Sailor Bob - nonduality - 20 Oct 2019 - Imagined self

So welcome everyone, we start from saying our names around. I'm Katharina. I'm Laura. I'm Kelly. I'm Carl. I'm Shani. I'm Tony. I'm Emma. I'm Rhonda. I'm Adrian. I'm Eva. I'm Chris. I'm Sophie. I'm Terry. I'm Fran. Well, what we talk about here, for want of a better label or a better name, we call it Advaita or non-duality. But it's based on what all the ancient texts and scriptures and religions are formed for. Advaita translated means non-duality. And we try and describe non-duality by saying it's one without a second, not two. So when I say here I can't teach you anything and I can't tell you anything, all we do is point toward the non-duality.

And ask you to look to where we point to to see for yourself. Because if you understand what we're talking about, nobody can ever teach you anything. Nobody can ever tell you anything. Because it's all the one. How can anybody teach you something if you are already that one? In Hinduism they call it Advaita, which translates as Sat Chit Ananda Nama Rupa. Sat is existence. Chit is consciousness. Ananda is loving to be or the blissful being. And the Nama Rupa are Maya. They're illusion. The Nama name and form is the body-mind, which are illusion. Now taking out Sat Chit Ananda, another way of putting that is existence, consciousness and loving to be.

Anyone who is not existing right now? No. Anyone who is not conscious right now or unaware. You're not unaware so you must be aware. You're not unconscious so you must be conscious. Anyone who's not happy to be? Well none of you would be dead for quids would you? You wouldn't be here. So you recognise that you can only already be that. You are that existence, consciousness and bliss. But the Nama Rupa, the name and form we put ourselves, the body-mind, the Maya or the illusion, are an appearance only. They're only seemingly so. You are already that one without a second. So what's the problem? The problem is we've taken on the idea we are this person.

What's person? A word or a label. And where does that word come from? It doesn't come from, I think it was Latin a couple of thousand years ago, persona. The mask. Meaning we've got this mask. This mask or conceptual image made up. We believe ourselves to be this persona. And we've encapsulated in that concept or that mask and we've tied ourselves in a conceptual image. We've got this conceptual image that I am this person, I am Bob the Australian or whatever it is. But it's made up of words. And when you look at that, investigate that, and realise, oh, what have these people said here?

Well, we've got this conceptual image of ourselves made up of words. And when you understand, the word is never the thing. It's only a label. We've got to put on things. Take the word water. Can you drink the word? Can you swim in the word? Or wash in it or drown in it? You can't. Not with the word. Does the word fire burn your mouth if you speak it? It doesn't. Can you cook with the word? You can't. Can you heat yourself with the word? You can't. So maybe when you investigate this persona, this mask, this group of words, and see maybe you're not what you believe yourself to be.

Or taking the belief that you believe yourself to be. And that's been the problem. Because this word, words we've got about ourselves, has brought about the sense of separation. And the idea we're separate and apart. We are individuals. We are this person. But you're not that at all. You are the Sat Kedadanda. You are the totality. You are already the absolute. The absolute which vibrates into different patterns, shapes, and forms. Which are all this manifestation. So that's where they come to the non-duality. There is absolutely no duality in non-duality. It's all one without a second, without another. And the only thing that discriminates is through the words.

Now you weren't born with any words. Every word you've ever spoken or ever liked to speak has been picked up along the way. And you're probably learning new words to this day. I am. But I hold down. I'm forgetting a lot of words also. The word or labels are not the thing. It doesn't really matter. And you know that innately. Because if you went to Myers or David Jones or one of those and came out with a dress or a shirt or whatever you were buying with just the label, you wouldn't be too happy. So you see the label is not the thing. So we've taken on this belief we are this persona.

The mask. The conceptual image. And that's what brought about with it the sense of separation and the belief that we are these individual persons. But you've got to understand the description can never be described. And what we're describing now is not the description of it. It's only bound into labels. So you've got to... There's a necessity to look and see for yourself and investigate. Look beyond the concepts. Look beyond the words. And recognise your true nature. Another way of putting that set you in an answer. I've put it two ways already. Another way is being. Knowing. And loving to be. Being is existing. Knowing is the consciousness.

And loving to be is the an answer or the bliss. Now, can you negate your beingness? You can't say I am not. Say I must be that being. And there's a knowing there, a basic knowing that you are. Before you put the labels on it, I know. And you're loving to be. So again, the point is you are already that. We're so steeped in the belief that we're separate entities, individuals. Parents, school, society and everybody around us have told us that and reinforced it and we've never investigated it. But down through the ages there have been people that have investigated it. And grasped and understood it.

And they're the ones that the big religions have formed around. And in the little villages or wherever they came into existence and lived, they were only able to pass it on to a few. There were only a few that were interested in listening to it. And so not many came to believe it. And it's been believed from that on that it's very hard to come by this. There's only a few that can get it. Not really everybody. It's everybody's right and everybody is already that. Always have been and always will be. And those ones that have passed it on, they've been set up as sages, saviours and seers.

And what have we done? We've worshipped the messenger. And missed out on the message. It's the message or the pointing that is the important thing. And what we do, that's all we do is point. Now what's a pointer? Well you can go up out and away from here about and you might see a signpost up Burke Road and Whitehorse Road this way. Just a bit of wood with an arrow pointing to it. And so you need to follow the pointer. The pointer's not there. But it gives you a direction of where to go. And when you follow that direction, you'll come to the Burke Road and Whitehorse Road and you'll know where it is.

So the description also, what I'm describing right now, is not described. It can never be. So that's why I can't tell you anything. And I can't teach you anything. I can only point. And if in the pointing something resonates, and I mean by there's a recognition of it, it hits you in the heart or the core of your being. Not the physical heart. When we talk about the heart, it's the core of your being. The heart is the core of everything. Or the centre or the symbol of the spirit. And when it hits that essence within you, there's a recognition or a knowing of it.

Innately. You feel something in you. It's more than just a conceptual idea. Or this is a good or something like that. And you know what heart to heart is. That's what I say. There is an art to listening. If you're listening head to head, you've got your concept of what I am and what I'm saying and all the rest, and you've got your concept in your own beliefs. And if we head to head, all we're doing is clashing. But then we say listen from the heart. And again, people think you've got to listen from the physical heart. It's the core of your being. And you know what heart to heart is already.

When you've been in sync with somebody, in synchronisation with somebody, and you've got to listen from the heart, and you've heard what they were saying, and it wasn't a sad story, and you'll tell somebody else, my heart went out of them. Why would you say that? If you didn't know it was something more than your reasoning and your thinking. It was heartfelt. And when it's heartfelt, that is the recognition of your true nature. So another way I put it, I put it many different ways. I'm not speaking to anybody. I'm not speaking to any mind. I'm not speaking to that body-mind identity you might think you are.

I'm speaking to the I am that I am. The sense of presence which translates through the mind as the thought I am. Each one of us says I am. And it's not the person. We believe it's the person until you question it. But it's that sense of presence which translates or expresses through the mind as the thought I am. The knowing that you are. And you can't negate that knowing that you are. And if you look at it this way, if you believe in a thing called God, you'll call God the Supreme Being. And you call yourself a human being. What happens if you take that label Supreme off and take the label human off?

And try and separate the beingness in this room without a label? And you realize it's the one being expressing, patterning, shaping and forming and appearing as everything. And can you negate that beingness? Can anyone say I am not? If you could say I am not knowing that you can say that, there's something there that enables you to say that. So you're not the not-being, you are the beingness that it's expressing through. And the great mantra we talk about, the maha mantra, the great maha mantra is I am that. And everybody already knows that innately. And everything is that because it's one without a second. You'll say that's the chair, that's the carpet, that's the tree, that's the flower, that's Bill, that's so and so, that's you, that's me.

Everything is already that. And what's differentiated it? The label. Or the word we put on it. And which we pointed out before, the word is not the thing. And it tells you that in the Bible also, in the beginning was the word. The word was with God, the word was God. That's all that God is, is a word, a label. All things were made by him, by the word. And there was nothing made that was out made. And isn't that true? We label everything. That's a tree, that's the flower, that's the sky, that's the space. We've labeled everything. And the word's not the real. So it's the one essence, always has and always will be, that's patterning, shaping, forming, and expressing as everything.

And you are that. I am that. It's everything. How did it all come about? Well, we'll go back where it says in the beginning. When did you begin? You'll say, I was born. But have a look at that. Can anyone actually remember your birth? Actually remember your birth? And you realize you can't remember your birth because you didn't have any words. You couldn't express it or explain it when you were born. So there it says, that statement in the Bible, it goes, in the beginning, there was no beginning until the words came upon us. And you see that again in Adam and Eve were in the Garden of Eden, or Paradise.

And they ate of the tree of knowledge of good and evil. In other words, they learned words. Not just good and evil, but that means they learned words. And as soon as they learned words, they were tossed out of Paradise because they put on all those beliefs and put on the idea that they were separate entities and individuals and lost sight of their true nature. So it's there in all the scriptures. You'll see it there. If you understand them, you can read them. Instead of the way, the crap they put on them now and lost sight of what they really are. So, are you this body-mind?

Would you believe? Are you this person? Because they tell you, again, that the Nama-rupa, Nama is the name of what you call the body and the rupa is the form. The body-mind entity. Are you this body? Innately you know you're not the body. Already you know it, but you don't understand it in true form because you say, my body. Don't you say, my house, my coat, my car. And you know damn well you're not the house, the car, or the coat, or anything else. Maybe you're not the body either. And are you the mind? Again you say, my mind. Just the same, same as you say, my coat, my car, my house.

And maybe you're not the mind, but with the mind you say, my self. Now if you've read any of the texts or any of the scriptures, what will they tell you? The self is the Atman. Atman is another name for self. And they say there's only one Atman. There's not a personal self. There never was a personal self and there never will be a personal self. The person is not the thing. So you are already that self. Everything is pointing to that and we've not taken any notice of it because we weren't told about it initially and we lost sight of it. We focused in the belief and lived in the belief from there on.

And that's where all your problems come about from. But look at that word belief. Look up your dictionary and see what the definition of belief is. You'll see it's an unquestioned acceptance, an unquestioned acceptance of something in the absence of reasons. You've taken on this body-mind identity without reasoning out, without questioning it. Acceptance of an alleged fact without positive knowledge or proof. So when you put your belief to that test, the false cannot stand up to investigation. And the false, through the investigation, the false beliefs will fall apart. And what are you left with? You're left with that other great scriptural saying, know the truth and the truth will set you free.

If you see through your belief, you must be with the truth and you're free of your beliefs. But you've got to question and recognise. Going back to Arya's body. You know you're not the body because you say, my body. And what's this body made up of? You'll see this body is made up of elements. Made of air, earth, fire, water and space. Just the same as the elements around you. Well if you think you're separate, separate yourself from those elements. Take the air out of your body, stop breathing. See how long you'd last without that air. You wouldn't last that long, so you're not separate from air.

Take the water out of your body, your body is 80% water. Take the water out of your body, see how long you'd last without that. Wouldn't last that long, so you're not separate from the water. Take the fire, the body temperature, you'd soon get hypothermia and die without that. So you can't separate yourself from that. Get off the earth if you can, live off the earth without it. You can't. Get out of space. Can you get out of space? You can't. So take the body temperature out, the fire. I've said that, that's what I think haven't I? I might say it again. So you see you're not separate from those elements.

And all those elements can be broken down to subatomic particles into pure energy. So all this body is, is a vibrating pattern of energy. All the manifestation is a vibrating pattern of energy. That's why I don't use the term God here. You can get confused with that term because you all come from different backgrounds, different religions or traditions. Some of you might be atheists, some of you could be agnostic, some of you are Christians, Hindus, Muslims, Buddhists, or whatever. If I start talking about God, you'll get a little bit confused. If I start talking about God, you'll relate it to what your traditional belief is.

And so get confused and wouldn't understand and would miss out on what I'm saying. But I call it intelligence energy and that's not it. That's just another label we put on it to try and express it or explain it. When I'm talking about intelligence, I'm not talking about your intellects. Because each of us got different intellects. Some of you got more, better intellects than I'll ever have. Some of you mightn't be so good. Talking about intelligence, I'm talking about the same intelligence that's functioning in this manifestation. The same intelligence that's rolling the earth around the sun, that's causing the seasons to come and go, causing the tides to come in and out.

And that same intelligence is breathing you right now. It's beating your heart. It's growing your hair and your fingernails. It's digesting your food. It's replacing cells in your body. All naturally, effortlessly and spontaneously. So intelligence is another way of expressing it. It's an activity. An activity of knowing. Every one of us is knowing right now and that knowing is not a static thing. It's an activity. It's something that's happening in the moment. So the activity of knowing is there. And any activity is a vibration or a movement of energy. It's not a static thing. So that's where I get the term intelligence entity. The activity of knowing.

Isn't that happening with each and every one of you right now? I've pointed out in many ways that you are already that. You're still going to stay in the believed in entity and think you're going to become something. Because becoming is not being. Being is the actuality. Becoming implies a future time. And when you investigate that concept time, you'll see that's all that time is. It's a mental concept. If you ask yourself what's wrong right now if I don't think about it, what can you say without a thought? Can you say it's good? Can you say it's bad? Can you say it's past or future?

Anything at all without a thought, you can't. So where's time without a thought? But you'll say I was in the past. I'll say okay. Try and go back and live yesterday if you were in the past. Yesterday is past now. A minute ago was past. If you think you're in the past, go back and try and live it. You can't. You can only recall it and the actuality you give in the past is what you're giving in this moment. So nobody can tell me what you thought five minutes ago now unless you recall it. It's already gone. You can bring it up again. The same with your future.

You can anticipate and imagine the future, but you can't live a moment in the future. And the only actuality you're giving in that is what you're giving in this moment. If you're thinking what you're going to do when you leave here, well that's when you can't. Or next week, what are you going to have for lunch? So you see, when people tell you you've got to try and stay in the now, I'll say try and get out of it. Because there's always this actuality. It's not a time-bound thing. It's not a duration. It's spontaneous. When does now begin? Well you can say, well not yesterday, I've got to try and grasp it right now.

And even as you're saying that, you try and grasp it, it's already moved along. And you've got to grasp it again and again and again. So it's got duration, no duration to it whatsoever. And that's all that time is, is duration. So it's all spontaneous. Ever fresh and ever new. And that's one of the ways the Buddhists describe it. I'm not a Buddhist. I'm not a Christian. I'm not a Muslim. I'm not a Hindu. I'm not an atheist or an Atheist. I don't believe in any of those things. But I see the truth. I can recognise the truth in them. And I've taken the snippets of truth out that can be utilised on, and there's a lot of other crap mixed up with the religious.

But take the truth and you'll come to that statement again. Know the truth, and the truth will set you free. You'll be free of the bondage of belief. And all this crap we've taken on. It's very simple and very easy. But it's been complicated and made to seem hard. Because we start from behind the eight ball. We start from the belief we are this separate entity. We are this individual. We are this person that's got to become whole or realised or liberated. But in the end the person is not the actuality. So I say start from the fact that you already are that. Whether you realise it or know it, not at this moment.

If you keep investigating and knowing, you will recognise it. And see that you are that and you always have been that. But if you start from the fact that I'm this human, miserable, poor little human being. I've got to become something. You'll never get it. And you're all intelligent people. And you wouldn't be here if you haven't been on the path looking at something. Why haven't you got it? Well where have you been looking? You've been looking for the answer in the mind. And the next thought and the next sec sec and the next meditation, the next book I read, the next teacher I go to, they'll give it to me.

But mind not just doing on you. You've been looking all this time in the mind for the answer. And you haven't found it. Well maybe the answer's not in the mind. It might just dawn you. Well if the answer's not in the mind, what way is there out of the mind? You'll say every direction you look will always be in the mind. What way is there out of the mind? And you realise the only way out of the mind is full stop. Or as they say in America, period. Don't go there. And if you ask yourself, what's that right now? What's wrong with right now if I don't think about it?

You're not going there. What can you say about it? Can you say it's good? Can you say it's bad? Can you say it's past? Or future? Can you say it's happy or sad? You can't say anything. So thought has stopped, paused for a moment. But has the breathing stopped? It hasn't. Has the heart stopped beating? It hasn't. Has the hair and fingernail stopped growing? The food stopped being digested? The functioning and the living is going on, but thinking has stopped. So in that moment you might realise that you are prior to thought. Because that's what the thought appears in, and that's what the thought disappears.

So you're prior to the thought, before the thought. So if you're before the thought, you must be that natural essence. The Buddhists give it to you in one sentence. They say it's non-conceptual, ever fresh, presence awareness. And they add on to just this, nothing else. You don't have to go any further. Just this, nothing else. Ever presence, fresh. That's right in this spontaneous moment. Presence awareness. Anyone who's not aware of being present right now, or that presence awareness is not right with you, negate it if you can. Again pointing out that you are that. So we go back to your birth. When did you begin?

You'll say I was born, you can't remember the birth. Well go and have a look at that. When did you begin? If you believe there was a beginning. We go back as your father and your mother. Now, animatic life essence, that pattern shaped and formed, that thing you call your father, that body-mind edit you call your father, enabling that body-mind, through the essence, the breath, the prana, and the essence of the food you're living, enabling that body-mind to a little microscopic particle called a sperm to form. You can't see it with your naked eye. And you might not realise it, you would when you look into it again, but you've probably taken it for granted.

That sperm was suffused with innate intelligence. It knew what to do. And the same in your mother. That animatic life essence, effin' pattern shaped and formed your mother, enabled in that pattern, another little microscopic particle called an oven, or an egg to form. Now that oven was suffused with innate intelligence, it knew what to do. It attached itself to the wall of the uterus. It wasn't floating around accidentally. And the sperm being suffused with intelligence, it knew what to do. It swam to the oven. Put it under a microscope, and you'll see it has not just a blob of goo that's there, it's got the capacity of swimming.

It knew where to swim to and what to do. It penetrated the oven. And when those two came together, the innate intelligence, which is the innate intelligence which is you today, doubled that cell, doubled it, and through the genes and everything else, the little embryo, the little fetus began to form. What were you doing about it then? What were you doing about it then? Did you say, I gotta grow a heart or a lung or breath? Well, I think you didn't. You couldn't say anything because you didn't have any words. But it knew what to do of itself. And it spontaneously, you see, doubled that cell and grew you from there to where it is today.

It's the same essence for intelligence, actually. It was there then, and it's three years old today. We've lost sight of it, and we've taken ourselves to be this body and mind. But when you were nine months, when we came out of the womb, you weren't born with any words. You didn't have any words then. And that's why I say you start from behind an eight ball. And you didn't have any words till you were about nine, but not two and a half, or somewhere around that age, two, two and a half. Some of you might have been younger, some of you a bit older, when the capacity of reasoning developed in you.

But you were living for two years without the words. So you realise you can get along quite well without the words. You were getting along quite well then. You were seeing, you were hearing, you were tasting, touching, smelling, but no thinking was going on at all because you didn't have any words. So it discriminated, it separated. You learnt words from then. The same thing with the mind. With the capacity of reasoning, you learnt words. And you learnt words from your parents. Your parents were fussing around you, saying, well, you're little Billy, you're a good little boy. You're not so good. Don't do this or do that.

You learnt words when they were talking all the time. You learnt words like I and me. And the capacity of reasoning developed, you start to reason, this little Johnny they're talking about, pointing to, pointing to, this is I or me. That fits little Johnny. So I am little Johnny. And little Johnny looks out there, and he looks out there past it, beyond the word, and he says, that's not little Johnny. That's not I. That's not me. So what happens then? When he looks beyond and sees that's not I, he feels separate from it. And with the sense of separation, what happens? Comes insecurity. When he knows that out there he hasn't learnt what that is, he doesn't know what it is.

He's fearful of it. He's scared of it. Very insecure about it. And vulnerability, he feels very vulnerable. So insecurity and vulnerability come out. And that's what we take on. We take on this insecurity and vulnerability. And you can't do much with I or me. So what do we do with it? We add on to it events, experiences and conditioning. Things have happened to us rather than to I and Bob. I'm an Australian. I'm a good fella. Or I'm not so good. I have a bad childhood or I was abused or told I'm not good enough. I've got low self-esteem. Or I'm fearful or I'm anxious or depressed.

All these concepts are added onto that substance. You can't do much with I or me on its own. It's just a bare word. But to give it some substance, we've added all these concepts onto it. Now we've got this conceptual image of what Bob is. He says, young fella's had a bad childhood. He's unhappy or he's depressed or I'm sad. Or people don't like me. I'm fearful. I'm anxious. That's the conceptual image we've got about ourselves. Isn't that right? And with that conceptual image comes the insecurity and vulnerability. The unhappiness. The sadness. And the depression. Now, me, or word, is the cause of all my psychological suffering.

For it's only me that can be unhappy. It's only me that can be fearful. It's only me that can be depressed or angry. Me is the cause of all my psychological problems. And the effects are the anxiety, the stress, the depression, the unhappiness, the fear, the anxiety, the stress, the guilt, the shame, the remorse and guilt. All these things are the effects of the cause, me. Now isn't that what so-called karma is? Cause and effect. But what happens if you ask yourself the simple question, if I'm not relating to a cause, can there be an effect? Well can there? You don't have to be a Rhodes Scholar to work that out.

If I'm not relating to a cause, where can the effect lodge? There's nowhere for it to lodge unless it's got a seeming static or substantial thing to relate to. And that seemingly static or substantial thing is this concept of me. I. Me, Bob, the Australian, the good fella. I. Me, Bob, the self-centred. The self-centred. Because that word's become the self-centred, the ego or the reference point. Three aspects of the one. There are three different labels we put on the one thing. A self-centred, we believe that's me as a self-centred. And it's a reference point which everything is referred to. And the ego is the cause, they tell you that the ego is the cause of all your problems.

And they tell you you've got to kill this ego, you've got to stamp on it, you've got to get rid of it. You know, you've got to beat yourself up with the word. You've got to get rid of this ego before you can understand spirituality or anything like that at all. Not believing, recognising the word's not the real, and it's a total fiction anyway. So me is the cause. And the effects of that are my anxiety, my fear, my anxiety. They're the stress. So wouldn't it be imperative we say here that ego is a fiction. It doesn't exist. It's never existed. It never could exist.

It's only the belief that's gone on where our parents reinforced it for us, our schools reinforced it when we went to, our peers reinforced it, we start reinforcing it ourselves. Day in, day out. I'm so and so and I've got to do this and I'm fearful. No wonder we're always in this psychological problem. And how does it work? Well you see how it works in your body when it comes up. Everybody is seeing right now. And everybody is hearing right now. Now the thought I see comes up and it's no longer a pure thought. The seeing is happening when the thought I see comes up.

And that thought I see is what we're referring to as this conceptual image. It's me, Bob the Australian, now thanks to seeing. And something comes up and I like it. How do you know? Well I've had this before and we like the good things and we don't want the good things to come over. I want everything to be good. I want to be happy all the time. I'm not realising that everything is transient. It's constantly changing. There's nothing static in this manifestation. You mightn't realise that but realise that body you're sitting in this room with right now is not the same body you walked into the room with.

Not the same body as you're sitting in there is constantly changing. There are thousands of cells dying in it right now and being replaced. And each cell that's replacing it from the food you're eating and everyone else knows what to do because the liver cell will never become a kidney cell. A heart cell will never become a skin cell. A brain cell will never become a heart cell or a kidney cell or anything else. Each cell has a unique expression to do. So it's transient. So the good things, no matter how much you love them or how much you keep them there or what they hang onto, they're going to change.

They're going to die. They're going to move on. They're going to leave you. Or you're going to forget them. But they'll certainly change. And we don't want the good things to go. We want it to be there all the time. Because doesn't Shakespeare a couple of hundred years ago, three or four hundred years ago, tell you that? Nothing is either good or bad but thinking makes it so. And doesn't this Haggadah tell you the same thing? When he says, nothing can trouble you excepting your own imagination. Nothing at all can trouble you excepting your own imagination. Break that word imagination down to image in. Imagine.

Look in that mirror at the end of the room in here. What do you see? You see reflections or images in the mirror. Now you can't say those images are not there. But go up to the mirror and try and grab an image out of the mirror. You won't grab the image because it's not something solid. Not something solid and substantial. It's only an appearance. That art on the wall, those images and the veins on the wall. They're not the actual thing. So nothing can trouble you except your own imagination. And we imagine this and we imagine that and take it to be real and beat ourselves up with the word.

So if something comes up and I like it, we don't. But it's certainly going to change. We don't want it to change. So what do we do? We try to keep it there. How do we try to keep it there? We resist it. We try our hardest to hang onto it. For it to be there. And don't you realise that any resistance you are in, you are in conflict. Conflict. And another word for conflict that makes you anxious, fearful or unhappy or depressed or guilty or whatever. Uneasiness. Another word for that is disease. So you are in resistance, conflict and disease. Something comes up and I don't like it.

I've had this before. This is bad. I don't want to be like this. I want to get rid of it. So what do I do? I resist it again. Again resistance. Again conflict. And again disease. That's what my life consists of. Constants, concepts of belief and resistance, conflict and disease. And why are you unhappy? Because everything you say and everything you think and everything you do is for yourself. And he says there isn't one. I will show you the way. So we're in this resistance constantly. We've got this conceptual image. So I told you the bad way, didn't I? So wouldn't it be imperative that we had a look and seen is this ego that I'm relating to.

All our problems. Our problems of relationship. Not just a male-female relationship. But relation to everything. Relativity. Because relativity or relationship is dualism. And we're talking about non-duality. Absolutely no duality in non-duality. Never was. Never will be. It's only created by this imagination and conceptualising. Non-conceptual awareness. Oh I'm forgetting where I went. I said seeing what's happening. Seeing through the eye. Yeah. So have a look. As I say, investigate. You're seeing through the eye. And ask yourself this. Does my eye tell me I see? Well investigate and have a look and see if this is real. My eye's not saying look at this bob. Look at that bob.

That's good and that's bad. Can you do it? And you realise your eye can't say anything. The eye can't say anything at all. Not a thing. But it is the instrument through which the seeing's happening. And that instrument is translated by the thought. I see. The same with the hearing. Hearing's happening through the ears. But the ear's not saying listen to this bob or that's a good sound or I like that song. Can't say anything at all. But it's the instrument through which the hearing's happening. It's translated by the thought. I hear. So the seeing and the hearing are happening. The thought I see and I hear comes up in translation.

Now have a look at that. See it's no longer a pure seeing and hearing. Because that thought I see is not a pure thought. It's no longer a pure seeing but it's me, Bob, thinks it's the capacity of seeing. The conceptual image. And it's me, Bob, that has the capacity. Thinks it has the capacity of hearing. Our conceptual image. But can the thought I see actually see? See that conceptual image can see. Shut your eyes and look around the room and see what things you can see in the room without a thought, without the eyes closed. You can't see anything at all except the darkness behind your lids.

And you realise that the thought I see can't see. This egoic thought, this conceptual image can't see. Put your hands over your ears and watch your hearing off. See what you can hear with the thought. And you realise the thought I hear can't hear. The thought I am aware. Are you unaware right now? No, you can't say I'm unaware. If you say I'm aware you must recognise if I wasn't aware I wouldn't be able to say it. So the thought I am aware is not the awareness. And we think we choose our thoughts. Why would you have a unhappy, miserable or angry or fearful thought if you could choose them?

You choose to be that way? I don't. Do you? And you realise the thought I choose cannot choose. Choices are made but there's no choice maker. So this thought up entity can't see, can't hear, can't be aware, can't do anything at all. No power to do any of those things. Now take the life essence out of that body. What would happen? You'd have a corpse. Now the corpse has got eyes and before it starts to rot it's still got the eyes in it, got the ears, got the heart, the lung, the organs. But they're not a bit of good to it without that life essence.

Just the same as your computer's got all that information to it. What information can you get out of the computer if the power's not turned on? You can't get anything at all. So what are you going to get out of this body if that life essence is not there? Not a damn thing. So then you might understand, like the computer is the instrument which all that information comes from, the body-mind is the instrument which the life essence is suffusing, patterning, expressing through and enabling all these things to happen. So then you can understand and know what Christ said, I am the way, I am the truth, I am the life.

He wasn't talking about himself, the personal entity. He was talking about that sense of presence which is the way, which is the truth, which is the life. And the Sarcadus says, that sense of presence, that I am-ness, he says stay with the I am-ness. People think he's talking about staying with the thought I am, but he's not talking about staying with the thought, he's talking about that sense of presence. That sense of presence translates as the thought I am. You're knowing that you're here, how would you express it? How would you tell me? You'd have to say I am. But we don't leave it that pure I am-ness, we leave it, add on to it all these concepts.

And we load ourselves in there with the concepts and beliefs, the separation with all the fears and anxieties. All that psychological suffering doesn't have to be there. Because there's nothing in this manifestation that can live without energy. And what's keeping this egoic image alive? The thoughts, the concepts, the ideas. What it is, is the energy of belief. You believe you are this person. You believe you are this separate entity. You believe this separate entity, this individual. But you're not. You are the totality. So the next time you say I am that, not I am that, I am this person, I am the total, I am the being, I am the knowing, I am the loving to be, I am that pure essence, I am that pure intelligence energy.

Keep recognizing that and coming back to that. And what ifs, the whys, the hows and the whens, the thoughts come up that keep it going and seemingly obscure it. Discard them. It's not a matter of becoming something. We've got to become realized or liberated. You can't become it. Becoming is not being. Becoming is a movement away from being. But you can't negate your being. Be what you are, what you'll always be. What you always will be. So that's basically what I point to. After looking along those lines, and you're open to ask whatever questions you like or tell us where you're at, where your version is.

And other people who've been here a while, they might express a little bit different to me, but they'll be telling you the same thing. You just have to wait for that. And as the Buddha told us a couple of thousand years ago, he called it a cognizing emptiness. An emptiness with the capacity of cognizing. And another word for cognizing is knowing. And he called it a cognizing emptiness. And he made the statement that emptiness is form. It's emptiness that's forming all these things. And we think we are the cognizing emptiness. But we're not. It's the emptiness that's doing the cognizing and using this pattern, shape and form to express through.

And you are the cognizing emptiness. And he made the statement that emptiness is form. And he pointed out that form can be nothing other than the emptiness. So all these forms, you and me and everything else, are still that emptiness that's patterning, shaping, forming and appearing as other, as appearing as the form, rather than recognize our cognizing emptiness. So the pattern, shape and form can be very different from the form that we're using. And it's very useful. Because what could you express or do or think without the pattern, shape and form, without the body-mind? So it has its usefulness. But it's self-destructive. The mind can be very useful, but it's self-destructive when it uses me and tells me I'm not good enough, or I'm fearful, or I'm unhappy, or I'm anxious.

And the worst one I put upon myself, well, after all, I'm only human. I can't take off and be the being. So away you go, get into it. If something's brought you here to have a look at this, ask questions and investigate and really have a look. Don't walk away and say it's a lot of crap. You can walk away and do that. And there are people who have done that here, and come back 20 or 30 years later and look at it. And there's a lot that don't come back, and they still stay in the misery of belief till the end of their life.

Even if there is anything that you heard that you really, really, that resonated, if you voice it in your own words somebody else might hear it again and it might be helpful for them. So if there is even one thing he dropped you like 50 different pointers, if there's even one that actually really penetrated, it really sounds true and you feed it back, someone might hear it. That would happen to me and many others that rephrasing some of the Bob's pointers would completely open up in a different light. It's not only about sharing but also about helping others. You didn't tell us about time Bob, this is a good one.

Yes I did, I mentioned it. Time? No, you didn't say the past? Yes, I said you recall the past and you know. You were listening. Question. During the week I was getting like lost in the idea of other, like just seeing all these other forms in front of me. It was individual. Yes. And that I'm individual and I get lost in that. Yes. Well what can all be broken down to? All this manifestation can be broken down into pure energy. Form is emptiness, you know, vibrating patterns of form. Now when you see everything as that emptiness and see yourself as that also, and you've got the idea that the something, what are you lost in?

You're lost in the word, aren't you? The concept. The belief that there's something there. Take the concept or label off, without a word, what can you say about it? There is nothing there. Ah, but you can't, you just haven't stopped breathing, you haven't stopped heart-breathing and all this, you're still living. But we're living without the word and that even if it's just for a brief second, you get a taste of your true nature. And then when you go back and what I remember and realise for the first couple of years, for the first couple of years of your life. You didn't have any words, yet you were living quite well without that.

So you are that beingness. And with the beingness there's a knowing, isn't there? And the knowing is the activity. And the sea still appears to be blue. Yes. But you know the truth. There are a couple of analogies we use in everyday life. Years ago when people stood on the shore and looked out where the sea and the sky met, a few centuries ago, they were told, go out there, don't go out there, you'll fall off the edge of the earth. People believed that. Who would believe it today? Nobody would believe it though because it's been investigated. As we say, the false can't stand up to investigate.

You still look out there and it still looks like when the sun's going down it seems to drop over the edge of the earth and disappear. But it hasn't gone off the edge of the earth. The earth is rounder than the river. And go down to the ocean and I'll say, get me a bucket of blue water out of the sea. What will you say to me? You'll say, don't be an idiot. Because you know the water's not blue. Pull a bucket out, it's not blue. But you turn away from it, it still appears to be blue. Then you can admire it and say what a beautiful blue sea it is.

But you're not taken in by it anymore. So you know the truth about it. And you're not blue. Go up 30,000 feet in a plane, there's a seemingly blue cut at the end of the sea. And you're not blue. You're not blue. You're not blue. You're not blue. You're not blue. You're not blue. You're not blue. You're not blue. You're not blue. You're not blue. You're not blue. You're not blue. And you're not blue. And you're not blue. You're not blue. You're not blue. You're not blue. You're not blue. Where's the blue in the sky over there? The canopy over the sky there, the canopy over the sky.

But where's the blueness in the plane at 30,000 feet? No blueness there. It's always further out. This room is space. Where's the blueness in this space there? It's not. The water in the Mirage, driving along the road, you'll see a pearl water on the road, you'll drive up to it disappears. When was there ever any water in the road? Never was. A rain bay, you go outside in a day and it just disappears. You see that? Your aquifer a day, you'll see a rainbow in the sky. Colours. Where are those colours? When you investigate and see, there's the sun shining through a mist and the mist reflects on the blue background of the sky beyond it and forms colours.

There's no colour there at all. I've got a crystal sitting in this window over here and the afternoon sun comes through and strikes through that crystal and breaks up into colours on the wall. I try to go to the wall and try and grab a colour out of it. What do I grab? Nothing but the wall. Go back and have a look at the crystal and see what colours are in that and reflect that there are no colours in it. The sun is reflecting through it and the different prisms on it and it forms colours. So you recognise all these things. Another one they talk about is a snake and a rope.

A fellow steps out of his cabin in a dark, wet night and he stands on a piece of wet rope and it rolls under his feet and immediately thinks he's trodden on a serpent, a snake. Immediately his hair stands on end and the goose pimples come up and the fear and the trembling start up. You can imagine the serpent biting him. Somebody comes out and shines a torch. Look, it's only a piece of wet rope. Immediately there's a sense of relief. But the fear and the trembling don't die down straight away because they have become physical and it takes a bit of physical a little bit longer to die down before they go away.

It goes back to the stillness again. Takes a little bit longer. That's the same with us. When the thoughts, feelings and emotions come up, we call those feelings and emotions, it takes the feelings and emotions a bit longer to die down. Not realising they're all caused by the thought or the word. They're not real. It's getting free of the belief of all these things just with a little bit of looking into it and sensing for yourself. Another one is the sun in the sky. Go back and have a look at the sun. It's a little bit like a little bit of a look into it.

It's a little bit like a little bit of a sense of seeing for yourself. You know, when you go outside on a cloudy day, would you say the sun's not in the sky? You know, the sun's not always in the sky. It's seemingly obscured by the cloud. Now the vastness of the sun is so great, do you think a cloud's going to obscure it? In this section or another section, it might be seemingly obscuring it. Over the totality, there'll be lots of space there, there'll be a lot of clarity there. But where the cloud's flinching is, that's a little bit of a mystery. But investigate that and ask yourself, what forms the cloud?

When you investigate, you realise that the sun forms a cloud. Now the sun doesn't know anything about the cloud. It's not out to form a cloud or do anything about it. It doesn't know. Well, the sun is a shine. In that self-shiningness, in the radiance of the sun, what does it do? It evaporates water. The water rises and the sun rises. The sun's essence, you know, is steam, less than steam, you know, water labour. And it cools down and forms, it forms a cloud. Forms a cloud which obscures the sun. So it's the shining, the self-shining of the sun that's formed the cloud which seemingly obscured it.

Now the sun will continue to shine and might cool it down and the condensation of the cloud will form, come down as rain. Then it'll come down as ice, a haze, a haze. And it'll come down as a cloud. And the cloud will rise and it'll become, from that subtle no-thingness is formed into something solid. Just like the spirit, like the thinking. Spirit is essence, it becomes a bit more substantial, becomes word or thought or concept, becomes feeling, and then the feeling will become emotion. It's all caused by that life essence, the thoughts come up, the vibrating energy. So all your pointers, Bob, are to show us who we're not.

So all your pointers are basically showing us who we're not. So the individual, the me, the self-centre, all these wonderful pointers. So what does that show you? It means that trying to get something is useless. What you've got to do is discard. Get rid of all the false concepts and erroneous beliefs we've taken on. Discard it because you're already that. So what's actually being said is that if that's not seen, yeah, but none of those questions are challenged, you stay stuck. They have to be challenged. Including the idea that you're an individual. Starting from it. Yeah. Starting from it. Yeah. A self-centre, an individual, an ego, they're all the same thing with only a different label.

That's why all those pointers were just thrown out there for a while. The water looks blue when you look at it. See? The sky looks blue. The sky looks blue. But when you investigate it, you actually know it's not. So what's being said here is the person that we take ourselves to be, this person that we believe ourself to be, is completely imagined. It's not a real thing. It has no substance. So that's what we're asked to investigate. So if you're hearing my me is imagined and you can't see that, or haven't realised that, and what comes up for you is, yeah, but challenge that.

In this forum, challenge that. Don't be shy. You have to confront it at some point. Also what Bob said, it is imagined only because we know language. So it is really the science would call it a narrative self that comes from default mode network in the brain. So it is basically just a language self. So Bob has this beautiful pointer, what's wrong with right now if I don't think about it? Or who am I if I don't think about it? Or is there a separate me unless I take the thought? So having a thought of being separate me or being the body or being the little human in the head or monkey or whatever, or individual, is just a thought.

Without the thought, there is no separation. It's still, things appear to be separate. There is no two snowflakes or no two clouds or no two people that are not unique. Because that intelligence doesn't repeat itself. There is no blade of grass that would be the same as the other. It's infinitely creative and infinitely beautiful in that creativity. And we are, as patterns, also unique patterns. And within one pattern there is a thousand little selves, the unique patterns too. But it's only the language that tells me that I'm separate. It's only the language, the words, the... the imagery, like imagine, Terry says, imagine, the imagination. And I can have image only because I have symbol representation, which is the word.

So the whole idea of being individual separate comes from learning language, having symbol... capacity of representing symbols with the images, and creating the concept cluster of images instead of just seeing the spontaneity of action. So I think how the seeing, the seeing spontaneously happens. The I don't do the seeing. The me can't switch off the seeing. It's automatic. When the eyes are open, the seeing is there. And the same with thinking. The thinking is just as automatic as the hearing. The hearing traffic outside, hearing the voice inside, is just the automatic functioning. So everything happens automatically. Hair grow, the digestion happens, the thinking happens, the seeing happens.

And now the language or the imagination tells me, no, no, there is a little controller there in the head. And that controller make decisions, choices, it sees, it digests, it grows. Now maybe we can say, okay, I'm not growing my hair. Something else does it. Life does it. But I'm thinking. Well, really, really, if we see that if I am actually thinking, can I change, like Bob says, can I change my thinking? Can I start only thinking positive thoughts? And there is a beautiful movement of positive thinking which strongly believed into existence may even work for a fracture of time. But it will backfire because in a moment, and especially in a moment when the conscious awareness is not here and the alertness is not here or when we're dreaming at night, all the other stuff will spontaneously come up.

Just like the nature has seasons. Just like day and night is coming and the summer and winter is coming. So just relieving ourselves from the burden of responsibility for everything that is spontaneously happening brings up the naturalness and lightness and spontaneity and brings up the heart. From this point, if I stop relating everything, oh, I'm responsible for my negative thoughts, I have to punish myself. If I don't really listen to that commentary and I don't take credit for anything that happens, I have time for other things. I have time to stop. I have time to stop. I have time to see people, to hear, to taste, to touch, to smell, to respond from the space of peace.

And that's a much better place to respond from. So it is really about, like Teddy said, challenging the idea of being separate to the point in which you just see if it could be true that it all really happens spontaneously, just like seeing, hearing. Could that be true? Because if it could be true, let's see. What is my next thought going to be? Can I choose it? Well, even the idea of choosing thought, where did it come from? Did I really choose it? No. And then suddenly it occurs that, oh, my gosh, everything automatically runs, just like the wind is blowing. Nobody does blow the wind.

Nobody does the rain. Oh, yes, sun forms the cloud, but also a thousand other things form the cloud, the water and everything else. So it's really just self-organizing universe. Yeah. It's a self-organizing universe waving the whole surface and it's just expressing itself through every pattern without any personal entity. Or one could say, OK, God does everything. But then I'm not separate from God. Then I have to be that God. It doesn't really sit that label with me, but with some people it does. So just first stripping of the idea of doership and then seeing how much can actually happen by itself. And then soon you will realize that, oh, my gosh, all of it, 100%.

100% is just natural response of this body with the conditioning, whatever it gets, whatever habit patterns it gets, it will respond to whatever show up. And I don't know what the response is going to be. That may be something that I've inherited after my grandmother or so when I was in the womb or whatever. Just some response. But it's not really my choice. It's spontaneous. And that, yeah, that brings a sense of relief and sense of joy. Now the life can be witnessed from that space of complete neutrality, which is not even accepting because nothing needs to be accepted. It's already there. So this is a space in which you find out that you are really nothing.

So how would you object to anything? There is no one to object. So there is no. There is no resistance towards life because there is no one who would disagree with whatever show up shows up. And it doesn't mean that bad or painful things won't show up. All shows up. But there is no one to actually fight with it. And if the fighting comes up, that's just the pattern. That's just a habit. Even animals resist pain. So that's habitual. Resistance may come up, but that's not me. That's not mine. The problem arises with the naming and claiming. You know, so we have a habit of taking ownership of everything.

So the problem arises with the naming and claiming. And when you say that, it's a travelling light, you know. You're watching the action figure. You're watching the hearing, tasting, touching, smelling, not that there's anyone to watch it. There's just the, you know, awareness. Awareness. It's just a travelling lighter and like you said you're more in your heart less in your head. You know and every time an identification with this alleged me or alleged individual or alleged separate entity comes up. It's just a habit. It's the biggest habit of all. You know but you know you're not that. So you go oh there it is. Yeah.

And off you go with whatever other spontaneous action is happening next. And that's beautiful what you just said because the moment you actually look at that action figure and you see that individual doing responding thinking you know. And that is impersonal. When you do that your own body mind as impersonal as something really interesting showing up in the field of awareness that you are. You can't help but you know begin to think. You can't help but you know begin to actually admire it like wow. Instead of judgment and self-hatred and all that resistance or resentment towards why am I not smarter slimmer younger whatever. Now it comes the curiosity and it comes openness and it comes one could say in a lack of better words acceptance.

But it's not even acceptance because. Non-resistance. Non-resistance yeah. And even the idea of loving oneself like who is there to love who. But at the same time. Yeah. You just see something like you see a beautiful rose or you see the little baby laughing or something. You see the beauty outside and you can't help but love it in the same way you actually you can see yourself as impersonal pattern unique pattern that is quite amazing. It's quite mind blowing when you think of how this one came to existence and how this one come to express and how this one is capable of communicating speaking and.

And it is not me it is a pattern. So now the natural sort of. Appreciation for the appearance comes up. And it is all just to be appreciated that's the only way the awareness can actually love itself through through the appearance through through the costume that it gave itself because the awareness doesn't have any eyes or or ears or or anything. It doesn't it can't experience itself because of the appearance. It doesn't have. It doesn't have eyes or ears or anything. It doesn't. experience itself because it's beyond any qualities and it doesn't... So basically it just dreams itself a costume. So in the book I Am That which was written by people like us sitting around listening to Nisargadatta it says in its unicity it can't know itself so it manifests as phenomenon.

Exactly. And that's what Bob was saying that the Buddhists call it emptiness is form. And Bob has this beautiful, I love that one, when you say it, the one essence. One essence forming, shaping, vibrating, patterning into everything. It's just the same way like we have the wave and certain frequency of the wave becomes sound. Other frequency of the wave become light. Yet another frequency of the wave become microwave or x-ray. Whatever. And the spectrum is infinite. We can only capture certain part of that spectrum but that spectrum forms everything including the atoms, the subatomic particles vibrating, dancing into a solid matter. And this is again what we perceive as solid matter.

So this is how that one, that one life brings about infinite diversity of mind blowing beautiful shapes and forms and patterns. One essence. Yeah. We can even say it's not even essence. Essence is like energy or it's nothing. Kat, I was going to say, they come up saying the key, they're seeing first. Exactly. The other thing that really helped me is I had a big assumption because the assumption was this. Yeah. And that helped. But that was some of the challenges I had. Beautiful. I want to comment on that. Yeah. They, yeah, they're profound insights. Those are, yeah, those are insights that take you all the way home.

Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. OK. Yeah. Because if there's thinking. To a place you've never left. Place you never left, of course. If there's thinking but no thinker, where's no you? And yes the patterns seem personal. That's, that's a habit relating, you know, for whatever 10, 20, 40, 50, 60 years, we relate everything to that imagined self-center then the, that becomes the most predominant habit. Just having it personal. That would keep the whole structure together, the habit. But once questioned, it will still look like sea will still appear blue. It will still look as if there is an individual or it may still appear that there is someone taking decision.

But you can't make yourself believe in that again. You just can't. Therefore you can never feel guilty or you can never feel that anyone else is guilty of anything because nobody is a doer. Even a criminal is not a doer. It's a product of the environment in which it grew up. And it didn't choose the environment. It doesn't mean it shouldn't be locked up, of course. It doesn't mean it shouldn't be isolated. That's also the universe creating the system which isolate dangerous individuals. But I can't hate them anymore. I can't blame them anymore. Because they innocent. Victims of the whole universe playing out. They're not even victims because they're not there.

But yeah, that's that may appear to be so. It feels this way. And I think it's great when you see who you're not and patterns arise. And you know, in the days when you really believed you were separate, you would be dissipating your energy. Referring to that separate. Separate alleged separate self. And then when you see who you're not, there's a here there was a gradual recognition that or a cognizing of the actual emptiness. And so the emptiness became more attractive than the than the story. And so Bob used to say to me, be warm towards it, love it, give it a little wink and a nudge.

I really understand what that means now. Because, you know, I'm not. You know, you know, it becomes so disinterested in in the story. It becomes so disinterested in relation to a phantom. You know, there is a disinterest here in relating to a story. I was at a funeral yesterday and this dear friend of mine passed away who who was totally, totally in her story about herself. And everybody you know, who. Was. Yeah. Yeah. close to her were also in that story about her and you know their their relationship to her and um yeah and um it's it's sad you know that people are trapped trapped in a story an image they have about themselves and dissipate their energy and get sick and you know leave earlier than they should because they've dissipated that that lot you know that pattern of energy by uh relating to a false center and um it was just so such a freeing thing to be there you know because uh it was yeah it was just really obvious that um that and and kind of there was a sad feeling present uh because you know you think you know the life would have been so much more enjoyable had they realized who they were not yeah you know yeah the suffering the psychological suffering that is that is what bob is constantly pointing is unnecessary the pain in life comes up of course we can see animals they don't have sense of separate self because they don't have the default mode network in the brain so they don't have narrative self the animal doesn't comment every step it takes oh i'm gonna go to the left i'm gonna no it just doesn't do it we do it because of the habit and from that narrative from that commentary comes the suffering because that very same commentary will tell me that i'm not smart enough tall enough young enough whatever and it's gonna tell me also the story about what other people think about me and if they don't like me or don't accept me i'm gonna be rejected and i'm gonna be cast away from the society but because that that narrative self is the only problem that we ever have it's easy to see that i am not the voice in my head because i'm hearing it i'm the space in which that voice is being acknowledged as being known of or so i'm aware of it but the pain is inevitable animals break their legs they get wounded people get break legs they get wounded they get different diseases there's there are challenges in life but now if the wounding happen or the pain happens it can go into a place into a space of curiosity of the sensations coming up with it or the contractions in the body coming up with it or the breathing changed in coming up with it but without the commentary without the resistance when bob was saying oh i don't want it i don't want it to be there what you know this this commentary that wants what is not and doesn't want what is it's like a hopeless fight with reality whatever is is already there and it's like a hopeless fight with reality whatever is is already there whether i want it or i don't want it it is there so if i'm gonna fight with that if i'm gonna because i had recently i had an accident and there was a lot of pain so i can relate to this story if i would be fighting and i remember because i had very similar accident on the motorbike 10 years ago and at this time of my life i did not have the understanding that i do have now and and it was completely different experience in those two very similar wounds how it goes with the habitual resistance because habitually we are wired to have more pleasure and less pain that's why at least me i wanted to chase enlightenment all my life because it was unity consciousness endless orgasm and pleasure that was supposed to come with it which is not the case the truth has nothing to do with experiences that have beginning and an end experiences are fantastic but the truth is so much more simple and so much more basic than the open and the pa usable experiences and at the same time the resistance that comes from narrative self from not wanting what is is totally avoidable when that narrative self is seen for what it is the conceptual image the image made of uh of past memories and experiences and conditioning when this one is seen through even if it appears still to be in the picture is laughable it's just it's laughable and very soon it stopped rising its head it's just stop commenting it and what jane was saying the love for the truth instead this this longing for the even longing for the unity consciousness which is an experience which has beginning and an end because if anyone was to stay in the unity consciousness and and being incapable of experiencing any boundaries that obviously there would be no functionality they wouldn't be able to find the bathroom or anything so those experiences are coming and going but even focusing on the on the love for that being or love for that truth is much it it grows much more attractive to the story what jane was saying story about poor me and that shifts the focus and that brings so much more lightness i really got your question yeah tennyson tell you that closer than your breathing nearer than your hands and feet i think you had a question too far oh no no anybody who's not existing right now confirm it to yourself no i'm existing anyone is not conscious anyone is not happy to be we already are then you're gonna forget it and that's what the sagarata's teacher said whatever can be remembered or forgotten is not you don't worry about that no not at all that's exactly this morning that's exactly right this morning i went five seven stations further that's a little bit late so i shouldn't be worried about that i lost my memory no no no oh that make us feel terrible but it's okay it's okay it's okay it's a bit of relief saying that it's not me it doesn't matter yeah who is it that somebody got in the way not not anybody it's the whole world look if you if you miss the station there was thousand little things that contributed to it maybe the fact that you didn't have a strong breakfast or something i don't know maybe sometimes there is a little bit of a fog in the brain if you let's say eat sugar or something it it comes it may be one of the factors another factor or maybe something i'd like to say is that you just got distracted your attention in the train and you just got you know like thousand little things the whole world dancing into the point in which you lose attention in the vital moment and you go somewhere else and now what happens you're gonna rehearse the worry okay now i'm gonna just worry about it for 20 minutes so tomorrow i will have a strong habit for worry and i will look for another thing to worry and i'll become a real warrior on the way back i was just definitely pay attention to every single station and when you said last time maybe it's missing magnesium something from my body some vitamins or minerals i just read about this lady monk who ate only potatoes and turnips for 12 years and it seems like she was saner and healthier and more enlightened than anybody so why do we so worry about how many calories how many calories what should we eat and what shouldn't we eat because clear she seems like one of the most wise women in the world she went to teach the world after those years so beautiful you shouldn't worry so much how many calories i think it's definitely great not to worry less seriously about this potatoes and turnips and it should also show on the picture there wasn't you know anything that made up by her mind it was for real just she had a little pattern probably the size of this room with i think potatoes and turnips they must be very so from now on we know what we eat to eat bob was actually on the diet for six weeks couple of times just grapes and nothing else and believe me till today he loves his grapes he didn't get sick of them yeah it's yeah there are a lot of people who don't eat that much and if well ultimately the world is dream dreamed up so perhaps you know there is a level of of understanding in which you don't eat and you still survive who knows but it's not good for everyone you know but she was young she was young she was in her 20s when she went out in tibet on the plateau really high somewhere and was meditated for she planned it for 12 years and she seems like she did your sad guru the inner guide if you are resonating with this one then you may find yourself following it if you resonate with something else you may find yourself following something else and it's really no like to saying oh it is good for everyone we don't know because everyone is unique pattern you know no two snow snowflakes what we believe it's more best of belief yes what bob says i love what bob says about belief can you repeat that bob yeah that little thing you say about belief belief is not accepted unquestioned unquestioned acceptance in the absence of reason acceptance of an alleged fact without positive knowledge or proof again take care so time's caught up with us yes beliefs can be questioned you can be free from the beliefs you can find yourself following one or the other and without taking credit for it it's just all resonance will guide you where you need to be but who can make yeah a really good belief it's just but the key thing you've already noticed don't worry life will look after itself you know like if there is a strong belief that that brings you to eat certain things or do certain things you may say okay the body is following it but it's none of your problem you don't have worry about that because worrying only creates the habit of more worrying it's basically like yeah like you know you're smoking cigarettes you practice and you get addicted now the worries you practice you get addicted even though you worry more to quit yeah like someone trying to follow something yes yes someone trying to do something yeah as opposed to so it's just another it doesn't matter whether it's potatoes and turnips or sitting under the boni tree that everybody thought must be how you get enlightened because it's what the result was for the foot it doesn't mean anybody else is gonna get that from sitting across make it under a tree exactly because it's not that it's the visual thing and it's the phenomena that's being identified yeah Tony can you wave your hand a little bit because just just five minutes so she finishes the sentence because it's hard to hear and this is important what you say yes exactly this is this is this is true the moment the action is still the seeker looking yeah for someone trying trying to fix something get something and get something to make themselves into something that's better or happier or more enlightened absolutely so it's no different it's just yeah it's not the way it is way it's totally not the way and at the same time the same action can happen without any credits taken exactly it's just the flow just the body flows towards this and that and without any story about it exactly yeah that's a very good distinction and important one because you have to have a someone to have a belief even yes yes so for for me just being really in this ocean of love for a person year and a half was it just random random happening I don't plan nothing again it was the whole universe it wasn't your action it was everything it was the every single frequency every single setup because there is no separation the world is all connected it's like one girl came here once and show us put the blanket over her hands and just pull out the part of the pieces of the blanket and the whole of it moved so the whole universe created that movement and that and that blissful state in this particular pattern and in many others in the world it wasn't you that you did something good or you did something bad it's the consciousness or awareness that you are ultimately you are that space of feel of love that field open field of love and acceptance but now you think you're not you knew it for one and a half year and now you created yourself a little costume and you believe no no I'm this now I was the expansion but now I'm not so question the belief that you are not it because it doesn't seem this way I know but it really is that one belief that keeps you from experiencing that being field of love again just that one belief you one thought away I know I have a weakness I know it's a strong and it's convincing and it's taught it feels like absolutely real that's the point that separates me from it that yes I know that that's how wonderfully creative and effective that beautiful field of aliveness is that is who you are it when it creates something it looks so real look in the mirror it looks like the body is so real so solid so substantial so separate that's the point same in the dream when you dream at night trees look real you can climb them but they not and thoughts are not real either keep looking in keep looking into see who you are when you don't think that thought who you are when you have no thoughts in the head are you separate yes that's the thought I miss so much yeah that's a thought but if you move that thought aside and see what do you know about yourself without any thought nothing I don't know not you without it exactly exactly and that nothing when you stay with that nothing it will start blossoming into love that very nothing because for the head it is nothing but for the core of your being it is love it is a blissful aliveness if you look in the head there's just nothing but stay with it it will slowly drop into the core of your being and it won't be nothing anymore it will be a lot you know you remember oh I wanted to remember that I just I still feel something something so interesting that so comfortable somewhere around yeah it's not far really not far it's like I'm mostly I want to wrap it around me again yeah it's almost okay I'm gonna just Bob say goodbye and I'm gonna wrap it up because it's people are rushing to go