This transcript was made by speech-recognition software, so names and some words may be misheard. The recording is the original: watch on YouTube.
Okay, so we start from saying the names. Tony. Tony. Venus. Venus. Belle. Emma. Amy. Amy. Rachel. Rose. Terry. Mary. Adrian. And Bob. And Bob. Okay, we'll go through it all again. Can't teach you anything here. And we can't tell you anything. What we do is point toward and ask you to look to where we're pointing to to see for yourself. Because there's nothing that can be learned but it can be recognized or resonated with. Your innate intelligence, when it hears something and realizes that it is factual, sits well with you or gels with you, you can make it your own then. And it's not like two and two is four, two and two is four, you've got to learn that.
It's something that is natural. Because that's all we point to and all we ever point to is the natural state as in nature. Look out there in nature and you'll see nature's earth rolling around the sun, seasons are coming and going, tides coming in and out. It's all functioning quite naturally and evidently. There can be tsunamis and volcanoes exploding and floods and droughts. And fires and all the rest of it going on. And it all sorts itself out in the long run. Nothing can be added to it, nothing taken away. Our problem is that we're taken on this idea that we are a person, a separate entity, an individual.
And where does that word person come from? If you believe you are a person, it doesn't come from an ancient language, Latin or something like that, a couple of thousand years ago, or whenever it was. Persona, the mask. Pointing out we've got this conceptual image, we've taken on board an image made up of concepts, thoughts, ideas, and put it upon ourselves and taking it to be real. And we're constantly relating to that image. Which, when you really look into it, it's an image based on past events, conditioning and experiences. So a dead image we're constantly relating to. And anything that's dead and past is gone, can't keep up with life.
Because life is ever fresh, ever free, and ever naturally and spontaneously flowing. You can say it's flowing. Intelligence energy, for want of a better term. The activity of knowing. Knowing implies intelligence, not your intellects. Intelligence, the same intelligence that's functioning in this universe, the way it pattern, shapes and forms, implies it's fused with an innate intelligence. An intelligence is innately there, it's already with it. It doesn't have to be acquired, learned or picked up. It's there before, first and foremost, before it's there. Any idea of the body, mind or thoughts, feelings or emotions, concepts, come upon it. If that life essence or intelligence wasn't there, how many thoughts does a corpse have?
What can a corpse see, hear, or discriminate? Nothing whatsoever. It must be that intelligence that's fashioning, shaping and forming it. And the pattern shapes and forms. In other words, it's a natural activity. Intelligence, energy, energy is an activity. And it's the activity of knowing. Anybody who is not knowing right now, you've got to say, well, no, I know, I know that I am. I am not unaware, so I must be aware. And is that a static point, or is it constantly changing? You see, it's an activity. Just the same as the Earth is rolling around the Sun right now. While it's facing the Sun, this part of it, this side of it is facing the Sun, there's light.
When it rolls around the other way, there's darkness. And we took with those two terms on it, darkness and light. What is light? Isn't it just the absence of darkness? And what is darkness? Isn't it the absence of light? But we've differentiated them by saying it's dark, it's light, it's this, it's that, and now it is. And all these things come about because we've learnt words. We've picked up words along the way. Words can be very useful, but because they vibrate, they're a vibration, a movement of energy. They vibrate, have a look at the words and see they're always vibrating in interrelated opposites. What's this thinking process that's going on within you?
And seeing it's constantly vibrating in the opposites, either past or future, good or bad, the boundaries put it one way or the other, good, bad, past, future, present, pleasant, present, pleasant or pain, happy or sad, loving or hating, positive or negative, always in the related opposites. That's how the words function. And of course, as soon as we put those words, good, bad, pleasant, painful, we put the label on it. Instead of thinking that something is good and enjoying it, we like it, and something bad comes up and we don't like it, what if we had to look at it without putting the labels on it, without discriminating it, and recognise it to be just as it is?
Like we're not putting, discriminating the day and the night and all the rest of it, it doesn't worry us. We're not used to it now. We know it's bound to happen. Winter, summer, we don't like the cold or the way it expresses, or the heat, the cold, or different ways it's expressing. But we know that it's constantly expressing dualistically. And thoughts are doing the same thing, constantly expressing dualistically. Now that's what we point to, is non-duality. What you realise or read in some of the ancient texts, or ancient scriptures, non-duality. They try to describe that by saying it's one without a second. In other words, it's not two.
They put that one without a second on, because even the idea, even if you've got the concept or idea, there's other than one. That becomes two. And that's the split. That's the seeming separation. But they also tell you that it is one. They do tell you that it is one essence, patterning, shaping, forming, and expressing as everything. Or one self. There's only one self. It is self-aware. It is self-shining. It's self-realising. It's self-liberation. It's self-feeling. Self-tasting, touching, smelling. It's all one self. But we put this label on the concept of this separate entity. This mask we've got, this persona, my self. What have we done with that?
As soon as we say my self, we've taken ourselves to be a separate self. Something separate and apart from the one. And we got immediately into dualism. And we stay there. How does it come about? Because of the belief we were born. We came into this world. But can any one of you actually remember your birth? When you look at it closely, you can't remember your birth. You don't remember anything until you're about two, two and a half years of age. Some might have been a bit earlier, some a bit later. When the capacity of reasoning developed in that so-called human form. And that's the useful capacity that these humans have.
The capacity of reasoning. That's very useful. But because it vibrates in the opposite, it's also self-destructive. Because of that same capacity of reasoning, it tells me I'm not good enough, I'm fearful, I'm anxious, I'm unhappy, I'm depressed, I'm guilty or shameful. That's the way it vibrates. And what's dividing it are words. Now, as I said before, and you realize yourself, you can't remember your birth. Why? Because you didn't have any words. When you were born. Words didn't come upon you until you had that capacity of reasoning. At about two, two and a half. And so you must realize from that that there is no word that is your natural state.
Every word you've spoken or ever likely to speak has been picked up along the way. It's been acquired somewhere along the way. And you're possibly learning new words to this day. We've got dictionaries full of words. Somebody spoke or sent one aside and they put the meanings into the dictionary. And you can learn new words constantly and I'm forgetting old words a lot of them. That's become our problem. We've learnt words and we've taken this pattern of energy that's functioning presently and spontaneously to be the primary thought or word which is I am. Taking ourselves to be this I am-ness. This body, mind, entity. But the I am-ness is really only the sense of presence.
There is nobody who is not aware of being present right now. There is awareness of presence there. Presence is this immediacy, this spontaneous moment which is not time bound at all. And it's translated as that thought I am. And we've given ourselves this label I or me. Which we've learnt that word I or me. When we started to speak from the words we learnt from our parents who were fussing around us constantly and telling us, teaching us words you little Johnny, you little belly, you're a good boy, you're a bad belly, a bad boy. You learnt this is I or this is me. And when you looked out there then, you realised or reasoned that doesn't fit little Johnny what I'm seeing out there.
So that can't be I. That can't be me. So it's not I or not me. And as soon as that sense came about that's not I, that's not me. For the little child that was a sense of separation. If that's not I or me then I'm separate from it. And with that sense of separation came insecurity. And vulnerability. If there's something out there that the little child sees and he can't resonate or recognise with it and it's not I or not me then he's uncertain about it. He can be very fearful about it or anxious about it or unhappy about it. And that's when our separation our problem starts with that sense of separation.
And that's from then on we're seeking to become whole or complete. Because we don't like to feel separate and apart from something. We don't like to be insecure vulnerable, unhappy. That's when our search starts. Now our parents have got the same thing. The same thing happened to them. And so they tell you well, you've got to acquire to accumulate, to add to amass whatever you can to make yourself whole or complete. They don't tell you to look beyond that. Look back and see if you if you were ever separate in the first place. They've taken on this sense of separation but were you ever separate?
And if what the ancients tell us is true it's one without a second, it's non-dual there's not two. Though it is appearing as two, three and many it's still only the one. It always has been and always will be the one. We looked at this idea this conceptual image that I am Bob is my name. Mum's Bob. I'm an Australian. I'm a good fella. Or I'm not so good. I've had a bad childhood. I'm fearful. I'm anxious. I'm depressed. All these concepts or thoughts or concepts or ideas added onto that I to give it some substance. What can you do with I on its own?
What can you do with it? Nothing at all. So to give it some substance or some independent nature we've added all these concepts or words on it and built up a conceptual image an image made up of concepts words. All a concept is is a mental construct a thought up idea or image. So we've got this conceptual image of what we believe ourselves to be and now instead of not knowing what I or me is now me, Bob is this conceptual image. Is it the good fella or the bad fella or the introvert or the unhappiness unhappy person or insecure person. And I've got to become whole or complete.
And that's when the search starts. And where do we look? Well naturally we look into the word. Look into the belief or the word we've taken. We think we're going to find it in words. And that's all the so called mind is made up of is words. Show me your mind. You say my mind. What is the mind? If you think you are this mind. When you investigate and have a look you'll realise there's no such thing out there or anywhere you can say this is mine. That you can put a shape or form on it and give it some concept or image or idea to say this is mine.
Because the mind what we call mind is nothing but a vibration of energy which vibrates as these words or thoughts. And vibrates into images patterns, shapes and forms. But there's nothing static there to say this is mine. But we believe there is. We've taken on the belief and keep reinforcing that belief by adding to it and looking into it. And keep locked into it. Not realising that is the cause of all our problems. A mental activity. As Nisargadatta would tell you nothing can trouble you except in your own imagination. A simple statement but it's pointing to the truth. When you just hear it all that's a good one.
That's a very good one. But have a look into it and question it and take it up for yourself. What is troubling you right now? Is there any problems any troubles there? What you did yesterday or last week or what people think you or what this or that? Or what you are imagining? Imaging in. Making conceptual images. Taking them to be real. Taking the word or the image to real. And then beating ourselves up with the word. And that's what your only problem is or ever will be. Even Shakespeare the poet in the 16th whenever it was century told you there's nothing either good or bad but thinking makes it so.
What are good and bad? Aren't they two words which have been acquired or learned? And aren't they the opposites representing the opposites? Good is what we like the bad is what we don't like. There's neither either good or bad unless we're thinking it's so. And what is thinking? Isn't thinking a vibration? A movement of energy? An activity? That's going on with you right now? Has that knowing ceased? Or isn't the activity happening right now in us and leading us? And that's all this so-called mind is. Conceptual images. Made of past events, conditioning and happenings. Events, dead images and conditioning. And look at that. Question and.
Ask yourself this. What conditioning is there if I don't think about it right now? What can I say is wrong if I'm not relating to some past event or condition or something that's happened previously? If the thought is not there what can I say about this present moment? In that pause can you say it's good? It's bad? It's pleasant? It's painful? It's happy? It's sad? Or anything at all without bringing a word into it? Without bringing the concept or idea or image into it? And is the word or the image the real? Well have a look at all these words you've learned. Are they real?
Take the word water. Can you drink the word? You know what water is. But can you drink it? That word. Can you swim in the word? Will you drown in the word? Will you wash in the word? You really can't do anything with the word. You've got to get to the actual water itself. The word fire. Does it burn your mouth? Fire is hot. It'll burn. But does it burn your mouth when you're speaking that word? Can you cook with that word? You can't burn yourself. You can't cook with it. You can't heat yourself with it. What's this word I or me then? Put that under the same question.
Same investigation. What's this word I? What can I do with I, I? Isn't it just a sound? A vibration? Which we put a meaning into it? A concept? I'm taking the word to be real. The sound or the vibration, which is a movement of energy, taken to be something substantial. What have we put onto it? This conceptual image we have about ourselves. This egoic image. This self-centered image. Me, Bob. I am Bob. This is me. This is what I am. I am the Bob. This is what I am. And the thought, I am the word, is what I believe myself to be. Because my parents told me, my schools told me, everybody around me telling it, and I kept reinforcing myself, never questioning it, because nobody pointed out that it needs to be questioned and looked at.
Though it's always been there, down through the ages. Where some people have understood it, and pointed it out, where others have heard of it, and that's where the big religions and spiritual traditions have formed around it. And that's where they lost sight of it, because then they give it the idea of some greater power. Some other power than this Bob, than me, or what I am. But when you look at it, then they see it, they look at it and tell you there's only one power. It's omnipotence. It's total power. It's omnipotence. Omnipotent, omniscience, total power, total intelligence, total energy, total. It's the one essence that's patterning, shaping and forming, and expressing and assimilating.
But we've only taken on the idea of separate. We think one is separate, from the other. Instead of seeing it all as the totality, which it is, we put that sense of self, me as the individual, me as the separate entity, me as the person. And we see everybody around us as separate entities, individuals and persons. But as I say, there are people down through the ages that have seen that it's all been the one essence that's patterning, shaping, forming, and expressing, assimilating. And if it is that one essence, what must you really be? Mustn't you be that essence? And isn't that the great mantra they point out too?
Instead of, I am Bob the Australian, the good fellow, I am that. I am that essence. I am that pure intelligence energy, if you want to put a label on it. I am that knowingness. I am that beingness. I am that loving to be. Let us set you in an ander. What the Hindus point out, is a term for the one intelligence energy. Sat Chit Amanda Nama Rupa. Sat is existence. Anyone who is not existing right now. You realize, no, I'm existing. So when you say, I am existing, instead of I am Bob or Bill or whatever your name is, I am existing. I am that existence.
I am conscious. I'm not unconscious, I'm not unaware. So I must be aware, I must be conscious. I am that consciousness. I love to be. I must be that loving to be, or the bliss of being, if you like. So I already am that essence. Not the persona. It's the persona that is the problem. That's what we believe ourselves to be. That's what we take on and everything becomes relative to that persona. Relativity is relationship. And relationship or relativity is dualism. Simple as that. So, I am that. I am that. Relativity is dualism. Simple as that. Relativity is dualism. Now what have we done? What have we done?
We've moved immediately into a dualistic concept or idea or image, into something that is an erroneous belief that never existed. There was never any, absolutely no duality in non-duality. When they point out it is the one essence, pattern shaping and forming, expressing as everything. And it means everything. And you and I and everything else in this manifestation are things. The trees and the flowers, the planets, the stars, are all things appearing in that one essence. The empty space, the silence, the stillness. Can something come from nothing? It's all no thing. In which things are appearing. Can anything appear in the no thing? It can't. Nothing can not come from no thing.
Though it's appearing, it's vibrating in the seeming pattern shapes and forms, it is still only the no thing. When you start looking at it, you realise you can't get away from your true nature. Only conceptually. Only through the thinking process. Only through the belief that you are a separate entity. Now that word belief is a word we've learnt. Have a look at that, pick up your dictionary and see what the definition of the word belief is. And see it's an unquestioned acceptance of something in the absence of reason. Meaning we're accepting what we've been told without questioning it, without reasoning it out. We've taken it on board.
What our school, society and our parents and everybody else have told us. It's all unquestioning. Without reasoning it out. An unquestioned acceptance of something in the absence of reason. Acceptance of an alleged fact without positive knowledge or proof. We've taken on all these things as facts without positive knowledge or proof. And when you question these things, they start to fall apart under the investigation. Like we believed the earth was flat years ago. Who would believe it today? It's been questioned and reasoned out. And you know that the earth is not flat. We both questioned, believed that the sea was blue and it'll still look blue today and if we don't question it we'll believe it's blue.
But go down and get a bucket of blue water out of the sea, you can't. Because the sea's not blue. The sky, blue sky. The water in a mirage. The rainbow. Go outside and there appears to be a rainbow in the sky. And when you investigate it you'll see all it is, the sun shining through the mirror. There's a mist, there's a cloudy mist out there. The sun is shining through and through that shining mist it reflects on the blue background of the sky as the colours of a rainbow. Just like the sun will reflect through a crystal and break it up into patterns of colours on the wall.
Look in that crystal, there's no colour in it. Try and grab the colours off the wall, there's no colour there. It all appears to be so, it appears to be real. We've taken on the belief we are this body-mind entity. Investigate the body. Am I this body? We think this body's a separate entity, a person, an individual. Innately you know you're not the body. You already know that innately because you're saying my body. Just as they say my house, my car, my coat, my hat, my coat. You know damn well you're not the hat or the coat or the car or the house. Maybe, just maybe, if you look at it, maybe you're not the body either when you say my body.
And you say my mind. There's all these thoughts that come up, feelings and emotions, because we give the belief I'm the mind, you say the mind, mind. Well show me a thing called mind if you can. I don't see anyone jumping up and saying this is mind and pointing it out what you think mind is. Why? Maybe there's nothing you can grasp when you reason it out that you can say is mind. And that'll be a fact because when you look at this thing called mind there's nothing there with any substance or any independent nature apart from what we call thinking or thought. And the thinking or thought expresses now as words, concepts, ideas or images.
If you believe you are this mind, what image have you got and you think this is mind? And you can't give me anything with any substance or any independent nature that says this is mind. So you must reason from that there is no such thing as mind apart from the way it expresses as thought. Now if thought is mind and I am the mind, I would be a particular thought. Which thought would I be? Well the only thought I could be, through a little bit of reasoning, would be I'd be this I thought that I told me that. Well have a look at that, investigate that.
If you were that thought I or me, you'd be frightened of losing it, wouldn't you? The thought, if you were the thought, the thought wasn't there, that would be the finish of you. But don't you gladly give it up every night when you go to sleep. You gladly and willingly stop thinking, going to sleep, because you don't, you know, you get tired and you go to sleep. But you wake up next morning. What would that prove to you? Wouldn't it prove to you that I'm not a thought? I'm not this reasoning capacity? Because throughout the sleep, I must have been still breathing, my heart was still beating, my hair and fingernails were growing, food was being digested.
All these things were happening, but thinking had stopped, unless I started in a dream. And then I can have a dream at night. In that dream, what am I doing? All sorts of activities have been going on. I'm going to take it. That dream can be in any place at all. It can be in the mountains, it can be in the hills, it can be in a car, it can be in the ocean, it can be anywhere that imagined conceptual dream is carrying out on. And this body, seeming body, is taking an active part in it, doing all sorts of activities. Yet, when I wake up, I realise the body hasn't moved off the bed, no words have come out of its mouth, and the dream has disappeared.
And all that activity is gone. It has no reality about it at all. It was just a dream, a concept of images. A dream of conceptual images going on, which I've taken to be real. But it disappears when I wake up. And this is a real nightmare or something that I like to hang on. It doesn't hang around for very long. And some dreams I can recall parts of, but the only actual thing I'm given them is when they're being recalled. But when I wake up, I wake up into this. I realise this is a waking dream also. This is a dream also. And the only difference between this and the sleeping dream is this dream seems to continue every morning from where it left off last night.
It has a continuity about it, a seeming continuity about it. It's all spontaneous. Now this dream is taken to be real. And we suffer according to it. The conceptualising and imagining is going on. With the ideas and concepts that are arising, thoughts are taken to be real. The energy of belief goes into it. And with that comes the fear, the anxiety, the guilt, the shame, the remorse, the unhappiness, the despair, the depression. The conceptual imaging comes about. And it can be good, loving, positive and all the rest of it. It vibrates in the opposites naturally like everything else does. It's a constant vibration of thought going on.
Do you know what they call it in the scriptures? They call it ignorance. Finding out that we are ignorant. It doesn't mean that we are dull or stupid. We've got the reasoning capacity which is very useful. It means we are ignoring our true nature. That's what ignorance is. Ignoring our true nature. Ignoring our reality or actuality. And focusing into the conceptual image which we've taken to be real, which our schools, our parents, our society have taught us. Never investigated. Taken to be real and carrying on with it. That's what needs to happen. Stop ignoring what you actually are. Take it up, investigate it and see the truth and reality of it.
And watch everything settle down into as it is. As it happens to be. As it is. Where all this psychological fear and anxiety and stress will drop away. If it's not given some conceptual image to fixate on. That's what it's fixating on. A conceptual image. A dead image isn't that? Which is taken to be real. And that energy has got to be used to keep it real and make it real. And that causes the fear, the anxiety, the stress, the guilt. To me is the cause of all my psychological problems. That is what we call the reference point. The self-centre or the ego. Three terms on the one thing.
Everything is referred to it. Self-centre. This self I believe myself to be is a conceptual image. And that self-centre is what we call the ego. The conceptual image. And they tell you that in all the scriptures. That's our problem. The only problem we've ever had or ever like to have is a problem of ego. Self-centre. Self-rest. Ego is the cause of all my psychological happening. And the effects of that cause are fear, stress, guilt, anxiety, remorse, depression, jealousy, envy. All these things you can imagine are the effects of the cause. So isn't that what so-called karma is? Cause and effect? What happens if I ask myself the simple question can there be an effect without a cause?
The effects of all the results of this cause can there really be an effect without a cause? Well I don't have to be a Rhodes scholar to work that out. If you're not relating this cause, this anxiety or this fear, the same drama, some problem, some fear, some anxiety, some stress, if I'm not relating to that cause, me, me is the cause of it all. Where can the effect lodge? You see, karma, so-called karma, can be done away with by recognising that. Quite simple. The simple way it all functions. Something comes up, see how it works. Something comes up and I relate it to some past event, and it's always past events, experiences and conditioning.
I like this. This is good. And the things we like, we want to keep them there. I love this, I want it. We don't want it to go. Not realising, but everything in this manifestation is transient. It's not time-bound, it only lasts a moment. Or not even a moment of it, but a certain amount of time. It's all spontaneous. It's a beginning and ending at the one time. There's no set static point where it starts and finishes. I think there's a spontaneous, so something comes up I like, and I don't want it to go. Not realising that being spontaneous, transient is going to change. And have a look at that.
This body you call, you believe that it is you. You haven't got the same body you walked into this room with. It's constantly changing right now. There are thousands of cells dying in it right in this moment. Not one or two, but thousands of them. And being replaced. And each cell in that body is suffused with a innate intelligence. Because the liver cell is never going to be a heart cell. A heart cell is not going to be a kidney cell. A brain cell is not going to be a skin cell. Each cell is suffused with innate intelligence and knows what's necessary to do. And overall I form this thing we call the body, which is constantly changing.
So this thing comes up and I like it, and we don't want it to go. Of course we don't want things to go. We want to keep them there. But we haven't realised that they're transient. If you realise that from the start off, you're not going to cling to it for too long. Because you know it'll change by itself. You're not going to try and alter it, modify it and correct it, work it out in the mind, which we've been taught to do. Because it doesn't work. No matter how much you love them, you know how much you want to keep them there, you realise that they're going to leave you, they're going to die, they're going to change.
Everything is transient in its manifestation. We don't want it to go. So what do we do? We resist it there. We resist it. We try to keep it there. I've got to keep this one there. I like it, I've got to do it. And we stop it from going or moving along by resisting it. And realise that any resistance you are ever in is conflict. You are in conflict. And conflict means you're in a fight with it. You're struggling with it. Conflict brings about uneasiness, unhappiness, despair, anxiousness, fear. Or another word for those terms, anxiousness, fear, is uneasiness or dis-ease. There is resistance, conflict and dis-ease going on in us all the time while we're focusing into this stuff.
The same thing happens when something comes up you don't like. What do we do with that? We don't want this one. We try to throw it out, get rid of it, force it away. Resist it. So there's resistance again. Again more conflict. And again more unhappiness, more dis-ease. That's what our life is made up of. Resistance, conflict and dis-ease through the belief in a separate entity. There may be short periods when everything goes along smoothly and happily. When you get a taste of your true nature. But it doesn't last because very soon the thought will come up again. The word that is not the real will come up.
And you'll latch onto it and follow it up by another word, another word and another word with the buts, the ifs, the whys, the hows and the whens. But, what if, or why, or how. Trying to work it out in this conceptual image we call the mind. And the ancients tell you you'll never ever find the answer in the mind. And if you've been looking at this for long enough and you haven't found it, wouldn't you ask yourself why? I've searched for this seriously and earnestly and can never re-endeavour for years and years and never found the answer. Where have I been looking? And you realise you've always been looking in the mind for the answer.
And the ancients tell you quite simply the answer is not in the mind. You will never ever get peace of mind. Never. And they tell you, that's why they call it the peace is when the mind is not. When you're past the mind, when you're looking through the mind or beyond the mind or out of the mind. Because there's no way out of the mind. Every way you look will be in the mind. It's only when you're pausing with thought. The peace is when the mind is not. That's why they call it the peace that passes all understanding. It can't be grasped or understood with a concept, with a thought, with an idea.
But there is a natural peace there, a spontaneous cognising where everything falls into place when the mind is not. Within the re-cognising of your true nature. Now you recognise that this ego that we believe in, which is a fiction, we tell you that right from the start. It never existed, never can and never will. And you realise that the answer is not in the mind. Ask yourself, which direction have I been looking in? I've been meditating, practising this, doing this, reading books, going to the Satsangs, listening to the poems. You realise that every direction you've always looked in has always been in the mind. Always.
Then you might ask yourself the simple question, well, what way is there out of the mind? And the simple answer might come up, only one way out of the mind, full stop. Stop it. Don't go there. Pause the thought. Ask yourself, what can I say is right or wrong without a thought? Well, I need to pause the thought to look through it. And you can't deliberately, of yourself, pause the thought. But the innate intelligence, that is, in trying to look behind the mind or looking through the mind or something, will cause that little hiatus, that little gap. When you get the taste of your true nature and realise when you're in deep sleep and you wake up in the morning and say, I had a blissful sleep, that everything was okay in that deep sleep when the mind was not.
Look at these things and see. And then, that space, or that stillness or silence, will start to grow. The more you look at it, the more you relax in it, where they say, abide as that. Abide as it means rest in it, relax in it, stay with it. And the Sāgha-dhītta will tell you, they stay with the I am-ness, he called it the I am-ness. When the I am-ness he meant was that sense of presence. Anyone of you who is not present right now, that sense of presence is within you. How do you translate it? To translate it you've got to say, I am. Well instead of the thought I am, realise that sense of presence is the I am-ness.
It is the sense of presence itself, not the thought. Stay with that sense of presence. Anyone who is not present right now, not aware of presence, yes, I am aware of that presence right in this immediacy. But there might be other concepts, thoughts or ideas, what about this, what about that, or he's full of shit, or something like that, going on in the mind. But isn't it all taking place in that sense of presence? It's not taking place in the past, or the future. You can only recall the past, and the only actual way of giving it a past is when you recall it right this moment.
You can only anticipate and imagine the future. The only time you can anticipate and imagine it is right in this moment. Because you can't tell me what you thought of a minute ago now, unless you recall it. Try that out. And you can't tell me what you're going to leave, do, or think you're going to do when you leave here, or when this meeting is over, unless you anticipate and imagine it. You realise you can't move away from this prison, only conceptually, only with the thinking process. And it doesn't need to be that way. Just a little bit of a recognising and staying with it, coming back and recognising it as frequently as possible.
When other things need to be done, they can be done, and the mind can be utilised. And the mind is a very useful tool when it is utilised. But what it's done, we've taken the belief that it's something substantial and real, and it's utilising us. We've beaten ourselves with the word, saying, I'm not good enough, I'm fearful. And the worst one, we put one ourselves, after all, I'm only human. We call ourselves human beings. That's the concept of labelling ourselves. If you believe in a god, or a higher power, or some god or something, you call god the supreme being. So you've got two separate things now, a human being and a separate being.
What if you took the label separate of it? The label human of it, left with just the being. Take away the supreme of it, and just leave with the word being. The supreme being and the separate being. Take the word human being, and what have you got left? Pure being, without any label. Now have a look at this, is there anyone in this room who is not being right now? You say, no I'm not being, I was, I was, or I will be. Bullshit. You can't negate your beingness. So you are that beingness without the label, without the word. We've got this habit pattern, and it is a habit pattern, which is reinforced by everybody around us, 99.9% of the people around us are reinforced, except those that have understood it, which are few and unbeteen.
So it's easy to get dragged back into it again. But stabilising it, stabilise, stay with it as much as you can, the firm conviction is there, I am that, nothing can throw me off it. And then others, instead of others dragging you back into the believed in beingness, naturally they'll see something in you that changed in you and recognise something in you, and you can drag them out of it. That's what it's all about, that's what we point to. See this as a fiction, we ask you to investigate that and have a look. We say that everybody is seeing right now, everybody is hearing right now.
Isn't that a fact? You say, yes, I'm seeing, I'm hearing. Ask yourself this, does my eye tell me I see? Does your physical eye tell you I see? My eye doesn't say, look at this, Bob, look at that, that's good. My eye cannot say anything at all. Can yours? Can your eye speak a word or have a thought, or a feeling or emotion? It can't. But you realise it is the instrument through which the seeing is happening. Seeing is happening through the eye, and that's translated not by the eye itself, but by the thought, I see. Now that thought, I see, is no longer a pure seeing, because what have we done to it?
We've added onto it, I, they, or Bob, I see. The conceptual image, the egoic image we've got, now thinks it has the capacity of seeing. An ego, a conceptual image, now thinks it can see. The thought, I see, comes up, it's translated by the concept, I see. The same with the hearing, the hearing is happening through the ears. But my ear is not saying, listen to this, Bob, that's good or that's bad. The thought is yours. Is your ear telling you anything? You're probably hearing this, I hope you're hearing some of these words anyway. Might be too loud. Is it saying, my ear is saying, listen to this, or listen to that?
It's not. But the thought again comes up. I hear. Now can that thought, I hear, actually hear? Put your hands over your ears and see, hear, what you can hear with, see what you can hear with a thought. With your ears blotted off. And you realise the thought, I hear, is not doing any hearing at all. And the ear itself is not telling you, I hear. But the thought's coming up and translating it. And that thought again is not the pure thought. It is the conceptual image I've got, based on past events and experiences, that now thinks it has the capacity of seeing and hearing.
Can a thought, I see, actually see? See whether a thought can see. Shut your eyes, look around the room and see how many things you can see in the room with a thought. I see. Because you can't see any of the things in the room with a thought. So this thought, I see, this egoic image, cannot see. Put your hands over your ears, blot your ears off and see what you can hear and the thought, I hear. You realise the thought, I hear, can't hear. Egoic image, can't see, can't hear. Anybody who is unaware right now, you realise, no, I'm not unaware. I must be aware.
So is the thought, I am aware. Is that your awareness? When you realise, I'm not unaware, so I must be aware without having to think about it. Is the thought, I choose? The choice maker. The thought, I choose. Choose anything. We believe we choose our thoughts. Why do you ever have an unhappy, a miserable, an anxious, or a fearful thought if you can hear it? The thought, I choose, cannot choose. So the thought, I see, can't see. The thought, I hear, can't hear. The thought, I'm aware, is not aware. The thought, I choose, is not the choice maker. So this egoic image, this egoic entity of God, can't do any of those things.
Take the life essence out of that body. And you've got a corpse, haven't you? No life in it, it's a dead body. Now can that corpse see? It can't see, can't hear, can't be aware. It's got the organs of sight, they're still there. It's got the eyes, the ears, the heart, the lungs, the kidneys. All those organs are still there. There's no life essence, no animation, no sentience going on. It's just a dead corpse, not of any good to anything. So what's doing it all? Is it the body and the mind, which we've taken to believe is doing everything? Or is it that life itself, which is the same life that's out there in the manifestation, rolling the earth around the sun, forming all the other patterns, shapes and forms in every country, place in the world, all the insects, all the birds, all of humanity, the same life essence doing all of that.
No puny entity or ego can ever or will ever do anything. Now get these grandiose ideas out of your head that you are running the show or I'm going to change the world. You cannot do anything at all. Anything that you're meant to do or need to do, if allowed to come up, you'll do it. You'll do it and do it. And the living will express through it. And it might be valuable in the manifestation. It might not be. But in the mind, it's always beating ourselves up, causing the wars, the fangs, anxieties, everything else to come about, the hatred, enmity, fights and everything, because of that self-gratification.
We're trying to make that self happy, gratify it, make it complete. What would you ever rob somebody for, if it wasn't for some gratification out of it? What would you rape somebody for? What would you do about anything at all? What would you acquire more wealth for, if it wasn't for gratification? And have you ever seen a millionaire that's got enough yet? That self-ego is never gratified. It can never be content. So it'll go on. Life's going to be like if you align yourself or abide in the innate intelligence that's breathing in, beating your heart, growing your hair and your fingernails, digesting your food and living you right now.
You've had taste of it when things have gone on smoothly in life and everything has been blissful and pretty well. But you've immediately gone back in the old habit patterns which everybody around you is reinforcing and dragging you back into it. Learn to abide in that life essence that you are and see what life will do, what it will bring you. I tell you, it can be a lot easier than it is when we function with life essence. That's what I point to. And ask and look along those lines. Do any questions or any belief? Or take up any questions or answers. Or if you looked into it a bit, express what you've seen or recognised or understood, which you might say it in a word, some word that someone here might latch onto, more than what the words I'm saying.
But it's up to each and everyone here. Go into it. Away you go. Viennese and I is the same thing, isn't it? For me to be aware, I have to be I. And the absolute, or the know, the that. Yes, if you're I, am awareness. You are the awareness, not I am a person having awareness. Does it not need awareness and something in order to be? Like, is it not still duality? I am aware of something. No, that's the person. As soon as you bring the I into it, you take it to the persona, the subject. The person becomes the subject. I am aware. And the awareness becomes, what appears in awareness, you're aware of this, becomes the object.
So awareness is divided into subject-object, which is duality. Can there be a subject, can there be a I am aware, can there be the object? I'm aware of this without awareness. Put it this way, it's like seeing. You're seeing right now, and you say, I see. I see the people in the room. The I sees become the subject. The people in the room become the object. But what are they contained in? In the seeing. Seeing has been seemingly divided into subject and object. But can there be a subject without seeing? Can there be a seer without seeing? He says that he is no more. He has no, in other words, he has no awareness, because he says, awareness is the glue by which duality exists.
And the absolute, or the one without another, it doesn't need to know anything because it is everything. Well, that's the same. You're seeing, you're seeing right now. When you say, I see, you know that the seeing is there, don't you? But you're seeing the chair and the subject, you divided it up. What is indivisible, you divide them up to subject, object. And you take that belief, there is a subject who is seeing the object. There is a subject, there is a thinker who is thinking the thought. There is a feeler who is feeling the feeling. You've divided it up conceptually, but there is just a innate, pure functioning.
A big mystery to me. To me? To me. The one who makes, the second in the one, you know? Yeah. You know, just see, what are you? You're the seeing or the seer? Seeing. Seeing is, so you haven't put the subject on it. You are the seeing. You are the thinking. You are the awareing. You are the knowing. That's going on, and the subject will appear in it, seemingly appear in it, but what are they? They're just vibrating patterns. So the subject appears in it, I don't really have to worry about it, I just look through it and continue being. No, it couldn't be there.
There couldn't be a seer without the seeing. The so-called subject couldn't be there. So the subject is actually the seeing, which you've translated. That's the thinking. There couldn't be a thinker without thinking. That's the division that's dualistic. The seeing, the hearing, tasting, touching, smelling, and thinking are not divided. And the one essence, patterning, shaping, experiencing, expressing, everything expresses in that one essence, as the one essence. And their appearance, that's all it is, appearing, it's only seemingly so. It's a phenomenal manifestation. And the definition of phenomena is that which appears to be, or seems to be. The water in a mirage, there seems to be water in a mirage.
When was there ever any water there? There never was. But it appears to be. When was there ever a separate entity? There never was, but there appears to be one. But Mr. Gadatta says in his book, the absolute does not need to know who it is. What can you enter the absolute? This does not exist. What can you enter the absolute? What can you enter it? Add. Add onto it. Nothing. Nothing. Not the smallest particle. What can you take away from it? Always the absolute. Same with the great perfection. They call it the great perfection. What can you enter perfection? Nothing. What can you take away?
So it's the great perfection right here and right now, as you are, as it is. Everything is as it is. What is means unaltered, unmodified, uncorrected. No preference, no comparison, no partiality. Just is-ness. Is-ness is part of the verb to be. It's just pure being. Sat-Chit-Ananda is being, knowing, loving to be. Existence, consciousness is bliss. And are you being right now? You're conscious right now? Happy to be right now? Happy to be right now? So you are existing, conscious and happy to be. You are that Sat-Chit-Ananda. And the Nama-Rupa, the name and form we put on it, our Maya, our illusion, all these names and names, it's all the one essence.
You've never been away from it, even though you might believe you have been. But it's always been the basis of every thought, feeling and emotion you've ever had, or ever likely to have. You haven't remembered, you've forgotten it long enough. You're not aware of it, you are aware of awareness itself. You are the awareness. Absolute totality. And we say, we break it down, we say I am the person. You've broken yourself down into a little isolated, thing that you think is separate, apart from everything else. I understand. Through thinking I can't ever reach it. I have read your book many times, the teachings of, your teachings, which are, as you say, no teaching, it's just exposing the truth.
And I'm very familiar with all that, but I can't get rid of myself. And I sense that by resonating with you, with your presence and with your nothing, oneness, that it happens sometime on its own, since I can't do anything. It's already been. It's always been there, it's been obscured by the conceptual art. When you call it myself, you call it my car, my house, my coat. Are you the coat? Yeah. Are you the car? Are you the house? No. Well, you're not the self either, because there's only one self. And it's self-aware, it's self-knowing. You are self-aware right now. You are self-knowing, it's self-shining, it's self-presence.
It's one self appearing and expressing as everything. It's expressing as the sun, the stars, the sky, everything. It's expressions of that self. No individual or anything. It's individual or separate self. We've lost sight of it, that's all. Take your stance there. I say take your stance or stand there, that you're already that. Always have been. That is all there is. And don't all the scriptures tell you, I am that. It doesn't say I am that person, I am that individual. It says I am that essence. Don't forget it. Subject and object are basically the same thing, aren't they? Yeah, subject... Would you be free to say that or not?
Subject and object are the same thing. Yeah, it's one essence appearing as everything. On one end it becomes the subject, and the other end it becomes the object. I'll try to explain it. No one-ended stick. Each stick has always got two ends to it. One end might be thin, the other thick, you know. There's always two ends to the stick. The same with this. There's two ends to... When they're conceptualised, there's two ends to everything, but it's still the one essence. And it's not... It's not really that the subjects and objects are the same, it's just that they're arising simultaneously. Like you have the space or capacity of seeing, and the subject which is seer and the object which is seen, they arise simultaneously.
They're the same thing, then. They're not the same, but they're one. They're different, but they're one. Yeah, they're arising as two, but they're always one. Yes, they're one essence, but they're not exactly the same. I mean, subject cannot be its object. Subject is always one. Subject is always a subject. It's pure subjectivity. You cannot make an object of the subject. That's why the essence cannot know itself in any other way than dreaming itself to be the other. So the one essence is dreaming to... That's why it's such an impenetrable dream. That's why it feels like there is really a location here. There is really someone here.
Because that's the only way for the oneness to experience the otherness. It wants to fool itself into the idea that there is a location, that there is, because the eyes are seeing from here, not from any other point. So there is that illusion of entity there, arising with the sense of location, which comes from the location of senses. Camera is here, the eyes are here, the skin is here. But this is a dream. Once it is understood to be a dream, it's not a problem anymore. Because even though it appears as there is a location, the understanding or the knowingness that everything is just a pure presence and the phenomena arising and disappearing in that presence, the body is arising and disappearing.
As Bob says, the cells, the body is changed since we walked into this room. So it's just another phenomena. Seeing and the content of seeing is also another phenomena. They are just passing phenomena. So whatever comes in time, whatever has beginning and an end, is just a passing phenomena, is just a wave of the ocean. It's not the ultimate reality. So you're also saying really that there's no value difference between the two, which is kind of part and parcel of what Kat was saying, that there's no, it's like excitement and fear, they're both heightened energy. So in a way there's no value difference in that aspect.
That might have been what he was getting at. Yeah, that's right. The only meaning that we give to things are the meanings that come from the computer. From the computing, calculating, comparing, partiality, comparison, and what else was it? Preference, partiality, or comparison. Yes, that's the reasoning capacity, which also the mind, and I love that when you point out how the time is mind. The mind, the time, they're all concepts, they're all ideas. Because there is no time apart from the mind. There is no time in here, right here, right now. So all the sensory information plus the memory, which is only a mental construct, and the imagination of future, which is also just a mental construct.
It doesn't have any real existence apart from the imagination. So all past and all future is just the sphere of the mind. And it's beautiful, it just makes the whole dream, it makes it four dimensional, it makes it rich and deep and beautiful. And it makes the purpose of the great intelligence, or the oneness, or whatever we want to call it, to actually fool itself effectively into the idea of being the other, and experience itself as the other, and see itself in the images of the multitude and diversity. But knowing that this is all passing phenomena, because it all exists in time, which means it exists in mind, only in the mind, because time is mind.
So whatever has the beginning and an end is the mind. The bodies, the trees, the walls, the planets, the galaxies, they're all mental constructs that were believed into existence. And this is not to say that they don't exist. They neither exist nor not exist. They just appear. And how beautifully. But knowing the truth, and the truth will set you free. So the sky will still appear blue or black at night, and the sea will appear blue or black or whatever. And it can be enjoyed and it can be appreciated. But we know that neither sky nor sea have any color. For myself, for a long time, I interpreted the word ignorance, when applied to self, as being demeaning.
Like I was either stupid or not very bright. And that was just a conceptual idea I had of that word. But if you actually just alter it ever so slightly, ignorance or ignore essence. And that's what we do. We completely ignore that essence. And as a so-called human being, the only tools that we have to recognize that essence, if you like, is seeing, hearing, tasting, touching, smelling. And then there's the sixth one, which is thinking. But we don't get that that instrument is actually another sense organ. We've learned to identify with whatever it is that rattles on between our ears. So all of our attention gets normally focused on one sense.
One sense organ, which is the thinking. Now I can't choose to smell or not smell. It's just there. I can't choose to see or not see. It's just there. Hear or not hear. There's no choice over that. Those things are there and just happen. And it's the same over this instrument that we've got here. And all of our attention gets, gets placed on this at the expense of seeing, hearing, tasting, touching, smelling. We ignore that. Like we really, we really do ignore it. For those five senses to be absolutely and completely wide open all at the one time, you're absolutely present. You can't be anywhere else.
And it's so amazing. But we, we just don't, we don't go there. You know, we've all, all of our attention is focused in here on this one sensory organ. And then there's this built up imagined identity that gets created in here. You know, that I, that I am, there's a person here, you know. And from, from my own experience with that, what I failed to see for a very, very, very long time, a very long time, was that because I was aware, because I could see things, so I was grasping this on an intellectual level, yeah? Because I could see stuff just happens, I could see that.
Intellectually, I could see that, yeah? I could see that thoughts just come and go. I could see I can't stop them. You know, if I could, I would, you know. I can't stop them, yeah? So just, stuff is just happening, yeah? There's a feeling may come up, yeah, okay, yeah. I'm aware that there's a feeling there, or, or there's an energy in the body if I'm not gonna label it, because after all, I'm a good non-dualist. I'm not gonna label that, you know. Um, but the one thing I failed to see for a very, very long time was that there was still me sitting there claiming ownership of being aware.
It was still there. That's what was keeping me stuck, if you like. Yeah, that seems my problem too. Yeah, yeah. So what I, what I came to see was exactly that. And it's so simple. It was really so simple. So there's a, there's a, um, an identity here that sits really, really, really close. I don't know how else to explain this. But it sits really, really close. Yeah. And we don't recognize it. And we don't see it. Even though we've, we've come now, if you like, to see that thoughts just come and go, and there can be a nightmare in there, or there can be good times in there, or whatever the case may be.
Yeah. We, we can see that. We don't take the investigation of the me any further than that. Any further than, okay, yep, thoughts come and go. Ah, that's why I get affected. Who gets affected? What gets affected? Yeah? With that, with that understanding, which is, that, that needs to be seen, absolutely. But there's still an entity here which is so close that we wear it. Yeah. We can't see it. We really can't see it. It's just like when we first come into this. Yeah? It can take a while to get a gap or, or even, if you like, ah, some separation or awareness around the fact that thinking happens, and it just happens.
And after a while, you kind of get a bit of a gap between that that's aware of the thinking that happens, instead of, like, Yeah. wearing everything that goes on in our head. Yeah? So that happens. Then there needs to be a gap that gets created. You need to go looking for that. That I, that sitting, that, that me, that's sitting there, claiming ownership of that presence, claiming ownership of that awareness, claiming ownership of that aliveness, because that's all that's happening. Yeah? And that needs to be looked at. That, that's when the real search happens. See, everything prior to that is coming to understand and see what we're not.
It really is. Yeah? Okay. I'm not all that stuff that used to rattle around in my head. Yeah? And I'm not doing it. It's just a passing show that just floats through awareness, if you like. Yeah? So that, I just saw that. And, and, and, I didn't do anything. It just dawned. I just saw that that was indeed what was happening. Yeah? Hang on. Let's, let's, let's, let's, let's, hang on. This is still, like I, I would, I would say, look, I, I totally get all this. From an intellectual perspective, I absolutely, totally get all this. And now I don't know where else to go, because the truth is, I get it all, but I still feel like I'm here.
I still feel like there's a me here. Where the hell do I go? Like, I don't know where to go with that, you know? Yeah. And that's because it was, it was sitting so close, and I didn't realize, I didn't realize that what was actually happening was, when I started to become aware of thoughts, and I started to become aware of stuff that was just happening, I claimed ownership of that awareness. That was me that was aware of thoughts. That was me that was aware of stuff that is now just happening and just occurring. Spontaneously popping into existence, et cetera. Yeah? So that had to be found.
Like, what is that? What is that? Yeah? Is it something? Does it have substance? Is it an actual thing? What is it? You know? Or does, yeah. Yeah. Because the thought would come up, yeah, I'm aware. Yeah, I can see my thinking. That was just a thought. That came out, you know? And what gives us, or what creates this so-called self-identity is nothing but thoughts. And only that. Like literally only that. So what we... From there, it goes to the head and controls the senses. It thinks it does. That makes it so hard then to... It thinks it does. It doesn't actually, it doesn't do anything.
It can't do anything. It can't create anything. It can't stop anything. It can't manifest anything. It can't do anything. It's not a thing. It's just a thought that floats through. That's what Bob was saying, you know? Can you quench your thirst with the word water? No. Can just the word fire burn your mouth? No. Yeah? They're just floating descriptions that float through. And that's all that's going to happen. Yeah. And that's the thing. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. All that is, is it's describing something, in word, just in a word. And the problem is, we take the description to be the actual.
And then, because we take the description to be the actual, we become it. And the description might be I feel stuck. I feel like I'm still here. Yeah. And with that, I'm still here. With that. Because we believe that. And it's only ever a passing thought. Yeah. ever a passing phenomena it's only ever words and sentences that flow through or images that flow through and then we'll give we'll even get descriptions to the images that float through our head my god they're just images they're not even real they're not a real substantial thing yeah so that what I first started with with is ignoring our essence totally and completely we ignore that the the capacity to have the five senses even the six yeah when that becomes vacant if you like the capacity to have all of those senses wide open at once can't be done by a me can't be experienced rather by a me it can focus on one at a time and that's about it that's all it can do and that's why it comes to me and I think it's important to have that kind of awareness of the we miss this essence is because we're trying to grab it or we're trying to understand it with the concept of a false construct of a me there yep in the absence of me when duality completely drops and stops there is there is only absolute essence and in that absolute essence because it's not split it's non-dual yeah everything opens that is often referred to as awakening being awake but see when the me or that the intellect gets hold of that because it can only focus on one sense organ at a time it kind of runs through it goes yeah I'm saying I'm hearing I'm tasting yep I'm touching I'm smelling big deal like really yeah so but but I'm not just but it can't experience all of them being wide open at the one time it can't no human can no well no no me can yeah yeah it can't yeah or no thought can or no imagined me can but in the absence of the me in the complete absence of the me construct it all opens it all opens so I just saw that I just saw that this last little vestige of meanness if you like I saw the very very last thing that it was hanging on to and it was the last thing it was hanging on to and everything else that the conceptual Terry was hanging on to prior to that last little bit everything that was hanging on to wasn't real was a concept was an idea it was a belief it was a judgment it was a belief it was a judgment it was a whatever none of that was real and the reason I got so terribly stuck at that that end point was because the last thing it was hanging on to Israel and it interprets that as if me goes I'm gonna die why because me absolutely believes it's this Essence it's this life force and there's the block and that's why fear often comes up when you when you get really on that that razor edge when you get really really close we kind of we don't really want to go there and people often express it I expressed it but what will become a me how will I live how will I function will I recognize people well I know people like I had no idea what the actual experience was going to be what it was actually going to be like yeah so the the the last thing that it hangs on to is I am aware I am seeing I am present and it's not the eyes seeing or presence or hearing knowing the eye doesn't build the eye doesn't own it or the me doesn't own it at all it's just an idea or a belief that me is owning that sense of awareness present after all I'm present I'm aware whereas the truth is there's just presence and there's just awareness and there's just seeing hearing tasting touching smelling and all of that goes on without the me it all goes on without the me the way I lived my life as as a human being I used to be they would start saying yeah this is me this is me they would start saying yeah this is me this is me and in the same time it gets in it goes this is mine this is my presence this is my awareness this is my aliveness this is my aliveness this is my beingness the last thing that's that that it clings onto because intellectually it can go yep I get all this I see it intellectually it's easy but in actual living this it's the most subtly complicated or not complicated but most subtle and difficult thing to look totally through to look totally through, like you look through it, you know?
So maybe look there. But to look there, what I had to do was the same thing that I did when I first got involved in this. I first had to become aware that thoughts just happen. I'm not responsible for them. It just happens. There's a show that goes on in here, or wherever it goes on, and it just happens all by itself. And it took a while to see that and accept it. But in the seeing of it, you absolutely accept it. In the seeing of it, you accept it. You don't kind of accept it and kind of go along and hope that it's going to make sense.
In the seeing of it, the acceptance comes, because it's your seeing, it's your awareness, it becomes your truth. So the same thing has to apply to that me, that identity that is now sitting there claiming ownership of being here. This is mine. This is my awareness. After all, it's me that's now become aware of thoughts that come and go. You see that trap? Yeah. So what you do is go looking for that. Go looking for that. Go looking for that. Go looking for that. That last vestige of an identity that's sitting there, go looking for that, just like you did at the beginning, when you just started to, when someone said to you, you're not responsible for your thinking.
Like when somebody said that to me, I said, you're an idiot. What do you mean? I have to be responsible for my thinking. But on investigation, you see you're not. So it's go looking. That's really, when you kind of get that close, that's when the search really happens. Yeah, completely. Yeah, that's when the search really, prior to that, all we're doing is just coming to understand what we're not. Well, that was my experience anyway. It'd be different for others, but that was my experience. You know, and that was kind of the road that Bob took me down. Yeah. Come to understand what you're not. Are you this?
Are you that? Are you doing this? Is there blah, blah, blah. Yeah. And I came to see, yeah, look, I'm, not any of that, but that last little look, like really, really now, really look. And if you just go to, who is that? What is that? Where is that? And all of your attention is there. That's the only thought that will come up. Who is that? And it gets quiet. Really gets quite quiet. Yeah. What is that? Already it starts to quieten down. Just on purely on that investigation, mind starts to quieten right down. Yeah. Go looking for that and see what you find. Okay.
Thank you. Thank you. Okay.