Sailor Bob. Nonduality. What is it without label? 8 Dec 2019

and we are all things as far as that's concerned. We put names and forms on ourselves and everything else in the manifestation and the patterns, shapes and forms, we put these words on them or labels on them which discriminate them from the one essence. When we call it Advaita or non-duality based on the Hindu tradition of Advaita meaning non-duality translated means one without a second or not two. It's deceiving the many all around you in all the sort of manifest things including yourself and everything else. It seems to be myriads and myriads of different things. But all the things are in reality are no thing all based in that cognising emptiness, what they call in some of the terms of cognising emptiness.

Cognising means knowing or aware of, being aware of the emptiness. And the Buddha pointed that out a couple of thousand years ago when he made the statement that emptiness is form. He turned around the other way and said the form can be nothing other than the emptiness. All these things are forms, patterns, shapes and forms. Which in Hinduism translated existence is consciousness, bliss, nama, rupa. Anyone who is not existing right now, no you say I'm existing. Anyone who is not conscious right now, no you say I'm conscious or aware. Anyone who is not happy to be right now, well none of you would want to be dead right now would you?

So you must be happy to be, so you're already that existence, consciousness, bliss. And we lose sight of it, it seems to get some skews, we put the nama rupa, the name and form on it. The name I'm Bob, form I'm this body, mind, entity. That's nama rupa. And they say that the name and form are maya. Another term for maya is illusion. Illusion is that which appears to be. A phenomenal manifestation. And you'll see that in the dictionary, a definition of phenomena is that which appears to be. Another word for appears, it seems to be. Now this manifestation, you, me and everything seems to be pretty real.

From as far back as you can remember. And you realise you must have been, you don't remember your birth. So you can't go back that far. Not with your mind anyway. And you don't remember anything until you learn words. At about two, two and a half, somewhere around that. And so every word you've ever spoken, or ever likely to speak, has been picked up along the way. If you weren't born with it, you had to pick it up and learn it. And you learn when your parents fussing you around, you said your little Johnny or your little Billy or your little Nancy or whatever. And your good girl or a bad girl, or a bad boy or this, that and the other.

And you learn other sensations that come upon. What's your neighbour, a parent's label for you. A bit of a tantrum, that's anger. Another one's fear. Another one's anxiousness, depression, guilt, shame and remorse. All these labels are gone. Which we've taken to be real. Now those things don't last. They're all sensations. Which are translated, they come and they go. They're transient like everything else. The transient means change and everything is changing. Constantly. And look at that and you'll see, you'll realise that you haven't got the same body you walked into the room with. Now it seems the same, doesn't it? That's me, of course. I'm this body.

But it's not the same body. Because there's thousands of cells dying in it right now. And being replaced. So you see the transience is going on there. The change is happening. And you notice that when you look back on your body. And you realise you haven't got the same body you had when you were a little child. But as you've gone along you've learnt more words. And added them onto this conceptual image. So we've got now a conceptual image and a concept is a mental construct. All your concepts are words. Just mental constructs. Formed by vibrating energy which we cook. Which forms, which comes from the sounds.

The silence comes out. The sound comes out of the silence. The movement comes out of the stillness and the emptiness. There's this, there's vibrations in that space like awareness. And the patterns form in that emptiness. Now the form can be nothing other than the emptiness. And the emptiness is the form. So the Nama, Rupa, the Naaman form are fiction. And that's where the so called seeming ego comes from. The fictitious belief. That we are this person. Look at that word person. Did you know anything about a person until you know that word person? Persona comes from the ancient Latin. Meaning mask. So we've taken it to be what we are now.

This persona. The mask. Which is a conceptual image I've got. And it is a dead image. Because if you've got the same image about yourself as what you had yesterday or last week. It's constantly transient isn't it? It's constantly changing. But we go back and relate it to past events, experiences and conditions. And we think there's mask. Which is just a vibrating energy. Which forms thoughts. Patterns, thoughts, images. And Shakespeare tells you that. When he says there's nothing either good or bad. But thinking makes it so. So if you're thinking. Realise what you're thinking right now. You form mental images about yourself. And you're thinking about it constantly.

Concepts, ideas and images. But are you a mental image? And the saga tells you the same thing. When he points out that nothing can trouble you. Except in your own imagination. Now break that word imagination down to image in. Imagine. And you realise when you look at it. That's all I'm doing. I'm imaging in this, that or others. As soon as I see something. I put the label on. Well that's the chair. That's the carpet. That's you. That's me. I'm labelling all these conceptual images. And we take the word to be real. But when you investigate that. This is what we do. You need to look at these things.

And see in the investigation. If they're false. They'll fall apart under the investigation. Now you've got to recognise what's left. If all the false images or beliefs fall apart. You must be left with the truth. Because. And that's another scriptural saying. Know the truth. To not know the mental image really. But to know the truth. And the truth itself will set you free. What will you be free from? You can only be free from the belief. That you've had about something. Now you've got to recognise. Like you go down to the ocean. I'll say. Give me a bucket of blue water out of the sea.

And you've investigated that. And you'll know. You'll never get any blue water out of the sea. Because the sea is not blue. Now it appears to be blue. And you'll still go down and recognise. Oh what a beautiful blue sea. But you know the truth about it. And you're not bound in that belief anymore. Now it still appears. To be so. Until it was investigated. And you saw. by pulling the water out in the bucket, there's no blueness in it whatsoever. The same with the blue sky. They call this space-like awareness. Awareness of the basic space of phenomena. If you look at the dictionary definition of phenomena, the definition of phenomena is that which appears to be.

So it's a phenomenal manifestation. And it's all appearance, all Maya. Appearance or Maya is illusion. But we've taken it to be real. Instead of this, you're the body, I'm the mind, innately, already innately you know that you're not the body. Because don't you say my body, my mind. If you're saying my body, my mind, you must realise this body, if it's my body, if it's my body, if it's my mind, who is the me or the mind that it belongs to? Is it the body's mind? Or is it my mind? Or is it just what we call minding, sensations or feelings? So when you look and investigate these things, and know that the false cannot stand up to investigation, they use other metaphors too, the blue sea, the blue sky, the rainbow in the sky.

When you investigate that, you can see that it's not the mind. It appears to be colours in the sky. You go out on a cloudy day and look up at the sky, and there'll be a bit of rain about, and you'll see what we call a rainbow, colours in the sky. You can't say they're not there. But they appear to be there. And when you investigate that, you'll see what the rainbow is, it's just the sun shining through the mist. There's a mist in those clouds. The sun will shine through and reflect on this seemingly blue sky, on the blueness of the sky, which used to be blue, and break up into colours.

Just like in that window over there, I've got a crystal hanging down in that window. When the sun comes around to the west air, it'll shine through that crystal and form colours on the wall. Just like little, they're not bent over like that. Little rainbows with little colours about that big or so and so. It'll be very bright as the sun's brightening through them, and we'll be all hated. But you can't try and grab a colour off the wall. You can't. Why? Because it's not really there. No, it appears to be there. And that's what we've got to understand about all this manifestation, and yourself included.

It's all appearance, all seemingly so, but none of it is the actual, it's all actuality. So when they say it's all no thing, and that's all the manifestation is, is things, what we call things. You and I are things, which we put the label on with each human being, we're pattern shapes and forms, the tree, the flower, and everything. And you know that in our language, innately, that everything is a chair. Not everything is a chair, everything's a thing, which we put the labels on. And can some thing come out of no thing? Well, it can't. So all this manifestation, how it's seemingly very real, substantial and solid to us, and you think, I am that, it is really no thing.

Really only pattern shapes and forms. Now there's a mirror behind you on the wall there, you look in that, and what will you see in that? See, reflect, what you call reflect, is reflections or images in the mirror. Now you can't say they're not there, but go up to the mirror and try and grab a reflection out of it. What will you grab? You'll only grab the glass. You won't grab the reflection because there's no, though it appears to be in there, there is no reflection in it. And that mirror is reflecting everything. It's reflecting the space, the emptiness, the walls around behind it, and the things on the wall, and the things in the room.

Everything are like images, mental images. Taking the mirror out of it, taking this thing we call mind, which you know, like you know that's my body, that you must realise you're not the body, my mind. Maybe you're not the mind either when you question it. And when you question my body, you know, and you know innately you're not the body, because you say my body. When you investigate that, what's the body made up of? You'll realise this body is made up of elements. Elements which are nothing but energy. Made up of earth, air, fire, water, space. Just like the elements around you. The space, the trees, the air, and the earth, the water, the elements around you.

And this body is made up of all those elements. And if you think you are this body, you're a separate entity or an individual, try and separate yourself from those elements. Stop breathing. See how long you'd last without that element air in your body. Take the water out of your body. The body is 80% water. If you haven't got that element water, how are you that element water? If it's not in the body, you'll soon get hypothermia and die. The body temperature, which is the fire or the heat that's heating the body and keeping it alive. If that's... Yeah. Here's some of them. If... If you didn't have that element, you'd soon get hypothermia.

And that would be the end of you. So you recognise you are not this body. There is the man himself. The being himself. Anyway. So you see, when you look at it generally, you're not this so-called body of something. You are all these seeming elements that are vibrating and forming the pattern or shape or form which we call the body. And the body can be broken down into subatomic particles, into pure energy. So... And I call that energy the... ...activity of knowing. Intelligent energy. The activity of knowing. Energy is an activity. It's a movement. It's something that's vibrating and moving. Even... When the words come out...

And just a... Just a sound. Didn't they come from a sound? Which is a vibration. And the word comes off the sound, which was... But we put labels or names on them. We've taken the word to be real. Well, show me a word that is real. It represents... It always represents something else. It's a label, isn't it? You went into the Myers and bought a shirt or a dress and walked out with a label, you wouldn't be too happy about it. But that's what we do. We take these labels to be real. You know, this body we believe ourselves to be, where did the labels come from?

Well, you learnt language, didn't you? Or your parents learnt words. And your parents told you your Bill or your Jane or your Bob or whatever your name is. And you learnt words like I and they. So I am Bob, the Australian. I'm a good fella or not so good. Been a bad childhood, a rough spun. It's been... The parents treated me badly or I got into all sorts of drama. All these conceptual images are added onto this I. I. Just a single stroke. I. Me. It becomes me. I. And that's the first and primary thought that comes out when you learn words. I am. And you realise that I am.

And the first thing you say, well, I'm this body, I'm this mind. Well, you don't even know much about that when you're a little child. But I am Bob. Well, better to tell them Bob, you know. So that's my name. So I can start believing that this is what I am. I am Bob, the Australian guy, the good fella. And I'm not a good boy or I'm a bad boy. Whatever they told me, I'm anxious or fearful. And form this conceptual image. An image made up of concepts which are mental constructs. Mental constructs or words. And we pointed out the word before, or I don't know whether I did or not, but I thought I'd have gone, but the word is not the real.

Take the word water. Can you drink the word? Can you swim in the word? Will you drown in the word? You know you can't drink the word water. You can't go and dive into a pool of words. It doesn't last too long. Break your neck. Can you swim in? You can't swim in the word. So the word's not the thing. So what's this word I or me in which we've added all these other concepts on Bob, I'm an Australian, I'm a person, I'm a good boy, I'm an individual. All these things made up of words. Am I that word conceptual image? Well I've believed myself to be that.

And my parents believed it. And their parents believed it. There's nobody ever questioned that. There has been people down through the ages and they've formed great religions around that. But they lose sight of it and distort it. And so, you know, the word's been passed along all the way through and it's still there today in some of the great traditions but a lot of it's obscured. It's not seen in its natural, ever fresh presence awareness. In the actual knowingness that I am. Not the thought, without the thought that I am, but the sense of presence. And anyone who is not aware of being present right now, in this minute, not what I was yesterday, or not what I will be tomorrow, but what I am right now.

Am I unaware? No, you don't have to be a Rhodes Scholar to know you're not unaware. Am I in the past or the future? No. I'm actually here in the present. And presence, when you look at it closely, means pre-sense. Prior. Can you break it down? Prior to a sensation or word or idea we got. That's pre-sense. Before the senses come around in this presence awareness. That's natural awareness. Try and get away from it if you can. But we think we've got to become aware. Awareness is it. We've got to become aware. But awareness of that beingness, not the pattern, shape and form, is bliss.

That's another way of putting it in a sense. Being, knowing, loving to be. Or awareness of being is bliss. How you're happy to be. So, again, it all points to this conceptual image that we believe ourselves to be. When you learn the word I or Mom, you make yourself to be a person, persona, a sense. You've got a conceptual image or a mask. But are you that image? And when you take, you know, I'm Bob the Australian, everything becomes relative to that conceptual image. And relativity implies other than me. It's dualism. And that's what we're looking at. See that this idea of dualistic manifestness today is false.

It can't stand up to investigation because it falls apart. So when we learn me or I, instead of saying that that's just a name we put ourselves, we say, take the I to be personal. I am this person. I am this mask. But are you? Are you a conceptual image? Or are you the life essence? If you take that life out of the body, you've got a corpse. What's that corpse like without the life essence? Before it starts to break down, it's got eyes, got ears, got heart, lungs, before those organs are starting to break down and rot away and disappear. All the skin cells, all those cells are still there.

They break before they break down. But without that life essence functioning through them, the intelligence, energy, or activity of knowing functioning through it, the corpse is going to get up and say, I'm Bob, or I'm a good fella, or I'm a bad fella. It doesn't. I'm going to do this, I'm going to do that. We put all the concepts on and think we, talk about past lives, future lives, and all sorts of concepts and ideas and events we put on it, you know. I'm going to come back and not recognise it. I've been here thousands of times before. You have been there. The essence that you are has always and ever been there.

The manifestation forms out of that essence that you are. But you're not going to come back as a person or an individual because you never were one in the first place. It's an erroneous belief we've taken on. And they call that in the scriptures ignorance. It means not that we're dull or stupid. It means we are ignoring our true nature. And focusing into the believed in concept. That seems more real. So when we learn words, at about two or two and a half, you can't remember your birth. You'll say I was born, but you don't know anything about your birth. Why? Because you didn't have any words at birth.

How could you say I was born? And you don't remember what went on then because you can't discriminate it without the word. And you were nine months in the womb before you came out of the womb. What words did you have in the womb? You were kicking in there and breathing when you were going along with life. But there were no words there. So every word you've ever spoken or ever liked to speak has been picked up along the way. No words you were born with. And you can't say I was born. You didn't know you had a beginning until you learnt words at about two, two and a half.

Somewhere around that age. Some of you might have been a bit smarter and learned it earlier than that. Some of you might not have been so smart and took a bit longer to pick up the words. But we've certainly picked them up and taken the word to be real. And this conceptual image now is what we think we are. We, Barbed Australians, we call it my self. But read the scriptures and the scriptures talk about the self. It's the one self. Not personal self. Not many selves. It's one self. Atman or self. It expresses patterns, shapes and forms of everything in this manifestation. And that's the Mahavikya, the great mantra.

I am that. I am that self. Not Rob. Not this body. Not this mind. I am the self. But now we've got my self on it. Still it seems the one self. So we go along with it and take ourselves to be the personal selves. I'm above the Australians. This is my self. But that's not your real self at all. That's only a conceptual image you've had which the energy of belief has got. So we've got all these concepts and with that comes the fear, the anxiety, guilt, shame, all these things come up. It's my self. And we suffer accordingly. We suffer because of that belief.

I pointed out before, have a look and see if belief is the actual. Investigate. Look up your dictionary definition of belief for a start off. That'll give you a bit of an idea when they tell you it's an unquestioned acceptance in the absence of reason. You've got this capacity of reasoning which has developed in you now. But if you take yourself to be this personal self, me, you haven't questioned it and have accepted it, haven't reasoned it out. So it's taken to be real. And it goes on to say it's an acceptance of an alleged fact. It's been alleged that you are this person. You are this individual.

By your parents, schools, society, and yourself, all your peers. And we start believing in it ourselves. And so we believe ourselves to be this person. Acceptance of an alleged fact, of an alleged fact without positive knowledge or proof. Have a look. As we say again and again, the false cannot stand up to investigate. So you need to investigate and have a look. Am I this body? And in 8-Levels I said before, you know it's my body. Who's the me or the my? Who's this body? Is it that personal self? When you say my self? Or is it the one self that's rolling the earth around the sun?

Causing the seasons to come and go? Causing the planets to implode and explode? Causing tsunamis? Everything to vibrate in different patterns, shapes and forms? That's that one essence that's doing everything. It's not a me or a my that is doing anything at all. We've ignored that fact and focused on it and reinforced it. That me or I. Reinforced by our parents and our schools. Everybody around us. There's 99.9% of the world that's coming from that self-centred or a re-form point. So you step out there and they say, if you might have seen a bit of clarity here from over the tower, if you're not watching it, you step out there and they drag you back into it straight away.

Somebody will call you an arsehole or something nasty. You're up in arms or this, that and the other. And you see, you need to stabilise in that sense of presence or awareness. That stillness. That silence. Stabilising that. You'll realise it's quite easy to stabilise. What happens when you go to sleep at night? Well, there's the sounds and the movements and the activity then. It's happening. You're breathing. Your heart's beating. Ear and fingernails are growing. But there's no personal awareness of it. It's happening. It's keeping that body, mind going. The actual reality that you are. Really. Unless you're cockatier in the night. Then you realise. Well, you won't realise anything of it because you'll have nothing to realise it through.

So that's what we need to look at and investigate and see if we are not this person. It's impersonal. And they tell you that. Impersonal. It doesn't belong to any person. It is the totality. And it can't be separated. It is the absolute. It is the great perfection. There are different labels they put on it. You've got a concept of absolute, I suppose. What can you add to the absolute? Absolute means it's the actual totality. You can't add the smallest or the lightest thing to it. The minutest thing to it whatsoever. It would mean it wasn't the absolute if you can add something to it.

What can you take away from it? The smallest, minutest thing can't be taken away from it. It wouldn't be the absolute. So realise that. If you are the absolute, you are the absolute totality. Not a person. Not a separate entity. Not an individual who's suffering, painful, unhappy and sad, depressed, guilty, remorseful, jealous, envious. All concepts we put on the absolute and the energy of belief has gone into it. Because nothing can live without that energy of belief. And the belief of not being the actual. When you say the belief is not the actual, you're going to put energy into the belief that I am this person.

I am this individual. I'm Bob the Australian. Anymore. You're not. You're going to see it as it is. Just as it is. Is is not was-ing. Or not will be. It's what is in this immediacy. They try and tell you and describe what is by saying it's unaltered. It's just as it is. Nobody to alter it. Nothing to alter it. It'll alter by itself. Unaltered. Unmodified. You can't modify it. Uncorrective. Without trying to alter it, modify it or correct it. Leave it as it is. No preference. No partiality. No comparison. They're all labels we put on which divide us. Try that out and see. And you're left with what is.

As it is. And that is constant change. No duration to it. Just the same as time. Which you think has got duration. A billion light years ago was a long time ago. That's duration. But if it's ever fresh, non-conceptual, ever fresh presence awareness, as they point out. What non-conception means without a thought, without a concept. Ever fresh means it's actually this presence, pre-sense, this immediacy right now. And then awareness. A knowing awareness. Presence awareness or knowingness. That is what you are. And the person to fix you, do you need to keep it there? Just discard it. Let it go. But the problem is, when our parents tell us, we love the Australian, you go to your religion or whatever it is, you're a separate entity, you're a sinner, you're no good.

You've got to become whole or complete. You're trying to make a separate entity an individual, a person, a person of a different identity. You're trying to make a person of a different identity. And then you're a person, whole or complete, when you're already whole and complete. And you're trying, that's what you're doing then, you're trying to become. And as it is, you're a pure being, you're just being right now. But you call yourself a human being. That's the worst one we put up with. After all, I'm only human, I can't do this, I'm only human. We put more limitations and boundaries on ourselves. We call ourselves a human being.

And if you call, and we come to believe in a higher power or a greater power, what we call God, and that God is a supreme being. That's going to beat us up if we do the wrong things, going to tell us what to do. All these things on it, we're going to, if we don't do the right thing, we're going to frustrate him and he, and we're going to go to a place called hell and all this other stuff. So take that label. Take the label supreme off. You're left with being. Take the label human off. You're left with the being. So the word labels or the concepts have discriminated the pure being.

Can you negate that beingness? You can't and that's what I pointed out in the Satyagraha. Being, knowing, loving to be. And you're being right now and you're knowing right now, and in effect, and you love to be right now. So aren't you that already? So now we've got the idea we're going to become something. We've got to kill this human pattern off and become something. If we do this retreat, if we do this meditation, if we read this book, go to this teacher, we will become something. But becoming implies a future time, not what is right now. When you investigate time and see that time also is a mental concept, you ask yourself, is there a past if I don't think about it?

What can you say without a thought? Can you say there's a past or a future? The word is not there. But you are, the essence that you are is there without the word. And then you'll say, but I was in the past. I'll say, really? Go back and live yesterday if you're in the past. The past is gone. Go back and live a moment again. Go. Come and live last week, last year. You can't go back and live in a moment ago, but you can recall it. You can recall it with a memory. Now any actuality you're giving is when you're recalling it right in this moment.

If you're not thinking about a past right now, is there such a thing? The same with the future. You can anticipate and imagine a future. But you can't live a moment in the future. You can't anticipate and imagine what I'm going to do when I leave here or go down the cafe, or go down the cafe, or I'll go here, or I'll do this, I'll do that. All imagined about some conceptual future time, which is happening right in the immediacy of now. And people will tell you in some of the scriptures, you've gotta stay in this now. I'll say try and get out of it.

When you look at it closely, you've never been away from this presence, this omnipresence, this total presence. Isn't that the actuality that's happening right now? happening right now. Now you look back on that to when you were a little child and there were things there that you know happened there, that can be brought up and remembered. So you realise there's something there that's been with us, believed in me, all the way through. Something there I can't put a grasp on it or something, but there's a knowing there. There's a knowing with you what happened with your little child, not before you're a little child. And you learn words of course, because you wouldn't be able to remember that.

But since you learn words, the first things that happen here and when you're a little child, a lot of things that are stored there in the body, in the memory. And that's where we form the mental concept about ourselves. It's based on past events, experiences and conditioning, our dead image. And we think we've got to get rid of this dead image. And then when we come, when we come and realise, we've got to kill this dead image off the first hand. We're not realising it's a dead image and an image of that. We take them to be real. Before we ever become realised or liberated, we've got to kill this image off.

And that's where we go about trying to get rid of it. Trying to kill it, the self-centred ego, which is dead, doesn't even exist. When it comes about, you know, me believing, we believe that we are this person. With that belief comes a sense of vulnerability and insecurity. Now we've got this mental image. I'm Bob the Australian. The little child doesn't know what that is out there. That doesn't fit me. He sees other things out there. Before he's seeing everything as it is, before he learnt words. Now he's learnt the words and that's not Bob or that's not little Johnny, that's not me. So naturally when you know, see something that's not me at that age, you feel very insecure about it because you're not sure what it is.

It might kill me, it might destroy me, I don't know. The natural fear. And with a sense of vulnerability you feel vulnerable and insecurity and vulnerability. And that's when our search actually starts. Because we try to make this insecure and vulnerable image whole or complete. Not realising that it is separate and it's transient and it's got no reality to it whatsoever. It's just a conceptual image made up of concepts. We go on the so-called spiritual search. And it goes on and on and on forever. We do the practices, we do the meditation. You see you're starting from behind the eight ball straight away. Because you're starting from a conceptual image that you're not.

Trying to get beyond that and become one of the truth. And that's when you start from the fact that you are already that whether you know it or not. You start to think that if you're already that I must be the one. No other. Whether you know it or not. But when you start from me, oh I've got to become something, I've got to get rid of this, I don't like that and that's not good enough. And this conceptual fear, anger, depression, guilt, shame, that's how it functions. Sensations come in and out of them. Sensations are feelings. And you'll realise when you look into that that thought, feeling and emotion are one and the same thing.

Three different aspects. Just like they're out there in nature. Three aspects of steam, water and ice. Steam is condensed water and you don't even see it when it's first coming out of the spout of a kettle. When it gets a little whey, when it gets the cool air, it cools a little bit, it becomes steam. And steam will cool a bit more and it'll become liquid, water. And a little bit further it'll become ice, solid. So that's when you understand this, we call it spiritual material. Divided it. But spirit doesn't know matter. And matter doesn't know spirit. Why? Because they're the same thing. Spirit is a very, very subtle vibration of the energy.

It becomes a bit solid and it becomes matter. Like blood is very liquid. What happens when it cools, congeals, it sets as something solid or matter. So when you see that spirit and matter are one and the same thing, and we try to change, get rid of the matter, try to hold it in, we try to leave it as it is. You know that its very essence is the spirit, if you like to break it, the spirit of matter. But it's the one essence appearing, patterning, shaping and forming. I use the term no one-ended stick. You've got to stick any stick. And if it's a stick, it'll have two ends to it.

There was no one-ended stick, you know, in the first time. So if you've got a stick, you know, if we've got a stick, you know, you might like one end of it, it might be useful, the other end you don't. What, it's not so good. So when the mind functions that way in the pairs of opposites, good, bad, pleasant, painful, and that's the only way it can function, in the vibration that's vibrating in those terms, good, bad, pleasant, painful, happy, sad, loving, hating, positive, and everything, watch your mind and see if it functions any other way. And the boundaries and limitations we put on are the word.

This is good. This is bad. But it's the one-ended stick. Turn it over, and it's the same. So we like the good and we don't want the bad. Because it's much more easier to be with the good, it's much happier, pleasant, but we... But the bad end comes up. The vibration comes up at West End because it vibrates in the opposite. And we don't want that. And we try to get rid of it. We don't accept it. And with that, we can't get rid of it, it causes all these sensations which we put the label on. Thought, feeling, and emotion. Now the feeling is the sensation.

You feel with your fingers, you feel something, you taste, touch, smell, they're all feelings. A sensation. But what's happened to those sensations? We put the word onto them. This one's fear. How do you know? Well, I had this with this child when I first had the child. And it was, oh, terrible. Fear. I was frightened of it. You know, it's going to kill me, going to hurt me. Anger. I'd throw a tantrum. This one's anger. You know, all sorts of energy would go into it. This one's the sadness. This one is all sorts of labels we put on them. Words we put on these sensations, which are feelings.

And when we put this label anger or fear on it, next time that sensation or feeling comes up, and they're constantly coming up, we put the old label on it. Instead of seeing it fresh and new, see, everything is fresh and new because it's timeless. We put the concept on, oh, I had this one before, it's anger. So we say that naturally you go into the old sensation or feeling. And you load yourself down with it. And it becomes overwhelming because now it's not a fresh and new sensation. It's fresh and new, but all the old rubbish that's added onto it have made it worse than what it is.

Fear, anger, depression, guilt, shame and unhappiness. We make them a lot worse than what they actually are. You learn to see it fresh and new as though it's happening for the first time. You might see it in a totally different way. And then you might say, looking at it for the first time instead of putting the old label on it, you say, well, this is interesting, I'll just see what it is. And you'll get a fresh new take on it. And we won't be bound into the old conceptually as we load ourselves down and dive into it immediately. Always diving into the past, into time, into a dead image.

So life, good God. Have we gone on too long? Everything too long. Have we got any questions or any doubts or any arguments? The thing is to investigate this way and see if it's a fiction. Tell us about it. How do you do that? Well, you're seeing right now and you're hearing right now. Isn't that a fact? Ask yourself this, does my eye tell me I see? Well, my eye's not saying, look at this, Bob, look at that, that's good. Here's yours. You realise, no, it's not saying anything at all. But the seeing is happening through the eye. That's the instrument through which the seeing is happening.

And isn't it translated by the thought, I see? Now the thought, I see, is not a pure seeing anymore. It's me, Bob, the Australian, that thinks it has the capacity of seeing. Thinks it sees. The same with the hearing. My ear's not saying, listen to this, Bob, that's good or that's bad. It doesn't say anything at all. But it is the instrument through which the hearing is happening. And it's the thought, I see. Translated by the thought, I hear. Now look at it a bit further. Can that thought, I see, happening through the eye, can the thought, I see, see? The thought, I see, cannot see.

To prove that, close your eyes and look around the room and see what you can see with a thought. What things can you see in this room with a thought? You can't see anything with your eyes closed. All you'll see is the darkest blind lids. So the thought, I see, cannot see. Put your hands over your ears, muffle your ears, block out the sounds and see what you can hear with a thought. And you'll realize you can't hear anything with a thought. That's just translating. Now can the thought, you'll see from that that the thought, I see, cannot see. The thought, I hear, can't hear.

Is the thought, I am aware, your awareness? Well have a look at that. No, you're not. You're not. You're not. You're not. I'm not unaware right now. I'm aware. So I didn't have to look up that thought and find out what it was. That awareness is constantly and ever there. The label I've put on. The knowing is always with you. The thought, I choose. That's another way we think we choose our thoughts. Positive thinking. It can, if you can choose a thought, why would you even or an unhappy or fearful thought. Do you like to be that way? A miserable or a jealous or envious or depressed thought?

You don't like to be that way. But you take on these concepts and thoughts and you are that way. And we just take it for granted. We are that. There's no way out. But there is a way out. What happens if you ask yourself the question, what's wrong with right now if I don't think about it? To do that you look beyond the thought. See what's there without the thought. A pause. You can't pause the thought but the pause will happen when you're looking, trying to find out what's prior to that thought. In that pause you'll say you can't say it's good, you can't say it's bad, pleasant, painful or anything at all about it.

It's just what it is. And it moves on. But we'll put the whole label on and try and fight with it. We're in conflict with it, trying to get rid of it. It doesn't happen. Keep it there. So that's what it needs to do. What we need to do is recognise. A thought comes up and I like it. How do you know? Well I've had this experience before. I know this is a good one. And you like it and you don't want the good ones to go. We always want to be unhappy. Not right. We always want to be happy. We realize you're not right.

Guy Lac weeks ago says, why are you unhappy? Because everything you say, everything you think and everything you do is for yourself. That's the my self, and he says, the ressent one. And he's right when he told you that. The ego itself is a total fiction. There's no myself. Scott Todo One talk first middle- climax STATIC Whyself? touching, smelling, breathing, heart beating, hair and fingernails growing. There's so much going on that have nothing to do with the thinking. That's the livingness. So you see, the livingness is happening without the thought that cat is not thinking, I'm a cat, I'm this, I'm that. That knowing, the knowing is there that it is.

It is that isn't it, so we're aware of it. But it makes some sounds which are not words to discriminate it, you know. And you know, it recognises what needs to be done spontaneously in the moment. And so do we. But we've locked ourselves into this conceptual image. Something comes up and I like it, we don't want it to go. We wanna keep the good things and we don't want the bad ones. Not realising that we said earlier, that's transient, everything is changing. That body you walked in the room with has long since changed. There's thousands of souls dying right at this moment. So we really want this good thing to go, not really, no matter how much you love them, how much you want them or try to keep them there, they're gonna change, they're gonna die.

They're gonna move away. They're gonna not like you or something like that, but they'll certainly go. You don't want it to go, so what do you do? You resist it. Don't you realise that resistance is conflict? If you're resisting something, you're fighting with it. You're in conflict with it. And in that dis-ease makes you anxious, fearful, unhappy, depressed, guilty. That anxiety, that's dis-ease. So there's resistance going on, conflict going on and dis-ease going on all the time. Something comes up that you don't like. Oh, I don't want this. This is not good enough. What do you do? You resist it again. Try and push it away.

Get rid of it. Again, you're in conflict. And again, dis-ease. Isn't that what your life consists of? Constant psychological turmoil. Good, bad, happiness, unhappiness, fear, anxiety, stress, guilt, ang- jealousy, going on all the time. There are moments, if you like to call them moments, there's nothing but other kinds of, when everything is perfectly all right as it is. Perfectly resolved. There's nothing wrong. And that brings up a sense of well-being, being well. Or, as Nargada says, I can't say. Put it positively, I can only put it negatively. There is nothing wrong anymore. Right and wrong disappear. Nothing good and bad go away. There's nothing wrong anymore without the thought.

Without the thought, there's a sense of well-being, which is good and bad. And describes the natural joyousness, which is not the opposite of sadness because it's a spontaneous function. When you're divided into joyness and sadness, you get lost. So that's what you need to do. Recognize that this conceptual image happens as a total fiction. A total fiction. And where does that leave you? Right here, right now. You must be present awareness. A presence awareness. And without that label you must be life itself. Because life is that presence awareness. That's what the Christ told you when he said, I am the life, I am the way, I am the truth.

He's not talking about himself, he's talking about that sense of presence that translates through the mind. As Moses on the mountain, when he made the tablets for the Jewish people, how they had it under control. You've got a good one about that, haven't you? Yeah. And he says, I've got to take these back to the people, I'm in charge of them. And I can try to bring them to the order because they were playing up on him. He says, but I've got to tell them I've sent something. I mean, here's how I sent them. And it came to him, the voice came to him, tell them I am sent you.

The sense of presence, I am sent you. And Moses realised there and then, I am that I am. So he's already that sense of presence. You know, you see it in many different ways. And that's what you need to understand. You are that. That's the Mahavekya. I am that. Innately, you know that. That's the chair. That's the carpet. That's the table. Everything we put labels on to discriminate. But it's all that. Without the label, it's just that. The pattern, shape and form. So, got any questions? Got any arguments? Got any doubts? Bring them up, bring them out and tell us how you're going with it if you've got an understanding of it.

But get into it. Keep the party going. I haven't given you much time, so make use of it. It's very clear that the first lot of tablets, he dropped them. Ah, the Bible's very clear that Moses swallowed the tablets. Because it says that the first lot, he dropped. He swallowed. Well, maybe I'll say that with emotions, like if something happens and I... get really angry or a situation occurs, you know, I just feel this... like it's... it's an external situation. You know, somebody has done something and it's made me very angry. I don't feel like I have control over that emotion. It's just a... You know, I mean, if something really happens, it makes me very angry.

I feel like... That's that sensation of the... the feeling. The sensation is there. But why label it anger? You see it fresh and new, you know, it might become very... something very useful. The energy in it. It's just a vibration of energy. You know, there's great, great energy there then. Rawr. And that energy sometimes can get you out of a lot of trouble. It can get you into a lot more at other times, you know. See it, see it fresh and new without putting the whole label on. But the realization that you have, that's... it just arises. You're not doing it. That's already a big realization.

When you see that the external environment causes certain reactions in the body and you have no control over those reactions. It means you're not the doer. You're not really responsible. It's just nature talking with itself. Your body is part of the nature and the external environment also. So that's a great realization to have. And then, yes, next step, try and see what it really is. If you don't know. If you don't label it. Yeah. Then you will just feel the buzzing energy, buzzing life, buzzing sensations rather than anger or sadness or whatever. That is even more kind of fascinating if you approach. Not only you don't know what this body is going to do if the next thing out there happens, because there is no in and out.

But you know, as much as foreign your environment is, that same way foreign your body is. You don't even know how the body does. You don't even know how it's digestion. You don't even know how it grows itself. It's completely part of the environment and it's alien one could say even in a way of how little do we know about it. And you see just like the weather is uncontrollable, the same, the reactions pattern here. Yeah. More or less the same. There is an inner weather there going on. And just like the winds are causing change of the weather outside, there are certain patterns and reactions.

But yeah, and then see if you don't assume that you know what is going on. That makes the anger is not an anger anymore. Yeah. Like Bob says, it's a great outburst of life pouring out. It's like Jane was saying sometimes. She says she used to think she was anxious before the performance. And then she realized it wasn't anxiety. It was mastering all the energy she needed to perform. What a like re-ramification. You just change the frame of that reframing. Yeah. There's a lot of spontaneous activity in there, wouldn't there? Yeah. Well, you know what to do. Yeah. I don't know why he's afraid of dogs either.

It's not like he's never been bitten by a dog. Yeah. Yeah. Yeah. Yeah. I don't know why he's never been bitten by a dog. We've never had a dog. So I thought maybe I should go and get a puppy so he can have the whole experience because it bothers me in a way that he is afraid of dogs and doesn't have that connection and see how wonderful they can be. And you like dogs? Yeah, I do. Yeah. What stops you? Oh, just that we live in an apartment and I don't know. I don't know. I don't know. I don't know. I don't know. I don't know.

I don't know. I don't know. I don't know. I don't know if it's something... I have searched for a small dog, but yeah, most of the dogs I come across are big dogs, so they're too big for, you know, what we can have. So, but I keep looking. I'm sure I'll find one. Oh, traumatizing. That's no point for guilt, shame, remorse, blame or any attempt to fix it. Hmm. It's not yours. It's not. She bought this. It's, it's none of your business. Yeah. Like storms coming through. Yeah. How frank is that? You don't have to fix yourself because you are none of your business. But I don't really understand sometimes why we feel so afraid to die.

Like if we are at peace with it or even if we know what's beyond, why do we still feel scared? If somebody said to me, well, you have to go and die right now, of course you'd be terrified. Because you're imagining. You're in your mind. Can you be afraid of dying if you don't have a thought of dying? No. There you go. Yeah, okay. Yeah. That's what mind does. It invites you for the ride into imaginary. Yeah. Hypothetical situation which is not safe. This moment, this present moment is always fine. Yeah. Yeah. Do you remember your first breath? No. Do you think you'll remember your last?

No. And how about going to sleep every night? You don't know whether you'll wake up. How do you know? You don't know. You might die in the sleep. But if you don't think about it, it's not a problem. Everyone loves to just relax. Relax into the nothingness. Into the true nature. This believed in persona wants to continue. That's all it is. It wants to continue. Me. Me. I'm the life. I want to continue. Well, sometimes, yeah, I do feel that's what bothers me about dying. You know, that, yeah, I won't. The experiences that I have or something or everything that I've learned. Oh, it's, you know, it's all for nothing.

You know what I mean? Like, yeah, so I say, well, what are you here for? You know what I mean? Because that's, you know, the thoughts that go through my head. Yeah. Because, yeah, you think, well, what's it all for? You know? You need to start. Am I just here to, you know, create more life and then that's it? You know, my. You are a unique expression of that life. No other expression the same. Every pattern, shape and form. Yeah. Every shape and form is a unique expression. It's one life expressing through everything and in a unique way. Every cell that's replaced in your body is first suffused with that intelligence.

So a kidney cell will never be a liver cell. A liver cell won't be a brain cell. But the intelligence knows what to do when it's replacing those cells. So it knows what to do with each and every one of us here. Like, some of us won't make it and that's all right. Well, outside there's a pine tree. There's a pine tree in the garden there. It's got hundreds of pine cones on it. Every pine cone's got hundreds of seeds. Every seed has the potential to cover the earth in trees. But they may not all sprout. Some will fall out on the road and get run over by the cars.

Others will get washed down into the sewer or somewhere like that. And some will sprout in the garden. I don't want a garden full of pine trees so I pull a lot of them out, you know. But there's always some there to make it, you know. Life lives on life. And we're living on life all the time. The vegetables, the food, the animals and everything is life we're living on. And out of that life, more life is produced. You've got the sun there. And so it goes on and on. But I also see, I understand that instinct, you know. You look at the experiences. You look at this beauty and intensity of life and you think, could that be all for nothing?

Impossible. It's so profound. It's so amazing. It's so detailed in the expression. There must be some bigger purpose for it. Maybe this is the biggest purpose. Maybe this is the bigger picture that experiencing for experiencing itself. It doesn't have to be a story. It doesn't have to be a mission. It doesn't have to be a why am I here on this planet in relation to others. What am I going to bring? You know, those are all stories that actually make the ego special. Make you feel, yeah, how am I special? But if you see that everyone else is also special, the need for that immortality dream, for being special, drops off and is replaced by natural appreciation of that.

You see, like the sand mandala, they create it for many, many days only and so intricate and so beautiful, every little detail only to destroy it at the last moment. Because when you see that in the moment, you know, you're not going to be able to see it in the moment. But when you see that incredible complexity being blown off as if it was nothing, then you appreciate it even more. The momentary beauty of every experience, momentary beauty of existence, of every pattern. I mean the thought and I mean the body. They're both patterns. One is lasting a second, one is lasting 100 years seemingly.

But they're all amazing. They all, when you see it for what they are and you know they're only here right now, there's no other way. They're all in your time. Only now you can fully appreciate it. You can fully embrace it and fall in love with your own self showing itself as the other. What other purpose could that possibly be? The purpose of creating a Microsoft company and giving people jobs or finding a husband and creating more children. Yeah, sure. All those stories, yeah, you can superimpose on top of it and they will be part of your life. They will be part of that expression.

And the stories are as temporary as the patterns, as seasons, weathers. So really to actually in permanence make you appreciate the appearance even more. If there was anything solid like you know we want to believe that there's someone who will survive the death or whatever, anything that would be permanent, yeah there is something that is permanent. The emptiness, the nothing. How can you even appreciate it? How can you grasp it? You can't. Yeah. The only thing that you can be aware of is that they have beginning and an end because you know it on the background of its opposite. The nothingness doesn't have opposites so it can't be known.

But that is the digging down and finding out that this is the only way the expression can happen. It's the same as when they are just flushing in time, in seeming time space. What else would you want? Like yeah. Including stories. And what about the thing where you know your body's … how embarrassing is that body is still alive, you know. Think about it. Thought about that before. Thanks for that. Life intelligence energy is free, so it also can be contracted in the body. And the contraction energy in the body is energy of seeking, or the seeking energy. And it seeks only one thing through many different experiences.

For example, seeking energy now wants to go to a bar and have a drink. Not because of the drink's sake, but because of the sake of happiness. Or the seeking energy wants to sit for meditating, to become enlightened. Not for enlightenment, but because of the happiness which comes as a result of enlightenment. Or when the seeking energy gets into a relationship with a beautiful woman or a beautiful man or a handsome man, it's not because of a woman or a man. It's only because of this. It's the sake. It's the sake of happiness. So when seeking energy expands, or expansion as opposed to contraction, then seeking automatically stops.

Because that seeking seeks for something which already is. And it's a little bit complex and a big mystery. But this mystery is different from other mysteries. And the difference is this mystery is permanent. So the answer will never... There's no answer for this mystery. Why the energy contracted and how it can expand it. Because it's totally out of cause and effect. As I understood. Yeah, beautiful. And plus that, there is no cause and effect. We don't know how to expand the contraction. But now the seeking energy also have hope for future. Maybe if I meditate, you know, in the future maybe, you know, expand and then finish.

But it's not like that. It's just a mystery. And it doesn't matter. Expansion or contraction is the same thing. Absolutely. And there is nothing wrong with it. Unless we think about it. That's true. Yes. I was thinking about it. Yes. Even the idea of... Yes. The idea of expansion and contraction comes from comparison. So even that is a mental activity. But as you say, you know, when you see the mental activity for what it is, it's nothing wrong anymore. You just enjoy the show. You enjoy the play. You see the seeking pattern, you know, grasping pattern, wanting to be happy, wanting to add. Whether it is a relationship or it is spiritual enlightenment, doesn't really matter.

The pattern is the same. It's just not this, something more. Something else. And you see that grasping and you include it. You know, the expansion as you say. The grasping is included. This is also how the life dances by a pattern of addiction or pattern of seeking or pattern. You know, they all are vibrations inside the space that you are. So they also to be appreciated. They don't need to be rejected. They don't need to be stopped. They don't need to be brushed under the carpet. They are just part of the play. Like nothing is excluded. But as I said, this story, happiness is the seeking and for the sake of happiness there is no other reason.

Because there is assumption that happiness is not there right now. Why would you need to seek anything if you were absolutely experiencing this moment as fulfilling and complete and nothing is wrong? Because there is a subtle assumption that nothing is wrong. There are not quite yet not this. There have to be something else or something more. Because of that the pattern of seeking comes about. But if you really stop, pause in that moment and as you say, see what is wrong unless you think. No thinking, no problem. Nothing to seek. Nothing to find. Nothing needed. Thinking. And then once you see it even for a split second that is only thinking that causes.

The turmoil and quest for happiness. Wanting something that appears not to be here. Because it is here. It is just overlooked. Then the mind is not a problem anymore either. Then the seeking is not a problem anymore either. Because you just see them as wave on the ocean. But the assumption that it is something missing. That is not. You are not that. I am not that yet. I am not there yet. I am not it yet. Everything is that. Everything is it. There is nothing else than this. That is it. But we feel that no. According to who? In me. Okay, there we go. Now we have someone there who is judging that moment as not good enough for me.

And that me wants something else to make this moment good enough. But this moment is always going to be just as it is whether you like it or not. So if you see the beauty and the perfection in just as it is. There is no more seeking required. But unless it is seen. Yeah, I want happiness. I want joy. I want spiritual enlightenment and fulfillment or career or whatever. Pleasure. I remember, you know, particularly when I was younger, more in my 20s. I, you know, I could never figure out why I was not happy. You know, like. You know, you sort of think, oh, you sort of get something and then you wouldn't feel happy.

You know, and I start to think, oh, maybe I'm looking for happiness in the wrong things and material items. Because, yeah, maybe a lot of people go through that. You know, you think, oh, I need the car, the house or the job. That will make me happy. But when you get it, you're not happy. And I could never really understand, you know, why, why would that. What's. Yeah. Wanting perpetuates wanting. Yeah. You create a habit of wanting. That's why I say, never see the millionaire that's got enough. Yeah. Always more. Yeah. And habit of looking for the answers in the next moment, in the search, in a, in, in next object perpetuates the habit of looking outside again.

So you only kind of rehearse the bad habit by giving into it. Yeah. And then you're not doing it because that's part of the play. The moment it is recognized, it doesn't mean you want, you won't go for a chocolate cake ever again. You will. But it's not going to be a problem because it's not. The story is not attached to it. The promise of fulfillment or happiness is not attached to it. The hope for that, for that fulfillment. That's what actually reassured the absence of it. Why would you hope for it if it was already there? But it is there. It's just not recognized.

It is there because when you stop thinking for a moment, there's nothing wrong. But then the thought comes. Yeah, but you know, I still feel incomplete. But that's a thought. Without that thought, you don't. Without the thought you don't feel incompleteness or anything else. It needs a thought form or the shape, some sort of a, some sort of a... Yeah. Some sort of a mental image. So that's recognizing those images and the effect they have. Now the very same image instead of devastating you or instead of worrying you or prompting you to seek can be a source of joy. Ah, there you go. Oh yeah, again.

Come up, came up again. Okay. Yeah, he fooled me again. Sometimes I wonder like just how Bob said. You know, I think I remember you saying once that, you know, the past thoughts or the sort of dead thoughts. And I think about really difficult situations, you know, for example, you know, like injustices in the world, I guess. Like, you know, I don't know. There was a boy that went missing in Queensland. I don't know. Have you ever heard of Daniel Morecambe? He was a, yeah. So he's a school child. He got abducted, you know, raped and murdered and things like that, you know, and it just completely devastated, you know, the parents' lives.

And then, you know, it took, you know, 12 years to catch the person that killed him and they eventually got justice. But, you know, how are you supposed to like, yeah, just, I mean, thinking of yourself, you know. Mm-hmm. And then, you know, like, oh, if I was them, you know, in that situation, like that rage and anger and, you know, and then you can't. That's to be embarrassed. You want to remember, you know, the past because you, you know, so you don't want those feelings of your son, you know, who's been murdered to be forgotten. So how are you supposed to get through something like that, you know?

You don't have to do anything. Mm-hmm. Because the thing is. You have already certain personality. And if tragedy like this happens, as you say, you do want to go through it. You don't want to forget it. You don't want to. You do want to feel your heartbreak to the core of your essence without resisting it. You don't want to sedate yourself. No, no, no. I don't. I don't want to even remember my son. No. Mm-hmm. Would you really want to not experience grief when the time is for grief and when the life invites you to go for that? Intensive, deep emotional wound and really, really bring light into that darkness, bring presence into that absolutely devastating tragedy.

Mm-hmm. You don't. It's not really because we kind of think that, oh, yeah, I want only pleasure. Once you see the profound beauty of darkness and the light, they're both allowed. They're both included. Mm-hmm. You don't tell people, you know, this is just a dream. You know, you're suffering. You know, you're in a dream. You know, your son didn't exist. No. No. You just, you are looking at God's creation. It's absolute perfection of every moment and every drama, intensity of every drama is to be embraced and is to be, you know, when you see how brilliant, how beautiful, how deep, how intense, you bow down to it.

You don't want to change a hair on that dead body. Mm-hmm. You don't want to change your heart or your feelings. And if you do want it because you're exhausted by suffering, that wanting is part of the play. Mm-hmm. It's always the step back from which you see the whole battleground. Mm-hmm. And recognize perfection even in extreme pain and loss because we are attached to people. But Bob was saying about the pine cones, you know, like that little sampling gets up and the bird gets up. Mm-hmm. Mm-hmm. And the bird comes and eats it. Mm-hmm. All the tragedy, the life form that could have become a tree and perhaps even forest the huge amount of land.

But no, we don't care, you know, they don't have nervous system. Who knows? Mm-hmm. This is the same intelligence or the animal or bacteria or the supernova exploding somewhere in the galaxy. We kind of easily empathize and relate to another human. Mm-hmm. But in the whole appearance, if not for death, there wouldn't be life. If not for tragedy, there wouldn't be pleasure. Mm-hmm. If not for devastating drama, there wouldn't be an ecstasy of recognition. And that recognition is available every moment, even in the midst of darkness because you just... You see, even if you watch the movie, there's only smiley faces, no problems, no ideas, no plot.

Mm-hmm. How long are you going to sit and watch it? Mm-hmm. Is the... Oh, Bob says sometimes also, if there is no night, there wouldn't be a day. Mm-hmm. There would be nothing. There would be no... But is it like... I mean, I imagine that if that happened to me, you know, I would feel really like maybe it's just the randomness of it, you know, that this can happen to one person and not the other. Or, you know, maybe you're, you know, it appears like somebody else is better and happier and you think, well... You know, what... Why... And you try to understand life. You think, why do bad things happen to some people and not to others, you know?

So, I mean, does... Do you think that sort of like the pine cone story that one can drop and die, I mean, does it... You know, like there's no fairness, you know? No. It's so random that that... Mm-hmm. Do you think that that can create, you know, maybe anxiety in people because maybe they are like, you know... Yeah. Yeah. You know, you don't know what's going to happen. Absolutely. Even in the... Even in the question, even in the wondering and the imagining and the... Mm. The... That's a way that we avoid the moment. Yes. Which is what's actually going on here, what's arising, what's the sensation, what's the whatever, and then not necessarily even putting a story or an inquiry onto that, but actually just to be alive.

And it moves you. It makes you decide whether you drive this one to school instead of whatever you were doing. But it's something that's informing you that it touches. This is how I see it. And the wondering and the imagining and the projection onto if that, then what would I, or that, you're not here. You're quiet there. There's something else. You're much more... Yeah. And just touching what you were saying before, and just... Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Oh, yes. So there's these two things I had say before, that Bob, isn't it also these sensations are...

They are life arising. Yes. Whatever they are, they are life arising. Yes. Yes. Yes. Like, moving us to go to a bar, or to you know, do some yoga, or whatever it is. But life moving without the addition of, I'm going to do this in order to get that. It's just life moving, like the petals on the rose are opening. Yes. There's an opening and a closing and a whatever happening which we can narrate because our mind wants to, my mind, wants to add a narration to it. And then there's the, I think the carrot and the stick thing of then there's suffering or then there's light and there's dark has to be tragedy in order for that.

To me that's more of a narration because who says that's a tragedy? Who says that's, you know, magnificent? We don't know. Yeah, that's right. So, I have a circumstance last night, there was a situation with my daughter and I tell myself she thinks certain things about me and boy, there's so much suffering in that. Yeah, whereas if I just be with the film, which isn't easy like we said before, it's not easy. Yeah. Because it's like a wave up in the nervous system is tuning into something. And then this personal self wants something different in order to feel something different and so on and so on.

And it's just, and then I'm away from myself. It's like just letting that be how it was and actually not denying what I had in terms of feelings and things coming up, but just not making that mean that I had to change. It doesn't mean that I had to do something to change the feeling state. It's mine. Yeah. But do you think if everybody, you know, if they imagined a world where everybody understood things as deeply as you do, like how do you think the world would be different? Like do you... Why would you want anything to be different? See that this is the same dynamic.

Yeah. Trying to have things different than they are. It is really about realizing deep perfection in the way things are already, including the anxiety coming out from the fact that everything is completely random and there is no reassurance anywhere. You can take up a belief in Jesus or some guardian angels. You can take up the beliefs and they will medicate maybe a little bit of that anxiety. But you are still living in an imagined world. If you want to get real, you just fall in love in absolute fairness of the spontaneity. This is really fair. Yes, it could be you. Absolutely. It could be anyone else.

But if you are not attached to the you, who cares? Who is it? You know, it's all... It's the same life experiencing itself through you and the others and covers up all the possible experiences, including the loss, including suffering, drama. The same one life. Why would you want to be privileged and somebody else take that? You know, this is the core wound. The idea that this is me. I need to defend, protect. And this comes... The instincts, the self-defense instinct comes with the biology. But the narrative, the commentary that goes on is already a painful story that is not really necessary. It's... There is a beauty in that randomness.

There is a beauty in insecurity. Having a completely open mind and open heart and live in the world that is insecure. Yes, tomorrow the climate change, the Fukushima, the food poisoning, perhaps whatever, the hydrogen bump, it can happen. But even thinking about it is already betraying that moment right here, right now with the science. Taste, touch, smell is betraying it and going to the imaginary world in which that bad things happen. And that is okay, too. As long as you can enjoy that pattern, you know, okay. I'm just imagining different world and scanning myself with the options of stories of unfairness or fairness. Yeah, that's just part of the play.

But when you don't recognize that mind pattern. You suffer. The anxiety becomes real. You just believed it into existence. Just like the rest of the world is believed into existence. You didn't do it. Life does it. But now you're buying into your own illusion. Whilst recognizing that everything as it should be and as it is. What's Bob suggested about these much more, a lot of people they think. Including anxiety, daily life. What's wrong? Think about it. And make story out of them and sit on the story. What's wrong with anxiety? What's wrong with your problem? You know, two days ago I drove a truck and I just had an accident.

I hit a car and that car hit another car. And another car just bought his car $120,000. He came out of the Audi company, 15 minutes. And I found that. And there was nothing. You know, nothing wrong with it. I was totally relaxed. I couldn't differentiate this accident with other experiences that I had in the same day. And it was very positive for the other people. Because they, right after they saw me they started complaining. Now what I'm doing with this car. You broke my front axle. And the other guys broke, broke, break my rear axle. It's $120,000, blah, blah, blah, story. And I just watched them.

And I give them non-reaction. You know. Just non-reaction. Just give them presence. And they become silent. And after a few minutes they start to go again and again. Tell the story again. What now, what I'm going to do. And I just do nothing. And after I washing, I'm so sorry for everything. And police come. And everything is done. And the only annoying thing was the feeling of hunger. So I went to a restaurant. And had a great food. And I forget about accidents because police told me you can't go but I remember people noticed that I had an accident because they washed the truck when they come towards me.

And I washed their face and oh they washed the truck because it's damaged blah blah blah. But it's all about thinking, all about thinking. That's all. That was a very good experience. That is wonderful. You can see it in light. Thank you Bob. Anyway, time's caught up on us. Thank you Bob. Thank you. Thanks Bob. Worked like insides. Bob that technique really drew.