Me, is this me? Is there such a thing as I or me? When you realise that I is world and that's the primary thought. When you break it down, it's I am. I am is a word or a concept. A perfect innocent individual or original individual Every word you've ever spoken has been learnt.

You had no words for the first couple of years of your life, so you don't remember your birth. Have a look at it. Can you remember your birth? No. You know something that you'll say, oh I was born here, there's me dribbling everywhere in the island. You can't. So every word we've picked up and learnt, we've learnt it from our parents, and they've learnt it from their parents. Go back to the so-called beginningless beginning. Because when you look in time, we've got the belief there's such a thing as time, past and future. When you question that, you'll say, is there a past if you don't think about it?

Pause a thought right now. Without a thought, can you say there's a past? Without bringing a concept or a thought, you can't. Is there a future? You can't. You'll say, oh I was in the past. I'll say, well try and live a moment ago if you think you're in the past. Try and live a moment ago. Try and live last week or last year. You realise you can't go back and live anywhere in the past. You can't go back and live last at all. You can conceptualise it, but the only conceptualised knowing of it is what you've brought into this moment. Nobody can tell me what you thought of a minute ago now, unless you recall it.

Have a look and see if that's a fact or not. You can anticipate and imagine the future. What you're going to do when you leave here next week and all that, but you can't live a moment in the future. And when the so-called future happens or doesn't happen, whatever it is, it'll be now. It'll be now. And people tell you you've got to try and stay in the now. Who or what will try and stay now? The conceptual image you've got about yourself? I'll say try and get out of the now. This immediacy. This is the actuality. You've never been separate and apart, but it's easy to slip and think you are in the past or in the future.

And this applies. We've got all these beliefs and beliefs. We've got all these beliefs and beliefs. And we think these conditioned beliefs, we take them to be real and we try and alter and modify and correct them, make them right. What conditioning is there without a thought? What's all these past traumas and feelings and everything? If you're not thinking about it, don't go to the thought. Have a look at that and see if they're real. And as I say, it's all through belief. Look up your dictionary, look up the word belief. The definition of belief is an unquestioned acceptance of something in the past. It's not a belief.

It's a belief. It's a belief in the absence of reason. All these things we believe in, we've accepted without reasoning them out. The ones you have reasoned out, like the blue ski, the water in the mirage, or the serpent in the rope and all these other things they point to, you'll see they're not there. An unquestioned acceptance in the absence of reason, an acceptance of an alleged fact. We've taken on all these alleged facts without positive knowledge or proof. Look into them. them and see if they're real and they fall apart. So the only actual fact you know is the fact of your own being.

You can't say I am not. You can say it, of course you can say it, but in the saying of it, is it real? Have you disappeared or fallen apart if you say I am not? You haven't, you're still there. But you might have dropped the concept about it and get a little bit of a glimpse of it or a taste of it and then the thinking will come back. So that's what needs to be recognised. Look into the conceptual belief we've taken on and see that this word, that we've learnt words, when we learnt words that become our problem. Because the words are vibration.

They're a movement of energy which vibrates and see how the way the mind functions. It's always vibrating in your interrelated opposites. Have a look. If you're not in the past, you're not in the present. If you're not in the present, you're in the future or somewhere within that range. And see the good or bad or somewhere within that range, pleasant or painful, happy, sad, positive, loving, hating or loving. Have a look at yourself. Are you thinking any other way? And those pairs of opposites are what discriminates and separates it. But they're two ends of the one stick. They're not two separate, they're not good and bad as separate things.

They're the one stick vibrating pattern for them. They've got two ends to it. Ever seen a one-handed stick? One end might be thin and the other end's thick. One end might be rough and the other end's smooth. And the between's is whatever. But it's still the one stick. How many, there's two sides to the one coin. It's still the one coin. But the other side might be seemingly different. That's what we need to recognise. No difference unless the word is there. Discrimination. We're discriminating at the good, bad, but and that can go on and of course that's alright. But if knowing the truth about it, you're not going to put the energy of belief in it and take it on board and we beat ourselves up with the word.

That's all the psychological suffering is. A belief in the word which we're focusing on, oh this is terrible, this is horrible, blah, blah, blah, and I've got to change it. And struggling with the word, trying to make it, alter it, modify it or correct it, take it away from what it is into some constant, constant, constant, constant, constant, constant, constant, constant, constant, constant, constant, constant, constant, constant, constant, constant, or whatever it is into some more different conceptual idea or image we've got about it. When you realise you've never, and that entity you believe yourself to be has never ever thought, heard, or either thought, the thinking happens.

What's your next thought going to be? Realised thoughts arise. You can't tell me what your next thought is. A thought will come up very smartly. We take ourselves, I am thinking this thought. And the thought, I that's thinking it, is another thought. Which we've added concepts, it's made up of concepts. And it does exist. It exists. And it doesn't. And it doesn't exist. Bob the Australian, the good fellow that's thinking this thought. So the thinker, not really the thinker is the thought, we've separated the thinker into thinking and thought. Three things. But can there be a thinker without thinking? Can there be this me that's thinking this thought without that thinking going on?

And can there be the thought without thinking? So the thinking is seemingly divided into subject, object, me and the other. Dualism. And it's never really ever been divided. No wonder we have trouble trying to become realised or recognise something which we always and ever were when not seeing it. That's all that's happening. They call it ignorance in the scriptures. We think that ignorance is always dull or stupid, lesser intelligence, but it doesn't mean that. It's not. It means that we ignore our true nature. The nature that we are the totality. We're ignoring that. Focusing into this belief that we've taken on board and our school society and our nation, our parents, everybody around us reinforce it.

No wonder we go along with it. But there's always been people down through the ages. We ignore our true nature and come back and recognise that there's one essence appearing and expressing as everything. It's non-dual. Dualism. Duality is a fiction. But what we've happened with this I and me, we've taken it to be a separate entity, a person, put the energy of belief in it, and that energy of belief will become the self-centre, the ego or the reference point. Me. I. And we put concepts on it. You can't do much with I or me. It's just another word which fades into the distance and disappears.

Until we put these concepts. I'm Bob. I'm an Australian. I'm a good fella. I love this. I don't like that. This is good. Poor me. This has happened to me. And all these concepts. And the concepts seeming give it some substance, some solidity, some reference point, a conceptual image which becomes the reference point. The ego. And everything is relative to that reference point. We relate it to this me. Instead of seeing it as it is, let it come and go and do what comes up to, is spontaneously necessary to do, we try to formulate it as some concept and try to become the doer, the thinker, the seer.

It becomes the reference point and everything becomes relative to this. So all our problems are problems of relationship. Relativity. Relative. Relationship is dualism. Me and the other. Me and the other. Me and the other. So no wonder we're in this conflict all the time. Relationship is duality. And we point out again and again and again there is absolutely no duality in non-duality. They're just two labels we put on. We take one to be better than the other. But neither of them are correct. So we're constantly vibrating in those two. And see how that works. Got this concept, me, Bob, the Australian, and relate it to everything.

I like it. I don't like it. It's good. It's bad. It's bad. How do I know? Well, I can only know because I've had this experience before. Today I like something. But that little child, before it's learnt words, have a look at it. How it's functioning. It's living in the world without the word. It's breathing. It's seeing. It's hearing, tasting, touching. It's getting along all right. It knows to suckle on the nipple. It knows to cry when it's hungry and do this sort of thing. That spontaneous activity is going on. It's getting along all right. It's learning words. Where are you from? It's parents who have learnt words.

They're parents. It goes on and on and on. And we form this conceptual image. The mother tells you, little Johnny, you're a good boy. I'm Bob. I'm a good boy. We're not so good. Or I can't live up to their expectations. I'm unhappy. I'm sad. I'm fearful. Form this conceptual. All words we put about it. And it's a good thing. And again, we've kicked ourselves out of the Garden of Eden, the paradise, into the conceptual imaging. Another word for imaging is imagine. That's what Nisargadatta told you. He says, nothing can trouble you except in your own imagination. Sounds easy, doesn't it? You know, that's a good one.

We say it could be real and leave it go. But really look into it and see it's the absolute truth. There's nothing can ever trouble you in this world. Without imagination. And break that word imagination down to image in. Imagine. And realize that's all we're doing. We're putting conceptual images on, mental images on it. Taking the images as they're real. Focusing into the image. And it's troubling us. Look in the mirror at the end of the room there. You see there's a mirror there. Have a look at it. What do you see in it? Don't you see reflections? Those reflections. Those reflections appear in the mirror.

You can't say they're not there. Go up and try and grab a reflection out of the mirror. What do you do? You'll only grab the glass. You can't say they are there. The reflections are only images in the mirror. It's a poor analogy because the mirror needs something outside itself to reflect in it. But all these images we're carrying around and seeing in this manifestation are not separate or apart from the intelligence and energy or whatever life essence or whatever label you like to put it that they're appearing in. It's the one essence appearing, patterning, shaping, forming and appearing as everything. That's why the Buddhists call it a cognizing emptiness.

Emptiness with the capacity of cognizing or knowing or reasoning. And he made the statement then that emptiness is form. That's this cognizing emptiness. This is patterning, shaping, forming. All these patterns. And he turned around and went away. Now all these patterns you see in this manifestation, the form can be nothing other than the emptiness. Emptiness is form. Form is emptiness. That's all it is. You, me and everything. We don't have to exclude ourselves. You, me and everything else in this manifestation are forms of that emptiness. Forms of that intelligence energy. But we take ourselves to be something special. Something that can run this life on our own.

Do these things of our own volition and all the rest of it. There is no personal volition anywhere. Though we might believe it. We've believed it for so long and seemingly got away with it. We got ourselves away with it. But we got ourselves into a lot of trouble with it too. Something, all our suffering, psychological suffering comes up because we're relating to that image. Something comes up and I like it. How do you know? Well, we've experienced it before and this is good. And don't we want the good things that are there to stay there? We want to keep the good and we want to get rid of the bad.

Not realizing that they're transient. No matter how much you love it, how much you want to hang on to it and keep it there, it's going to change. And isn't that so in your life? The things we love, no matter how much you love them, sooner or later they're going to change. Just as you are changing yourself. It's a transient manifestation. It's constantly changing. The whole lot of it. And look at that. You think you're different. No, I'm not changing. But you are. When you look at it and investigate, you'll see you haven't got the same body you walked in this room with. Even right now there's been a change.

There are thousands of cells dying right now and being replaced. And each breath, the energy in that breath is coming and going and changing and bringing about changes in the structure. So it's constantly transient. But we think this body's the same. And go back. A couple of years ago, have you got the same body you had then when you were really in physical? No. Have you got the same body you had when you were a little child? No. Your body changes as you grow up. So we're constantly relating to this dead image. And it makes us unhappy and sad because of the things we've had and gone.

We don't say they're just a part of the transient movement. And in that transient movement, though the pattern, shapes and forms come, there's nothing being lost. That particular entity that we think was expressing through that pattern. Someone you loved has moved away or has died or moved on. But the pattern, shape and form has come. But the essence that it was formed in hasn't changed. So when you realise nothing's ever lost, just the same as this pattern, shape and form that you have has never lost. When you recognise that and realise that, are you going to be unhappy? You know, well it's going to change sometime.

And all those changes have happened up to right now. You might have had operations on your body. And things have changed. You've recovered from it. You've recovered from it. There might have been ones you loved and others have changed. But the life has gone on. So you're getting around to this constant change. So sometimes this thing comes up and we like it. And we don't want it to go. So what do we do with it? We think we have this power, mind power and thought power, higher power, lower power. Not really because there is only one power in this manifestation. It's the omnipotence of total power.

Just the same as the power of the mind. Just the same as the only one presence, total presence, omnipresence. And only one intelligence energy, omniscience. Total. Total absolute. And the absolute, nothing can ever contaminate or corrupt the absolute. What can you take away from the absolute? When you know the basis of it all is the absolute. If you could take the mind and the useless thing away from the absolute, it wouldn't be absolute, would it? And if you can add any more to it. It wouldn't be absolute. So whether you like it or not, whether you believe it or not, you are the absolute. You are the great perfection, always and ever will be.

Oh no, not me. I'm not good enough. I'm fearful. I couldn't be that. There is this thing called God. It tells you in the Bible, in the beginning was the Word. The Word was with God and the Word was God. There was no God until the Word was learnt. Everything was made by Him, by the Word. All things were made by Him, by the Word. All these concepts of manifestation are words. Nothing was made without the Word. And there again, you got it in front of your very eyes when you were a little child. What words did you have? You were seeing these things, living them, expressing them.

They had no personal substance or any independent nature. You could separate yourself between your learnt words. And unless you become as little children, don't they tell you that? You cannot enter the Kingdom. The Kingdom of God is within you. It's that very essence of life, as you are. And unless you become as little children, it doesn't mean to say you have to go back as a little child, but go back to the place where the words were appearing and expressing on you, but you knew the Word wasn't the truth. It's good ways of expressing. No discrimination going on. You can believe and know that a seeming change will happen.

Let it be. Unaltered, unmodified, undirected. We learn these words and we try to keep it there, so we resist it. And don't you recognise? Look up and see what resistance is. Resistance is conflict. If you're resisting something, you're in conflict with it. And what's conflict? Conflict makes you uneasy, distressed, guilty, fearful, shameful, depressed, anxious. All these things are uneasiness. Another word for uneasiness is disease. So there is resistance, conflict and disease going on in each and every one of us. Something comes up that I don't, that I do like. That was what I like here. Something comes up that I don't like. What do we do with that one?

I don't like this one. We immediately try to get rid of it. The other one we're trying to make happen, this one we try to get rid of. So we resist it from being there. Again, it's the same resistance. Conflict and disease. Through that, we can see. Looking at that, you might recognise where all your psychological suffering comes about from. There's constant resistance, conflict and disease. The anxiety that stirs in your body and makes a seeming sensation in your body. When you really look at it, there's nothing there because it's a mental sensation, different from the physical. Anxiety, conflict and disease going on from the word.

When the Sargatist has nothing in trouble with you except your own imagination. You're imagining. Imagining all these things that are coming up. Imaging in. Creating mental images. And the images are not the real. The reflection in the mirror is not the mirror. The thought in the mind is not your mind. And when you look at that, there is no such thing as mind. Mind. You know that innately because you say, my mind. My body. You say, my house. My car. My coat. My hat. You know down where you're not the house, car and the coat and the hat. Maybe you're not the body. And when you look at it and realize it's true.

It's just the same as mind. It's something that's appearing on that innate essence. The base. The stillness. The silence. The screen in which everything appears on. All this manifestation is appearing on. The cognizing emptiness. Pattern, shape and forms is discriminating. Taking itself to be the real. There's another appearance on that emptiness. There's just a little subtle change. Subtle recognition that you've always been that. And that's the Mahavikya. You know that already when you say, I am that. You know that in your language because that's a chair. That's a carpet. That's me. That's you. That's the tree outside. That's the space. That's the emptiness. You realize there's already that which we put words that discriminate on.

The word other than that is a discriminatory word which we put on to make it seem like real. It doesn't mean to say you're not going to use words or things. You can use them but when they use you until you're not good enough or fearful or anxious about the word, it's when we aren't. You need to look at this ego everything is relative to and see that there's no substance to it. We do that by asking. Everybody is seeing right now and everybody is hearing right now. Isn't that a fact? You can't say I'm not seeing or I don't see. Just the same as satisfying.

Just the same as sat yet and enter. Being, knowing, loving to be or awareness of being is the bliss of being. Anybody unaware? You say no I'm not unaware. So if you're not unaware you must be aware. What do you do about it? You try and be aware. That awareness is conscious when you start putting labels and words on it. Anyone who's unconscious? No. So you're already that aware. Anyone who's not knowing? You can say I don't know but there must be a knowing that is enabling to say that. You're right, no. I am that knowing, Tom. I'm that being already. I'm that knowing already.

Who is anybody who's unhappy to be right now? Somebody come along and even though you're full of despair and somebody come along and bump you off right now, you do something about it to stop it. Try and get out of it one way or another. So we're all happy to be. That's everything. That causes you to be. I want you to be healthy and that helps you to experience it, understand it, find that life. Don't think about it in a wrong way. I tell you what I did to harm somebody. I don't get hurt, I get beautiful, I do good for God, and I think it's worth it and I appreciate him for that.

That shower of life was a blessing to me. I did that because it allowed me to see how sometimes we're being wronged sometimes we're OVER the top. That's very shoes for a man, didn't we? It may not be the same, it may beоне tal in foreign languages. But what we do is we do one thing if we can, because it's a screws-in-the-box thing. Useless. And no-one else can manage it. form as this body, the shape of this body. The body can be broken down into emptiness the same as all this manifestation can be. It's all vibrating patterns of that image. When you come to look at it, you'll see that this ego that we're relating to constantly was never there.

It's a total fiction, a conceptual image that we've taken to be real. You go outside, into the world again, 99.9% of the world are covered with that, and you'll fall back into it, because that's what we've been doing. We've been seeing it, recognizing it, losing sight of it, and taking on the belief that we are deceptive, and reinforcing it every day from our school, society, our parents, the books we read, and the films we see, and everything else, we're constantly reinforcing it. Down through the ages, there's always been somebody that's resonated, recognized with it, and seen it for themselves, as our people in this room will take to the same name.

And they've spouted a few words, put it in the words, and spouted it. And people have heard what they've said, a few. There's only been a few that have been able to pick up on it. And the religions are formed around what they've said. And these religions are formed, they get a few more believers in it, and then they start to alter them, modify them a little bit, set it up as somebody, a god, or an entity, a power higher than you and I, a power greater than what we are, that's going to run the show. Not really. Most sight of the fact is it's omnipresence, omnipotence.

That's total presence. There's only one power in this manifestation. There's not thought power, mind power, individual power, any separate power. Without that life essence, could you lift a finger, grow a hair on your head, blink your eye without it? It is the very life of you. It's the very life that's functioning in this universe, calling that wind that's blowing out there to go. It was the rain and the seas that are coming in. And what have people done? Your Christianity, your Hebrew, your Jewish, your Muslim, your Hindu, and all the different sects, divisions of these religions come up and put the different tracts on them, and we've taken the messenger, set the messenger up to be the god, the Christ, the Buddha, the Mohammeds, or whatever they are, to be the god.

And we've worshipped the messenger and missed out on the message. Don't they all tell you somewhere along the line, oh, I'm a Muslim. I am that. Moses told you on the mountain, I am that I am, when he realised it was him coming through him, not as the person, but as that life essence. He saw that. And other people down to that age, I am that. You can say I am that, but know it as the truth. Doesn't mean to say you won't function as this particular name and form. You didn't choose to take that shape and form, and that's the way it happened. But it's there that the real God is.

That the recognition can come through, through the capacity of reasoning, or recognising and seeing the false as false, and utilising, and express it in a way that others may be able to recognise it and see it. And that won't be up to you as a person, as it wasn't, isn't up to you to come here and look at this stuff. Something has brought you here when you recognise it. Something has enabled you to relate, to recognise it, to see through it, and resonate, not relate to it, but resonate with it. Ah yes, that is the truth. And continue to resonate with it. The more it resonates and recognises, the more clarity there is.

The less clouds that are in the sky, the more sunlight there is. The more clarity there is. And it's the same thing happening here, with clouds and sky, it's sinking in, seeing through it. So that's what we point to. And I've been raving on too long enough, there are others here that can add to it in different ways, point to it. If you've got any doubts or arguments, bring them up. We'll see if we can point out something that might resonate, give you an insight, or say it through. But it's up to each and every one of you. Don't hesitate to ask a question if you've got a question.

Don't say, what will they think of me? Or I shouldn't say that. I make myself less of it. Because everybody will already have a concept about you in this world. And you will have a concept about everybody in the room. If you think there's somebody smarter or knows more, that's the concept you've got about it. Think there's somebody knows less. Everybody will have a concept about you, you will have a concept about them. Which concept would be right? You realise that there's no concept right. All the concept is, is a mental construct. Look up in your dictionary. It's a mental construct, a construct made up of thoughts, an image or concept made up of thoughts, which with the energy of belief has gone into it, make it seemingly real.

So there's no concept that's, who can be superior to you in this room or anywhere else in this manifestation? Who can be inferior to you? You're going to set somebody up on a pedestal or take even the gods you believe in to be something higher than you? Unless you've got that concept about them, there's nobody superior to you. Who can be inferior to you? No one. Because everybody and everything in this matter is. So what would you want of the other persons? You're not going to try to get something or become something or, don't you see it's a little liberal, like a lot of the wars, concepts and beliefs and not only the wars but the individual concepts of trying to acquire or accumulate a mass, which we do, get more than the other.

And what would you want of the other persons? So it all comes down to that belief that we are separate, that our problem is, and it's going to appear and will continue to appear. The more it's recognised that we're different, the more it's recognised and resonated, the more it'll be passed around the world. It's getting passed on more and more these days, but it's still people still don't want to hear it. With the way we've got to communicate it. Where in the old days it was only passed to a few that could hear it, and those few would pass it on to a few more, so they set it up as something special.

But it's the everyday truth that is available. You realise that in the scriptures? Know the truth. You recognise the false and know the truth. And it's the truth that will set you free. What can you be free from? The only thing you can be free from is the belief. The belief that you are not that. And yet you know innately that I am that. The innate knowing is always there, it's not recognised. The cognising emptiness is there but it's not recognised as such. We take the belief that we are not that. So we do it, away you go. I can understand the relation between mind being in duality, pleasure and pain, night and day, whatever.

You're saying the mind is biologically set up like that or psychologically set up like that or do we have power over that? Is there such a thing as mind? No. Are you sure of that? How can there be power in anything if there's no such thing? It's a way of vibration. We say my mind, just to say my coat, my car, my house. Mind, when you look at it, what is mind? It's only thought. Thought, what's thought? A mental construct. But what is thought when you look at it? Thought is a vibration. What's a vibration? A movement of energy. Now how does energy vibrate? Being a vibration and what's the boundaries and limitations we put upon it?

The word. Good, bad, pleasant, painful, happy, sad. Now if you're not putting any boundaries on it, where's it going to go? What boundaries are put on this manifestation? Can it say space is going to end here? Or day's going to stop over there? Or winter's going to come here? There's no boundaries on it. So it's constant, transient, constant changing. And then that transient, you know, it works it out. As Beckey, in the 16th century, said it, he called it the unborn Buddha mind. It's only the mind that was born that puts the concepts of labels and boundaries on it. He says everything is perfectly resolved in the unborn mind.

That means that nature resolves itself. And it does. There's been millions of those ages, I don't know, over the, there's droughts and floods and rains and volcanoes erupt, world changes, you know. It's constantly changing. The pattern, shape and form are changing. But the essence has not changed. It's never changed. Now where are you going to take your stance from that point of view? And it's keep going in this essence, you know, as it's, while it's continuing to change and vibrate, there's going to be all sorts of problems and beliefs in it, fears and anxiety and stresses and guilt and so on. You've got to take your stance and then change it.

Leaving everything as it is. Let nature take its course. And when the things have worked themselves out, things have worked themselves out, you know, it's been quite okay. It's been quite okay. It's been no big deal. Sicknesses and things like that, all sorts of things have happened here. The things, lots have been taken off, come back again. Sometimes it comes a little bit of a doubt now. But immediately it'll come up, hang on a minute, it's the same old shit you've seen through this, you're going to go into it again. Well just to make certain I'll have another look. Is there a centre there that I can fasten onto that has any substance or any belief can stand on its own?

There's no centre to anything. And that's what the Buddha told you again, what you see in Buddhism. There's no static point anywhere in this manifestation. A static point where you can say it all begins. Can you point that out? Can anything point it out? It's not. And there's no self-nature, this is the best point, there's no self-nature to anything. No reference point. There's no I or me that has any self-nature. Why would I tell that? Why are you unhappy? Because everything you say, everything you do, everything you think is for yourself. And he says there isn't one. Now if there isn't one, who's going to be happy or unhappy?

And even the word unhappy, unhappy, if you're not putting that label on the boundaries, just crunch it in, cage it in the concept, what's it going to be? Where is the unhappiness going to be? Is it going to come out until it peters out into space and it can't be unhappy? Where is the happiness going to be? If it's not on the boundaries that we put on under happiness, it's going to peter out until it merges back into the one essence. Everything comes out of it, everything goes back and you are that essence. So the problem seems more to be with the thought and the imaging, which is a vibration.

It's a vibration, understand it's vibration and it has pattern shaping, forming, whatever it wants to be. So it's like that creates the duality of the mind. What's the boundaries you put upon yourself now? I am Simon. There's perceived identity, there's having a lot of psychological problems, or a few psychological problems, whatever it might be. Now they're the boundaries, limitations. What if you took those labels off? Where's it going to go? We're going to cage ourselves in a group of concepts. You put a bird in a cage, it might be in there for 10, 20 years, open the cage door, it's going to go. It's going to go.

It's going to go. It's going to open the cage door, it's not going to fly out because it's been investigated so often there's no opening there because it's missed it every time. But sooner or later it will discover the finest way out. We've encased ourselves in this conceptual image and we'll keep ourselves there as long as there's no... But the door has always been open. It's always been there. We'll keep it open, we'll pick it up right now, we can come back in 20 or 30 years and have another look and might see it then. Or you might be quite happy to stay in the cage.

So the two ends of the stick can appear as duality? Yeah, exactly, the labels, the boundaries. That's what makes the duality, the concepts. It's non-conceptual. I tell you about it. Non-conceptual, ever fresh, presence awareness. This presence awareness. Are you unaware right now? You must be the presence. If you're not aware, you must be the awareness. Isn't that presence? Now what's stopping it from being the presence awareness? Me Simon having a problem. Doesn't like it. Drop that problem. What are you? Or another way to say it, pause the thought. What's wrong with right now if you don't think about it? And you can't pause the thought.

And as long as you can try and see beyond this thought, try and have a look what's there prior to the thought. Seemingly stretching out the intellect, try to see what's beyond it. You'll see that again that disperses into space and there's nothing there. Now what boundary or limitation are you going to put it on? Different ways, and the different ways it'll be pointed out that people see through it. There are many different ways. It all comes back to the same thing. That there is no separate entity or individual or person anywhere at all. It is the one intelligence entity, pattern and shaping and forming and experience.

And if you haven't got those boundaries on you upon yourself, see the unlimited nature of that. And you see the way things went. Einstein's and different people like that, those will come to great experiences present. Most of them will say, well I worked on this for months, tried to find it. One night I went to bed and went to sleep and woke up and there it was. I'm not going to do it again. I'll get it back. I'll get it back. That's the way it was in the morning. It came up. Insights, intuition, different things like that. Leave it happening instead of putting the conceptual image.

I'm going to do it. I'm going to get this. You relate it to a conceptual image, it is never going to get anywhere. I wonder if that would be helpful if you added Bob. This Bob told me, I think he told everyone the little story when he was a child and the schooling system was different, so we were actually getting tap on the hand or whatever we were doing. or whatever if the teacher thought we'd done something wrong. So we got belted. And Bob had this situation when he was in front of the class. What was it? That they were beating you up with something?

Oh, I couldn't. I had a fan bug and something like that. But I was lying to the door all the way laughing. He can't hurt me, you know. Yeah, he can't hurt you, yeah, free. And I wasn't hurt neither. And? And I'm laughing and everybody else was. And then it dawned on me, what if he doesn't stop? Mmm. A thought? Apparently I went a lot white. And fell? No, I didn't fall. But everybody in the class saw it and the teacher saw it and they stopped. And I didn't, you know. The thought had changed it and moved everything in, you know. And the pain and everything came into it then.

And I didn't realise what that was until years and years later. The thought had changed up. But what if he doesn't stop? And there is another set of thoughts. That's one, what if it doesn't change to better? And another one, what if it changes to worse? Like when Bob says, what's wrong with right now if I don't think about it? Whatever is the situation, even if someone is belting you and it hurts, it's alright unless you think, what if he doesn't stop? Or what if it gets worse? See how many of your problems actually come from the imagination that things will get worse. Or you will lose control over things.

Or they will deteriorate. Or they will never change. Something that I don't like will never change, will stay here forever. Yeah, but even if you're thinking that they will change, it's a problem. Yeah, but what if they, if you think they will change to your liking, is that really a problem? If they change to ideal situation, pure pleasure, that's not a problem. I mean, I didn't really see anyone who would be complaining that things are lining up and falling into a puddle. No, don't do that. You want to see that everything changes. That's the nature of it all, it's constantly changing. That body is changing right now, even if you're saying those words.

Everything is transient. You can't avoid change. Yeah, I had it with my toothache yesterday. It was like, I actually enjoy the sensation so long as it's a healing process and it's going to be over soon. And then it was like, oh shit, it isn't actually, it's an ongoing thing. And then suddenly it was sore. You know, and I wasn't enjoying feeling the sensations. The quickie which recognises it. It will be changed. Unless you're going to hang on to it. It's the imaging again, the imaging you can create, you know, creates your own horror movie. Yeah. So it's... Know that you're going to continue to grow and look for a way out, won't you?

Mm. That's, yeah, that's all I've known. So if you don't project a future, if you don't think about what is going to happen next, is it all right then or is it any suffering or any problem there? If you don't think about that? No, it's no problem. Yeah. So you know that the problem really just comes from the habitual... Trying to solve the problem. Mm-hmm. Want to say something? Yeah, after you was talking, that's all. No, look. My ego thinks it can deal with it. My ego thinks it can deal with it and find a solution. Who's claiming that ego? Who is the me that's claiming it?

The mind. Yeah. A thought coming up in the mind. Is the mind anything other than the mind? No. Is the mind the ego? No, it's just the same thing. Just a pattern there, expressing as me or mind. But that's our... So what are you? When you say who? You know, when you say myself? What do we take to be myself to be? To be... To be... To be... To be... To be... To be... To be... To be... To be... To be... To be... To be... To be... To be... To be... To be... So as impressive as you and Simon, that's in particular, when you say my self is not the secret of anything, My self is the one-self, expressing as everything.

When you recognise it as My body, you're not the body, the self, the one-self that's impacting and expressing as the body, as the mind, as the manifestation, as everything. And that's what they call self-aware, self-shining, self-knowing. And you've gotta become self-realised, self-liberated. Not the entity, the goal, but the entity. So our� So we all agree that because of ego, the mind, that's what the reach? The entity is a fiction, always, never will be. But it is that self that is itself needs to be recognized and take the belief, I am that. Cognizing emptiness. I am that knowing. I am that emptiness. I am that forming, the emptiness is forming into.

I am that. It's breaking apart. It's also falling apart. But every time I go back into it, it's like a drug, you know, like personality again, or this again. Well, as Noel's saying, every time you go back into the world, as Noel's saying, when Daniel was in the lines then, and he got out of it out of scratch, do you think he's going to go back for his hat? No, go back. It's not, but it's fun as well. Well, it's life. It's life, too. If I was to, I'll just try and demonstrate it. If I was to say to you, how many Simon's do you think you've ever had?

I've had a lot. How many Simon's are there? In fact, I'll ask you that question now. How many Simon's are there? How many Simon's are sitting on the chair? Work with me here. Okay. One. Right. So there's one Simon. Yeah. Does Simon have a body? Apparently not. Does Simon have a mind? No, not apparently. Fact. Stop bullshitting around. Does Simon have a body? At the moment, yes. Right. Does Simon have a mind? At the moment, yes. Yeah. Does Simon have feelings? At the moment, yes. Can Simon, can Simon, can Simon have feelings? Yes. Feelings. Can Simon see? Yeah. Can Simon hear? Yeah. Taste? Yeah. Touch, smell?

Yeah. Yeah? Yeah. How many Simon's are there? Is Simon the body? Sometimes. Simon the thought? There's two. Is Simon seeing? Yeah. There's three. Yeah. See what it does? Yeah. Yeah. But when you actually, when you ask the question straight out, no, there's just me. There's only one me. Yeah. There's just one of me. Then when you start, when you, when you start to investigate it, what you discover is that it's my body, my mind, my feelings, my emotions, my seeing, hearing, tasting, touching, smelling. All that is mine. I go, well, are you all of that? Well, yeah, I'm, I'm, I'm all of that. Totally. Totally.

I'm all of that too. So we take this, there's a sense of presence that there's a self, there's a, an imagined self, sometimes referred to as a small s self. Yeah. And there's the, the, the presence, the self, the presence, which is not split by the way. Okay. Sometimes referred to as capital S self. Yeah. Yeah. So the small self, which is what's just been talked about, yeah, takes ownership of the body, takes ownership of the thoughts, takes ownership of the feelings and so on and so forth. But if you actually really look at that, all that's happening is a thought is taking ownership of another thought.

And so if you, from being exposed to this can come to an intellectual understanding to start with that, okay, I'm, I'm not the body and I'm not the mind and I'm not the thoughts and the feelings and et cetera, et cetera, et cetera. Okay. Then if I say to you, okay, if you know that you're not those things, all of those things, okay, if you know that you're not all of those things, where are you? But that's the investigation. That's where you need to look. I understand that. Yeah. And, and I do, I do. I mean, you know, the, the, like, you know, when kids go to school, when we were little kids, yeah.

And we'd line up and the teacher says, um, and you call out your name, you know, Jim, Jackie, you know, like what, what's it called? Roll call. Yeah. Yeah. That's right. Right. You know, you know, Jackie, you know, automatically like, you know, you, you, you getting caught up, you know, you're getting caught up and now I'm having withdrawals of that. It really is. They're like, there's no doing in, there's no doing in seeing, there's no doing in seeing. That the seeing just happens. I don't have to keep saying to myself now, see, see, see, see, see, see, keep saying see, see, see, see, see, see.

There's no doing in seeing. So this is about seeing if you like for yourself, what is actually happening. You know, we take, um, Bob, Bob often refers to the description is not the described. Okay. So the word is not the thing. The description is not the thing. The map's not the territory. Yeah. He often does that. He's not the thing. There's another way of looking at it is the sound is not the thing. And all words are, are sounds, all different sounds that another sound then steps in and says that sound means this sound. Can you see the absurdity of that? They're all just sounds.

Yeah. All of it is sounds that another sound, which is another thought, which is also just a sound gives meaning to another sound. Like a baby crying. There was a baby and it starts crying. You would give the, yeah, yeah. Listen, the whole, the whole, the whole notion of the whole idea of me is nothing but a construct of sounds. Yeah. Yeah. And the sounds we give a meaning to, but the irony, but the irony is what's giving meaning to the sounds isn't also sounds. Do you understand? Like words as I'm speaking now, they're just sounds and you're understanding what I'm saying. Okay. If I all of a sudden switched to Chinese and started speaking to you in Chinese, you would have no clue what I was saying.

No. So there'd be no other sound that would arise in you other than, I don't know what he's saying. Okay. But there'd be no other sounds that, that would then latch onto the sounds that are coming out of me and giving them meaning. Yeah. It's all just sound and, and recognizing that like this is so basic. It's so simple that we miss it. It's so, so, so incredibly simple. Yeah. It's all sound. And even that's a concept, but it's a pretty good pointer. If you actually stop and pause and look for yourself and there's no doing in that, there's no doer as such in that.

Just looking, looking your whole construct, your whole belief system, who you take in, you believe Simon to be. Yeah. You know, we, we talk about it, it's just word. It's just a word. And then we give a meaning to that word. Okay. Well, that word is also just a sound and we give meaning to that sound. Yeah. Do you understand? Yeah. It's all just, and then we take the sound or the word or the concept to be who and what we actually are. Yeah. Yeah. And all of that is you are aware of word, concept, sentences, the whole construct and sound. Yeah. You're aware of it.

So it's you that's not sounding, it's you that's not hearing that word. Are you aware of sound and word? Yes. Okay. How can you be that? Yeah. Mm-hmm. I understand. Yeah. It's as simple as that. Do not. How can you be that? That's interesting. What is it that's actually hearing? What is it that is aware? What is it that can see thoughts? What is it? What is that? So it's the awareness that sees all this, basically. Yeah. But we give absolutely no attention to it. None. It's taken for granted. None. Yeah. We never look there. We don't look there. You just step back and watch it all happen.

Which is what you were saying. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Which is what you were saying yesterday, Mary. You've stopped. So we look. You believe you are everything. Yeah. We take... All we notice is objectivity, objects. That's all we notice. Mmm-hmm. Which is incredible, but we never ever consider to wonder... I know. who or what's the subject. We never look there. We don't even look there. And because we get caught up in the mind and we get caught up in the dualistic process, even though we may be aware of thoughts that are going on in our mind, we think we're that.

Even though we're aware of it. And to be aware of it implies separation. So if you can be aware of it, you can't beat it yet. We take this, whatever it is that's going on in my mind and my mind and my thinking also tells me I'm this body and I'm experiencing this human existence in this world. I'm experiencing these feelings and these emotions and so on. I'm experiencing all that. That's all mind saying all of that. And yet, if you just pause and sit still for a moment, you'll be able to see that you're not alone. You're not alone. You're not alone. At the moment, you will realize that you are aware of all of that rather than being the subject of all of that.

There's a subject prior to all of that. Okay, so I'm hearing things like this when there's objects. That's easy for me to objectify an object. Like you're an object. That's an object. But your thoughts are also an object. Your body is also an object. Are you aware of both those things, thoughts and body? Then they're objective. Then they're objective. Okay, now what is it that's aware of all of that? I don't know. That's what should come out of your mouth. I don't know. I actually don't know. But is it? You might not know, but is it? Is that presence? Is that awareness? Is that, if you want to call it subjectivity, is it there?

You can't say it's not. I think that's not the problem. For me, it's more like objectifying with the object of my thoughts, making my thoughts and my body objectified. They are objective. What do you mean, making them objective? Yeah, they are objective. They are objective. Well, you're aware of it. Thoughts that float in and out, a feeling that will manifest in the body, call it anxiety. Call it whatever you like. They're objective. There's the subject that's aware of all of that. What is that subject that is aware of all of that, that actually doesn't get contaminated by any of that? It's not split. The issue is like, you know, the issue is like one's inside, one's outside.

You know what I mean? For me, one's inside. It's not like I'm, it's creating a clarity. I'm understanding it. Okay. I'm understanding it more because there's no difference between the outside and the inside. Yeah, like the thoughts going in like the clouds passing through. Okay. And then I look at the clouds and the clouds are passing. Okay. So the issue is that because I think I'm inside, inside, that I am this thought, that I am this thing, that I am this personality, that I am, I do have a degree in soccer or something. I've played 260,000 games of soccer since I was, yeah, you know what I mean?

So there's this like inside here, there's this whole film, drama, story, you know? And then outside there, it photographs or, you know, it's a split because then there's another object. I'm this object, this is another object. Like, you know. The inside story is the split. Yeah. That's, okay. The inside story. I'm seeing that as a separate thing. No, you're seeing that as the subject. Okay. You're seeing that as the subject. Okay. That's why it becomes. That's controlling the show. That's why it becomes a problem. That's controlling the show. Yeah. Right. Whatever I've become inside, that feelings, I own all that. I'm owning all that. Yeah, but what.

Conditioned to own it, yeah? So. Yeah, what is it that's owning it? Yeah, well, that's the, the, the bullshit. Yeah. But. No, but give the proper answer. What is it that's owning it? The ego. The. What's that? The. What? The ego. What's that? Who's owning it? Yeah. What? Well, what's owning it? So you need to catch your own. You need to catch. I don't know. Like the government. The government. The government. The government. The folks. You know, I grew up with the folks owning it. Jesus Christ. You just say owning. Someone's got to own it, right? You just say owning sentences. Can I add something here?

About six weeks ago I had a major insight for myself and that is that my whole life I thought I was an I who had the attributes of seeing, hearing and I had the insight that seeing, hearing was happening and peering in that. And I think this may tie into what you're talking about. I think things are around the wrong way. Yes. The awareness happens first. The I appears in that and not the I happens first and the awareness comes from that. Yes. And that's beautifully put. Did you hear that? Yeah. Yeah. But you see he had the experience so he can. Sure. It only lasted about four hours.

He hasn't had the experience so it's not so hard to relate to. Sure, sure. But there's still points. Yeah. Sure. But there's, yeah. But the same experience is you can recognize moment to moment. That's why it is being, that's why it is being, the invitation is there to see how the space, everything is an object in a space including the conceptualization. Yeah. Including the conceptual image that you think you are. Yeah. Include everything. Like don't leave out, include the chair on which you are sitting. Everything is known. Yeah. Everything is observed. It's just the mind wants to, my mind, you know, is so strong. Yeah.

That's. It's having, it's. Have you said it? Really? It's having withdrawals. I'm having withdrawals. Really? You put that label on the mind, this is a strong one. There you go. There you go. What power has it got? A thought. A thought. That's the belief that it's a strong one, it's very stubborn. What power has a sound got? A thought. We think it's got the power. We believe my thinking. There's only one power. It couldn't, without that omnipotence, could the thought even have a thought, to make the sounds wiggle. Where do sounds appear? Out of silence. Out of space. The silence and stillness. No movement appears out of space.

That's the screen and what you're seeing. What you're seeing. That's the screen. That's the screen. That's the screen. That's the screen. You're seeing it. You're seeing it. You're seeing it. everything appears silence stillness we think we're in this body we think we're in this room also what's this room in you are the world and everything in it it all depends if you look yourself as being the body and if you see yourself as being the body then yes you the body is in the world if you see yourself as being everything or the screen as you say then of course even the planet is so big still inside that screen you know everything appears in that screen but that and that was the on for black as I call Buddhist black or everyone's he's when he wake up he says I dreamed I was a butterfly was I a body dreaming that I was a butterfly was on the butterfly dreaming of a body which we are we like that and also all the problems that's very subtle because it feels like a butterfly and it's a butterfly and it's a butterfly and it's a butterfly and it's like yeah of course I know that I'm not the body because my body is different than 20 years ago and there is not one cell yeah of course I know it kind of feels like this intellectually easy to understand but when we believe in any problems any imagination regarding future whose problems are that they always the problem of the body like the food the money their partners the romantic they are all problems of the body so subtly the idea that I am this body is still there even though intellectually yeah yeah of course I'm not so this is really about Bob put in his al-qaeda squat twice today nothing can trouble you except of your own in your own imagination it's really about being able to recognize when we are imagining and we are imagining all the time like we can distinguish the seeing what is here now from hearing that's very easy seeing okay the objects in the room hearing the sounds in the room but distinguishing the seeing from mental images it seems easy when you think about it but when the thought will carry you around and you think about your business or you think about your brother or whatever you're thinking about they feel like they're here in the space but they're not you can't touch them you can't top them they're not so actually being able to distinguish the thinking the imagination from the seeing from hearing tasting touching smelling because this is the reality.

all the immediacy this is what is now and imagination usually relates to what is not happening here now and that imagination is so seductive is so attractive it feels because it it plays on our instincts it plays on the survival instinct that oh this is about my security this is about the safety of the body of course the imagination is right now more important than few chairs and few people they're not threatening so we go to the head and we imagine and and it feels like this is the right thing to do. But just having that recognition that I'm just dwelling, the whole attention is trapped in the imagination and is excluding the immediacy of this moment.

And recognizing that habit is actually beginning of breaking that habit. Because if the habit is not recognized, it has been reinforced. I will be imagining more and more, and all attention will be spent in the imagination. And the neuronal connections will actually strengthen. And imagination will dominate even more, even more, even more. Every moment of waking up, Oh my God, that's not here now. Imagination. Cool. And then it will carry you around again. Because that's the nature of it. That's how it is designed. It doesn't break overnight. I mean, sometimes it does, but usually it doesn't. It's just really about recognizing what is the proportion of the mind, of investing attention in the dream, in the dreaming, in the imagination, and investing the attention in the present moment.

I bet when you do your yoga, when you teach the yoga, you're totally with the moment. You're totally present. You hear, you see, you taste, you touch the smell, you feel the body. But when there is no task like this, the habit carries us away from this immediacy. And we're missing out on life. That's the habit. You're not doing it. Life is doing it. But because there is a subtle belief that this body needs the controller, needs someone who will look after it, it needs some sort of a doer inside. But it doesn't. If you look around the world, and if that is really seen, how nobody grows the grass, and yet the grass is growing.

Nobody is blowing the wind, and the wind is blowing. The galaxies are forming. The seasons are changing. Nobody needs to be there to actually control it. Your body is digesting food, is growing hair. Nobody does it and is going. The whole appearance, like Bob says, is suffused with intelligence. Every cell of the body, every star, every planet, every particle of the air is suffused. It's all that emptiness, brilliant, intelligent emptiness, manifesting as form and self-organizing. It's so self-organizing. If you would have to see like Teddy was saying, try to think yourself to seeing. It's impossible. So really, the trusting in that self-organizing intelligence means you don't really have to.

It's only an innocent habit. You don't have to spend so much attention in imagination. It's not necessary. It doesn't really bring anything else but suffering. It's totally redundant. If the imagination is required, like poets, they have wonderful ways of imagining, picturing, and writing down thoughts, or architects, they imagine the buildings. This is the functional imagination. It's wonderful. But when we are imagining the stories about ourselves and the bad things that can happen or the bad things that are happening and we need them to stop, that's suffering. That's the part of the appearance that is actually very energetically inefficient and very unnecessary. And it's possible to see how unnecessary it is.

And when this is seen, the habit will start breaking. So every time you actually recognize that, you know, that appearance is not threatening, but here there is imagination telling you that this is important to investigate and check what is going on, what is going to happen in the future, just wake up. Oh my God, that's imagination. All right, okay. And then even if that happened in the beginning twice a day for a couple of seconds, and then it happens 20 times a day for three seconds, and then who knows, it may, the new habit will be formed to wake up from that imagination. And it doesn't mean that imagination will be completely out of the picture.

It will still be functional. It will be more functional actually. That's my experience and Bob's experience. I've just realized there's two ways imagination can be used. And I often get into hot water because there's an additive imagination and subtractive imagination. And often I'm thinking, is my meaning subtractive? And it's taken to be additive. So you have to describe additive and part of that as functional. When you go from the fantasy land, you're adding a story. It's clearly not much to do with the sensations here. Subtractive is like for example when Bob used to say, at some point we were told I am an eye and that was the first time it came on the scene.

So why did, if that's not the case, that just occurred to me, like I didn't care either way. There's an eye, there's not, whatever. Try and check out the other one. That sounds interesting. No eye. And so that's the kind of subtractive imagination. What if there is no eye? And of course that actually right now brings me to full stop. I don't know what it used to do. But yeah, that's the kind of, I think it's used, the word curiosity is often used in these circles. What if none of that's there? So going back to what you said before, but you know, the wind is just blowing and the grass is growing, the hay is growing, whatever, right?

It's just happening. But it's just happening, but because what you said, because what you said before, well, it's infused with the intelligence. Yes. Because without that infusion, right, nothing would happen, correct or not? Yeah. Yeah, but the idea that there is no infusion is also just an idea because everything, that intelligence is everything. That is why we call it non-duality. It's only one, only that intelligence. There is nothing that doesn't have the intelligence. I understand that. Yeah. Although we use as an example, this is also, every analogy is limited by nature because it uses dualistic words. We use as an example the corpse, you know, life essence flowing the body, the body can speak.

Life essence is gone, the body starts thinking, deteriorating. But it doesn't mean that intelligence is not in the dead body. It is because the decomposing process is very intelligent also, how the cells start to break down and become the ashes back again. But the functioning of the intelligence is basically, from building the body to decomposing the body. But it's changed, in other words. It changed, yes. But again, the way we say it is one essence appearing, expressing as everything. So this is one cognising, intelligent, aware, self-aware emptiness. And now it vibrates to different forms. It vibrates to the form of the body, or the form of the bird, or the wind, or the ocean, or the galaxy, or the cell.

But this is all, the same intelligence. Bob sometimes uses this, again, only analogy. Congeals, you know, like water solidifies to the, to ice. The emptiness solidifies to form. And it doesn't, because when you look under the microscope, it's the same amount of atoms in the piece of coal, or a piece of body, as it is a metre of it, like, you know, in the next place. It's just pure potentiality. We kind of label things out of existence. But it's, they're all analogies. It's the one thing to understand is, because it's non-dual, it means everything is that one. It seemingly vibrates to different forms. Seemingly, the sound is kind of less solid than the water or the physical object.

But it's just a different frequency of vibration, but it's still vibrating the same sort of a cognising emptiness. You can't even call it intelligence, but have a look out there and see the way that it's manifested. The body and everything else is functioning. It implies that there's a wondrousness, something about it, you know, enabling it to form in all the wondrous ways it does. We call it intelligence, if you like. Or awareness. Sat Chit Ananda, it means the awareness, being consciousness, bliss. It's a word. Whether you call it existence, intelligence. They call it nothing also. Cognising emptiness. Emptiness is form. It's the emptiness. It's the emptiness.

You can't even say that there is a thing, but you can't deny your own existence and your own awareness. You can't deny it. It doesn't start until in the beginning was the word. We put words on it, you know. Just go on. I was watching a show there. The scientists, they're saying that they call it the field. And they say that if they take into consideration the field, then a lot of the explanations make sense. But without the technical explanation, without taking into consideration there is this field, then nothing makes sense. So this field is what you call consciousness. Yeah, you can call it field, you can call it space.

So even though they can't see it, they can't test it, but they know it exists. And by taking into consideration this field, then everything else makes sense. All the explanations of other things. But without that, nothing makes sense. But you can't even say that you can't taste it, because you are tasting it. You know about your own existence. If that field is all-encompassing, all-enveloping and is nothing apart and separate from it, then your existence is the taste of that field. Like how it is to be you, how it is to exist. You know that you are. You know that you are conscious. This is the experience of the field.

You can't experience the field as something apart and separate from you, because you are that field. So that's why they can't find it. They can't find it. They only assume theoretically that there is a space or field or whatever, because they are that. You are that. Everything is that. Everything is, you know, this is the very substance of which everything is done. So you can say it's nothing because you can't find it. But at the same time, you're here. You are here. You're the proof of the existence. But that's what usually slips the attention, you know, that science, when it touches the subject of consciousness, it kind of assumes that the consciousness is a product of the matter.

But what matter is a product of? They can even find out that there is no matter. There is only energy. They can say, they even put the equation that matter equals energy or energy equals matter in a square light. But, yeah, that's just a theory. That's just words again. Words cannot grasp it. The mind cannot grasp it. You cannot, there is no possibility that someone will give you a plausible explanation in words because words, as Bob says, the mind is dualistic by nature. It's like two-ended stick. Every expression and every word is somewhere between the range of good, bad, between the scale of hot, cold, whatever, dark, light.

We're trying to explain something which is before words, beyond words. Yeah, yeah. And it doesn't sit anywhere between them. It doesn't sit anywhere between the scale of two opposites. So anywhere between this, you know, even if you put it right in the middle between white and black, it's grey, but it's still in the world of opposites. I can explain it. Yeah, go for it. It's going to be funny. I've been shopping at Meyers when I should have been shopping at Buckley's and Nunn. Oh, that's funny. So apparently at the moment there's like 7.3 billion human forms. Oh, a few more if you add dogs and planets.

No, no, no, humans. Humans. This kind of thing, yeah. And less animals now. More bacterias. Eh? More bacteria. Yes, that's what we can't... Yeah, and more clouds, right? But yeah, that's fine. You can be caught up in that. Like now 7.3 million eyes. How many is that? Like that's 15 billion eyes, right? Whatever. But there is... I'll get into it. But like, you know, the human... There's no difference between a dog and a cat and a human being. No, they're all made of the one and the same substance. Even though we think we are different, you know, because this is our... Probably we thought we got a big prize thinking that we had a mind and an ego.

Yeah. And we were the kings of the forest, you know. But we actually got a fucking disease. You know, and the cats are more happy. Hey, we're... They don't have to think about it. They don't stress over nothing. They don't have billions. Yeah. Who has billions? There'll be the world view of most of them, but not all. There'll be a certain portion that also don't see it that way, that may not get this. And also look how attached we are to human scale and human perspective. Yeah. Why don't we look from the perspective of astronomer or biologist who is studying the bacteria? We always kind of relate everything to the bodies of humans.

We compare our bodies of humans to the bodies of cats. Why don't we compare it to the bodies of bacteria that are so smart? Well, the body's made up of bacteria. You actually... Yeah. The body is like an inner state of war. Why don't we just leave everything as it is instead of trying to work it out in the mind? Yeah. Get out of any scale. Stop comparing. Just open your eyes, ears. We've gone well over time. Well over time. Okay. Thank you. Thank you. If... Yeah? Yeah? If we've got any more serious to say, we might want to... Again? Yeah. If anything is... Any burning desire to add anything, Bob is happy to...

Oh, we just wrap it up. And that comes back to whether it's additive or subtractive. So, you know, I think that's a good question. I think that's a good question. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. But when you're thinking about it with the mind as additive and when it's a pointer that releases it's subtractive. So really, words are there. And I love the way you said a word somewhere between black and white. Yeah. It's fantastic. Or good or bad. At the end of the day, they either add stuff in or they drop stuff off. And we can't really predict which it's going to be for the person who's hearing it.

Yeah. Oh, yeah. Yeah. people on the planet. How many Earths are there? You could ask that to the 7.3 billion. They would all say one. Every single one of them would say one. Yet their understanding, description or idea of what that planet is would all be different. Every single... So you have 7.3 different concepts of what planet Earth is. Different realities. Everybody's got their own reality of it. Now, which one of the 7.3 is correct? And also, do we experience the planet right here, right now with our five senses or is it another mental image? Because in this room I don't see any planets, oceans or anything.

So it's not... It's a helpful, beautiful thing. But it's not a good thing. It's not a good thing. It's not a good thing. It's not a beautiful image. But it's actually just nice to recognize what is and what isn't. What is in seeing, hearing, tasting, touching, smelling. And what is a concept, helpful concept or painful concept. Just for a heck of it. Just to laugh. How little is really happening in the moment. And how much is happening in imagination. Like Nisargadatta said four times today, nothing can trouble you except in your own imagination. your own imagination. That's it isn't it? That's it. Okay, that's it.

Thank you.