Sailor Bob - nonduality. No spiritual bypass. 19 Jan 2020

Get up and walk out? Maybe a bit less, maybe a bit more. A bit less. We'll start from the basics. I don't teach you anything here, and I don't tell you anything. What we do is point to the wood and ask you to look to where we point it to and see for yourself. Because when you realise what we're talking about, you realise there's nobody that can teach you anything and nobody that can tell you anything. Because there's not anything new we base what we talk about on. You'll see it's in all the ancient traditions, no matter how far back you go. It's the base of them all.

Hinduism, for instance, they call it Advaita. Advaita translated means non-duality. And they try to describe non-duality by saying it's one without a second. They put that without a second on because even the idea of one implies that there could be something other than one. So when they say one without a second, they're pointing out there's only the one essence, the one what I call intelligence, that's patterning, shaping, forming and expressing as everything. And if that's so, you must be that already. So how can one pattern, shape or form tell any other pattern, shape or form what to do? The other way I put it, I'm not speaking to anybody.

I'm not speaking to any mind. I'm not speaking to that person that you believe yourself to be, the body, mind, entity. I'm speaking to that I am that I am, to that sense of presence that translates through the mind as the thought I am. How would anyone tell me that you were here right there? You'd say I am, wouldn't you? So you must be already that. I am. And that I am is a word. Or a label. So it's the one essence, appearing, patterning, expressing as everything. As I say in Hinduism, they call it as beta. Buddhists will say it's non-conceptual, ever fresh presence awareness, just this, nothing else, pointing out that that again is all there is.

Christians talking about God or the Supreme will say it's omnipresence, omnipotence, omnipotence, omniscience, total presence, total power, total intelligence. The one totality. Jews say, Here, O Israel, of the Lord thy God is one God, there is nothing other. Pointing it out as that one essence. And we know that in our language when you look into it. So take the Sat Chit Ananda, Nama Rupa, the Hindu's way of expressing it. Sat is existence. Chit is consciousness. Ananda is loving to be or awareness. The other two factors are name and form. Nama Rupa. So they say the name and form are Maya. They're illusion. And when you're looking at it, you realize it's so also.

So if it's one without a second, the absolute, what can you add to the absolute? Nothing whatsoever. What can you take away from the absolute? Nothing whatsoever. So you must be the absolute. That is all there is. Are you this body mind entity? Which we've taken ourselves to be. This persona. Where does that word persona come from? Isn't it from an ancient language? Latin, I think it is. Learning persona of a mask. Pointing out we've got this concept and we've got this conceptual image, a mask of concepts. We've added on to this pattern that we call ourselves or me or I and taken it to be real.

But can a mask or an image be the actuality? It can't. Look at that mirror behind you there and on the side there. What do you see in the mirror? You'll see there's nothing but reflections. And what's a reflection? Nothing but an image in the mirror. And didn't Shakespeare tell you this three or four hundred years ago? There's nothing either good or bad but thinking makes it so. And the saga data tells you that nothing can trouble you except in your own imagination. Break that word imagination down to image in. Imagine. And isn't that all we're doing? We're creating conceptual or mental images which we take to be the real.

And separate ourselves with the word. Tells you in the beginning in the Bible, in the beginning was the word. The word was with God, the word was God. That's all that God is, is a word or another label we put on. All things were made by him, by the word. And isn't that so? Everything you put a label on is the word. Nothing was made without the word. So when you look at that, when did you begin? If you've never looked into this stuff, you'll say, I was born. But can any one of you actually remember your birth? You can't remember your birth. You don't remember anything till you're about two, two and a half, somewhere around that age.

Some of you might have been a bit younger, some of you a bit older, all depends on how you were. You take that statue and now to, again, have a look at it. Sat as existence, anyone who is not existing in this room right now. Now you recognise I'm existing, I'm being, I'm alive. Anyone who's not conscious or unaware. You're not unaware, so you must be aware. Anyone who's not happy to be. None of you is dead for quids right now, so you're all happy to be. So you must be that sat, chit and and already. You are existing. You are conscious. And the name and form are nama and rupa.

The name, there's a label we put upon our souls. And the form is this body through which all this intelligence, energy expresses through. And each pattern is a unique expression of that intelligence, energy. I don't use the term God here because you can get confused with that term. Some of you might be atheists. Some of you could be agnostics. Some of you might be Christians, Buddhists. Muslims, Jews, Hindus or whatever. If I start talking about God, you're related to whatever your belief is. And so miss out on what we're pointing to. I use the term intelligence, energy. And that's not it. That's just another label to try, like all the other labels we try to express through.

Intelligence is knowing. Anyone who's not knowing right now. An energy is an activity. A movement. A vibration. So that's all intelligence, energy is the activity of knowing. Anybody who's not knowing right now? No. Everybody can right now, I'm knowing. So you are that already. And that's the maha vaka. I am that. And as I say, you know that already because they say that's a chair. That's the carpet. That's the tree. That's the flower. That's space. That's the light. Everything is that which we put labels or words on. But it's all the one essence that's patterning, shaping and forming and expressing as everything. I call it intelligence.

I'm not talking about your intellects. Because there are different degrees of intellect in this room. I'm talking about look out there in nature. Take your belief from nature. Nature and actual direction to it. Because have a look in nature. You'll see out there in nature that there's galaxies forming. Planets imploding, exploding. Earth moving around the sun. Seasons coming and going. Doesn't that imply that nature is suffused with intelligence, energy? It's not some old guy out there on a cloud. It's a pray to whoever will give you this or do that for you. Or take something. It's patterning, shaping and forming all this manifestation. And have a look at that.

Aren't you suffused with that intelligence also? It's that same intelligence. It's breathing you. It's beating your heart. It's growing your finger nails. It's digesting your food. It's replacing cells in your body. So it's doing all those things. It means that intelligence is knowing what to do. It's not a dull or stupid sort of thing. It's the actual intelligence. The knowing that's patterning, shaping, forming and expressing as everything. Have a look at that turtle. And recognise that you need to investigate these things. Because that's what we find out. A false cannot stand up to investigation. We've taken on so many beliefs and taken them to be real.

But when you start investigating someone, they'll fall apart out of the investigation. We believe we are this persona. Coming from that word mask. We've got this mask of concepts on ourselves. I'm Bob the Australian. The good fella or not so good. Or I'm unhappy or I'm depressed. That's all concepts. And no concept to the word is a thing. Take ourselves to be this body. But are you the body? Have a look at it and see. What's this body made up of? You'll realise this body is made up of elements. Air, earth, fire, water, space. Just like the elements around you. Separate yourself from those elements if you can.

Stop breathing. See how long you'd last without the air. What's that one? Stop. Yeah, stop drinking water. Body's 80% water. See how long you'd last without that element. Take the fire, the body temperature. It soon can hyperthermic and die. Get off the earth if you can. Get out of space. Realise when you look at it closely you're not separate from those elements. You can't possibly be separate. And all of those elements can be broken down to subatomic particles into pure energy. And all this manifestation is a vibrating pattern of energy. Vibrating into these seeming patterns, shapes and forms which we take in to be real.

With the labels we put on them. When you investigate it you see you can't be that body. Innately you already know that. Because don't you say my body. Don't you say my house, my car, my coat. You know you're not the house, the car or the coat. Maybe you're not the body either. My mind. Well if you believe you're the mind, show me a thing called mind. Can you say there's any such thing as mind apart from thought? And if you believe you are the mind and mind is thought, which particular thought would you be? You realise that sense of presence that translates through the mind and expresses as the thought I am.

That's the primary thought. You'd be that thought. And if you were that thought you'd be frightened of losing it. Yet you'd gladly give it up every night when you go to sleep. Gladly give it away. If that was what you were you'd be hanging on to it. You wouldn't want to be frightened of losing it. So you realise there's no such thing as mind apart from thought. And what is thought after all? Thought is word. Word is sound. It comes from the silence, the stillness. The sound comes from the stillness and the silence. It's a vibration. The vibration is the sound and the word. So this mind.

Is nothing but a vibration. We're constantly vibrating into words, thoughts, ideas, images, concepts. So when you look at it closely you can't be this body. You can't be this mind. You must be what I call the intelligence energy. The activity of knowing. They call this manifestation. In Buddhism they call it a phenomenal manifestation. A manifestation made up of phenomena. What's the dictionary definition of phenomena? That which appears to be. So all this phenomenal manifestation which is maya or illusion. It's appearing only. It's a seeming appearance. It's got no substance to it whatsoever. As far as the fact it's vibrating and appearing. You think you are this body and this mind?

Well when did you begin? If you've never looked into this stuff before you'll say I began at birth. But can anyone of you actually remember your birth? You can't. You can go back as far as you can. You can't remember your birth purely and simply because you had no words when you were born. So you go back as far as you can and you can't remember your birth. And you don't remember your birth until you've started to learn words. At about two, two and a half. When the capacity of intelligence energy began to develop into words. From that you must recognize that every word you've ever spoken.

Or ever liked to speak has been picked up along the way. There's no words in a natural state. It's been picked up because you had no words when you were born. For the first couple of years of your life. Until you learnt words. When the capacity of reasoning developed in you. Every word you've ever spoken has been picked up along the way. And the word is not the real. It's not the thing. Take the word water. Can you drink the word? Can you swim in the word? Can you wash in it? Can you drown in it? You can't. Does the word fire burn your mouth when you speak it?

Can you cook with the word? Can you heat yourself with it? You can't. What's this word I or me? When you investigate it. It mightn't be what you've taken yourself to believe it is. And what you've got lost in. And burned alive. So we didn't know any words until you're about two. You can't remember your birth. Well when did you begin? Well go back and look at it. We'll go back to your father. And your mother. You can go back as far as you like if you'd like to look back into it. That animating life essence. That intelligence. Vibrative is your pattern. Vibrative is the pattern you call your father.

And that pattern through the essence of the food he eats. And the prana. The air he breathes. Enabled a little micro particle called a sperm to form in that. You can't see it with your naked eye. But that sperm was suffused with intelligence. Energy. And the same animating life essence in your mother enabled in that an image. Another essence. Another little vibration pattern of energy called an egg. Or an ovum to form. Now that ovum was suffused with intelligence. It knew what to do. It attached itself to the wall of the uterus. It wasn't floating around accidentally. It knew what to do. Sperm knew what to do.

It knew to swim to the ovum. And the capacity of swimming. It wasn't just a blob of goo that had no value. And it knew where to swim to and what to do. It knew to penetrate the ovum. And when those two came together what happened? That cell doubled. And was doubled through the genes and intelligence in his ear. And the little embryo. The little fetus began to form. And that is what you are today still. But we've lost sight of it. And under the cover we've taken on the idea we are this person. This separate entity. That same intelligence entity. The activity of knowing.

That was knowing then and knowing now. At the age of about two. Two and a half. The capacity of reasoning developed in us. And that's the useful capacity that these human forms have. The other animals, birds and insects. They have different capacities to what we have. That is not developed as our capacity of reasoning is. Like a bird has a capacity of eyesight that's much more developed. Than yours or mine will ever be. It has the capacity of flying. We can't do that naturally. But through the capacity of reasoning we've learned to build ourselves telescopes. Binoculars and eye glasses. Which enable us to see better.

And through the capacity of reasoning. We've built helicopters, planes, kites, balloons. And enabled us to fly. Now a dog has a sense of smell. The capacity of smelling is much more developed than yours or mine are. Chameleons and. And. Insects like that can change colour. We can't do that. So there are all these different capacities of reasoning going on. To reach in every pattern, shape and form in this manifestation. We have this one capacity of reasoning which is very useful. But it's also very self-destructive. Because it vibrates. In the pairs of opposites. Just the same as your mind. Just have a look at this thing you call mind.

And see how it's functioning. It's always functioning dualistically. You're either in the past which is memory. Or the future which is anticipation, imagination. It's always functioning in the dualistic opposites. It's either good or bad. Pleasant, painful. Happy, sad. Loving, hating. Positive, negative. Watch your mind and see if it functions any other way. And those labels we put on the word. We're taking the word to be the real. To be the thing. And we've got this conceptual image of what we believe ourselves to be. I'm Bob. The Australian. A good fellow. Or not so good. I've had a bad childhood. Or I'm fearful. I'm anxious. Being abused.

Or self-centered. Or whatever. All these concepts that come upon us. Added onto that I thought. And form a conceptual image. A conceptual image. It's not even real. Which we call a reference point. The self-center. Or the ego. That reference point. And they tell you in the scriptures that ego is a problem. You've got a stamp on it. Kill it. Push it under the carpet. Get rid of it some way or other. But when you really investigate it you see it doesn't exist. It never existed. It's a fictitious tale we've taken on. And believed in. There's no such thing as ego. So where's that going to leave you when you see that?

Who's going to suffer? It's under this psychological idea. And this separate entity that we've got. That's causing all our suffering. It's only me that can be fearful. Only me that can be anxious. Only me that's depressed. Guilty. Self-satyr. Jealous. Envy. Me is the cause of all my psychological suffering. And what's that? Isn't that what so-called karma is? Cause and effect? What happens if I ask myself the simple question? Can there be an effect if I'm not relating to a cause? Well you don't have to be a Rhodes scholar to work that out. Not relating to a cause. What can I say about anything at all?

So me is the cause of all my psychological suffering. And that's what needs to be recognised. That the me is a total fiction. It doesn't exist. Shakespeare told you there's nothing either good or bad but thinking so. Thinking makes it so. The saga that tells you nothing can trouble you except your own imagination. Break that word imagination down to imaging in. Imagining. And that's all we're doing. Creating mental images. And the energy of belief has gone into it and make it seem real. And we're beating ourselves up continually with the word. Which is not the thing. The word is not the real. So that's what we need to investigate and see for ourselves.

The me is a total fiction. How does it work? Well something comes up. And I like it. How do you know? Well I've had this before. And I like it. Well we don't want the good things to go. We want to keep them there at any cost. So what do we do? Well trying to keep it there we resist it. And any resistance you are in is conflict. Resistance is conflict. And any conflict you are in makes you uneasy, anxious, fearful and depressed. Another term for that is disease. So there's resistance, conflict and disease going on. Something comes up and I don't like this one.

I'm trying to get rid of it. I don't want this one. Not wanting it. I try to force it out. Resistance it and try to push it away. Instead of leaving everything as it is we resist it. Conflict and disease. There's constant resistance going on all the time. And with that the fear, the depression, the anxiety, the guilt is always constantly hanging around. There might be brief times when you see through it. And when you get the taste of your true nature and that cognising it is. Which the Buddha called a cognising emptiness. We take that and root it the wrong way because we think then that we are cognising the emptiness.

Well we're not cognising the emptiness. It's the emptiness itself that's cognising. And the Buddha pointed that out when he said that emptiness is form. It's that cognising emptiness that's patently shaping and forming all this manifestation. Emptiness is form. And he turned it around the other way in the form. It can be nothing other than emptiness. So you and I and everything in this manifestation are forms. So we're nothing but the emptiness. As I said in the start of how can one emptiness tell another emptiness what to do or how to do it. All we can do is point toward. Like you know the map is not the territory.

Look on your Meloasians you've got work right and white over there. You get the point. The idea what direction to go to to get there. The word is not the thing. The description is not the described. And what we're trying to describe here right now is not a description. But it might give you a taste of where to look and you can look and see for yourself. We all think we're going to get the answer in the mind. But the scriptures will tell you the answer is not in the mind. And there is no such thing as peace of mind. And when you look at that you'll see it's so.

The peace is when the mind is not. That's why they call it the peace that passes all understanding. It can't be understood it will grasp with a concept. But when you recognize that peace is when the mind is not. Get a taste of that. You'll have a taste of your true nature and the peace that is actually there. All things come about because of this imagining and reasoning and working for themselves. And when you look at it, it might just dawn on you. I've looked in the mind all this time and never found the answer. And you realize that every direction you look in will always be in the mind.

Every direction. You've ever looked in the mind. And the only, what's the way out of the mind? The only way out of the mind is full stop. Period. Don't go there. And have a look at that. Ask yourself this. What is wrong with right now if I don't think about it? Then you've got to try and look beyond the mind to see what's there without a thought. What can you say without a thought? Could you say it's good? Could you say it's bad? Could you say it's happy? Unhappy? Depressed? Without a thought? You can't say any of those things without a thought. That's what needs to happen.

Try and see what's prior to the thought. You've looked in the mind for many years probably and never found the answer. Might just dawn on you after all this time. I've been looking in the wrong direction. And then you ask yourself what way out is the right way? What way out is the right way? Is there out of the mind? And the only direction is full stop. Then you might get a taste of what your true nature is. It's prior to the thought. Prior to the beginning. Prior to anything. It's that spontaneous intelligence energy. The false can never be the truth. And we've taken on all these beliefs.

Taken them to be real. But look up your dictionary. Look up the definition of the word belief. The definition of the word belief is that which appears to be so. It's an unquestioned acceptance of something in the absence of reason. We haven't worked it out. We've taken it for granted. What our parents have told us. And what our schools and society have told us. They never worked it out. And we haven't. An unquestioned acceptance of something in the absence of reason. Acceptance of an alleged fact. Without positive knowledge or proof. Now take these things that have been told the truth. And investigate them and see who they are.

And many analogies to point out that what we see is not the actual. Go down to the ocean. I'll say get me a bucket of blue water out of the sea. What would you say to me? You'd say don't be ridiculous. You know you'll never get me blue water out of the sea. The blue sky. Go up on a plane 30,000 feet. Where's the blueness? It's still further out. And this room is sky. It's nothing but space. And this room is space. Where's the blueness of it? Now it's another fictitious idea. Years ago when people stood on the seashore and looked out where the sea and sky met.

They were told don't go out there. You'll fall off the edge of the earth. People believed it then. But who would believe it today? Because it's been investigated and seen through. No one. So when you need to look into this idea of this belief that you are this self-centered real person. Look into that and see the falseness of that. Know the truth. The old scripture is saying is know the truth and the truth will set you free. What are you free from? You're free from your beliefs and all your conceptual ideas and images we've taken on board. The world's not the real. The thing's not what we believe it to be.

Water in a mirage. Another one. Investigate that. You'll see there's no water there. There never was any water. A rainbow. There's a rainbow. The colors appear in the sky. But there's no colors fixed out on the sky. All it is is the sun shining through the mist. The sun shines through the mist. It reflects on the sky different colors. I got a crystal sitting in that window over there. Every afternoon when the sun turns to the west it shines through that crystal and it breaks up into colors on the wall. You can't say those colors are not there. They appear to be there. Try and grab one off the wall.

You won't grab anything. Go back and have a look in the crystal and see if there's any color there. There isn't. It only appears to be so. All of these appearances are seemingly so. They're not the actuality. The mind's gone. Tell us about the mind. What's the mind? There's no such thing as mind apart from thought. Have a look at it and see. Take that mirror at the back of the room. There's a mirror in the room. What is it? It's full of reflections or images. You can't say those images are not there. You can see your own face in the mirror. There's an image there.

But go up and try and grab a reflection out of the mirror. All you'll do is grab the mirror. You can't say it is there. You can't say it's not there. But it appears to be so until it's investigated. And you realize that mirror is totally full of reflections. The space in this room is reflected in everything. So it's all reflections or images. Nothing can trouble you except your own imagination. So investigate is self-sufficient. This self-centered or this refer-fluent or this ego. And see for yourself whether it's a fiction or not. Do that looking at this. Everybody is seeing right now. And everybody is hearing right now.

Isn't that a fact? Yes. You'll say, I'm seeing and I'm hearing. Ask yourself this. Does my eye tell me I see? You realize your eye is not saying I see. You're seeing through the eye. It's the instrument through which you're seeing through. And it's translated by the thought, I see. But the eye can't tell you I see. It's the instrument which you're seeing through. Translated by the thought, I see. Same with the hearing. The hearing through the ear. Is your ear saying? My ear is not saying, look at this bob. Look at that. That's good. That's bad. I don't like that sound. My ear can't say anything at all.

But it is the instrument which the hearing is translated. It's translated by the thought, I hear. And that thought, I see. Is not the pure seeing anymore. Because remember what we've added onto this. Thought, this conceptual image. It's me, Bob, the Australian, the good fella. Now thinks it has the capacity of seeing. So we don't realize it's a pure seeing without that conceptual image going on it. So the thought, I see, comes up. Now I can't tell me I see. But the thought, I see, comes up. And the thought, I hear, comes up. Can the thought, I see, actually see? Close your eyes. Look around the room with your eyes closed.

And see for yourself what you can see with a thought. You can't see any of the actual things that are in this room with a thought. You can imagine all sorts of concepts in your mind. But the actual seeing cannot be done by a thought. The same with the thought, I hear. Can the thought, I hear, actually hear? The thought, I hear, can't hear. The thought, I see, can't see. So the thought, I see. The thought, I hear. The thought, are you unaware right now? You're not unaware, so you must be aware. The thought, I am aware, is not your awareness. We think we choose our thoughts.

But why the hell would you have an unhappy, miserable, or anxious thought if you could choose them? You realize the thought, I choose, cannot choose. So this thought, I hear. So this thought, I am aware, can't see, can't hear, can't be aware, can't choose. It's a fiction. The seeing, hearing, the tasting, touching, smelling, thinking, are all happening spontaneously, naturally, and ethically. Not by the conceptual image, the ego, the egoic image. It's a fiction. You can't do anything at all. It's all spontaneously happening. When you look at that concept of time, you see time is a fiction also. You see time is a fiction also. If you ask yourself, is there a past if I don't think about it?

Can you say there's a past without a thought? The same with the future. Can you say there's a future if I don't imagine or anticipate it? You can't. But you'll say I was in the past. I'll say, well, try and live yesterday. Try and live last week or a moment ago. You can't go back and live yesterday, a moment ago, or last week. You can recall it. And the only actuality you're giving it is when you're recalling it at this moment. Because nobody in this room can tell me what you thought a minute ago. Nobody can tell me what you thought a minute ago. Now, unless you recall it, it's already gone.

The same with the future. You can imagine and anticipate what you're going to do when you leave here or next week or so and so. But you can't live a moment in the future. And you'll see that the only actuality there is, is this right in this, you can't say it's a moment even. This presence awareness is the actuality. People say you've got to try and stay in the now. I'll say try and get out of it. Tell me a moment when you were ever away from this moment. It might be quite often in your mind you're conceptualising, but the actuality has always been in this spontaneous moment.

It's spontaneous. Try and grasp it. Try and grasp the now. It's beginning right now. And even as you're saying it or thinking it, it's ending and beginning again and ending again and beginning again. It's got no duration. It's all a spontaneous functioning. So, we're going to go back to that. So, we try to grasp it with the concepts, with the mind, and we fail, as Nisargadatta tells you clearly. He says you try and grasp it with the concepts and you fail. He says you are bound to fail. Because it is non-conceptual awareness. That's what the Buddha's call it. Non-conceptual, ever-fresh presence awareness. Just this, nothing else.

And that awareness is omnipresent. It's totally present. Presence. Before any words, concepts can come on it. Then they do come upon it. Spontaneously and naturally. And you see that when you look into thought, mind, thought. You see the thought, feeling and emotion are three aspects of the one. There's a subtle thinking going on in the immediacy of this moment. It's there for a little while. Then the sensation or the feeling will come up. It'll be there for a little while. Then the emotion will come up. Just like in nature. Like steam, water and ice. Radiation is... The sun will evaporate water. Steam, very subtle. It'll rise in the air and cool a bit.

Become a liquid, water. Then it'll solid... Come down as rain, solidify into ice or snow. So it's the same thing, three different aspects. The same as the thinking going on the same way. Very subtle. Coming seemingly real. And then develops into word or concept or idea. Which we take to be real and suffer accordingly. The great mantra is, I am that. And lately you already know that. Because don't you say, that's the chair, that's the carpet, that's the tree, that's the flower, that's Bill, that's me, that's you. Everything is that, which we put the label or the word on and lost sight of its immediacy.

We were hooded out by the word, not the real. I don't do it again. Look at those things and see for yourself. The person is the self-centred or the reference point, the ego is a total fiction. What must you be? You must be that life essence. Have a look at that. Take that life essence out of the body, what have you got? You've got a corpse. Now that corpse has got eyes in it, ears in it, heart, lungs, kidneys, all the organs are there until it rots, before it rots out. Got all those organs in it. But what good are they without that intelligence in it, that life essence?

The eyes are not, they can't see with the eyes, they can't hear with the heart or lungs, no life in it, it's not a bit of good. Just like the computer, got all that information in it. You can punch those keys as hard as you like, run the mouse over it as much as you like, if the power's not turned on, what are you going to get out of it? Nothing whatsoever. So what must you recognise yourself as being? You must be the life itself, not the body, mind, which expresses through, you are the actual life, the absolute. What can you add to the absolute?

Not the minutest thing, if you could add the minutest thing to it, it wouldn't be absolute anymore. What can you take away from it? Not the minutest thing, it wouldn't be absolute. When they call it the absolute, realise I am already, and always have been, and always will be that absolute. I am not the persona, I'm not the mask, I'm not the conceptualist, I'm not the poor, miserable entity I am. That's when we put upon ourselves, after all, I'm only human. We call ourselves human beings. If you believe in a God, you'll call God the Supreme Being. What happens if you take the label human off, take the label supreme off, and try and separate the beingness that's in this room right now?

You realise there's nothing but beingness in this room. It's being a chair, it's being a carpet, it's being you, it's being me, it's being everything in this room, and outside this room. It's all that pure being. And being will never ever be becoming. We think we're going to become something, we're going to become enlightened, realised, or recognise this or that. There's no becoming in being. There's always that being, knowing and loving to be. Negate your beingness if you can. Negate this presence awareness. That presence awareness translates as the thought I am. And the Sargadatta tells you that. He says stay with the I am-ness. And people get that wrong, take the wrong take on that.

They think they've got to stay with the thought I am, I am, I am, and repeat it as a mantra. It's not. What's that I am represent? Represents. It doesn't represent the sense of presence, the beingness that you are. How would you tell me that you are right now? You'll say I am. You already know it. But then what we've done, we can conceptualise it as I am Bob, and then you can see it in Australia and all the rest of it. I am that innate intelligence. I am that absolute. Take your stance there. See what changes it brings about in that body-mind. And people will recognise that change in you.

As it is now, when we come into that point of view that we are the separate entity, you get sucked back into it. You get a taste of it. We've had a taste of it all throughout your life. But 99.9% of the population are coming from that point of view. Your schools, your society, your surroundings, you're teaching it. You're reinforcing it yourself after a certain period of time. When you start to get to taste it, you take it away. Then people will notice the change in you. And instead of them dragging you back in, you'll drag them out. Because they'll come and see you. They'll recognise something in you and they'll want a taste of it.

And they'll come and get that taste. That's just how a word's been passed down through the ages. All the great scriptures and that have come about from that. But they get obscured by people putting their own concepts and adding to them. Put all different concepts on it. Leave it in its purity. The one essence of appearing, patterning, shaping and everything. So that's enough from me. Anyway, so you can get into it. Everybody's had a taste of it. And some of you have been along the way and pointed it out in a different way where other people might resonate with it and hear it. Or some of you might have doubts or questions.

Whatever it is, it's open to everybody because everybody is that whether you know it or not. Take your stance there. Pattern, shapes and forms and everything that goes on it. But know the truth about it. That's the way it's expressing. You are... Don't you? Enjoy the beings. And that's what's new and it's understood. It's enjoy. Another word for it. Pure intelligence entity. And see the amazing ways it's patterned, shapes and forms and expresses. Myriads of different pattern, shapes and forms. It's all expressing. And you've got to have some pattern to express to it to recognise them. If you're the totality, you don't know anything at all.

We form these bodies, mind. But we get locked in the belief we are separate through those bodies. Because the whole manifestation is vibrating dualistically. And there is no one-ended stick. Each stick's got two ends of it. We like the good and we don't want the bad. So we try and push out the bad and hang onto the good. But Shakespeare told you that. He says there's nothing good or bad but thinking makes it so. And it's true when you look at it. So when you realise the bad is just as good as the good it's going to pass on also. Look out there on a cloudy day.

Would you say the sun's not in the sky? No. You've learnt and reasoned, worked it out in your mind that the sun's always in the sky. It never leaves the sky. Then you'd want to know what forms the cloud. And you realise the sun itself forms a cloud. Yet the sun doesn't know anything about the cloud. The vastness of the sun is so great that the clouds that seemingly obscure it are only obscure it in certain parts. There'll always be parts that are clear and empty. The sun doesn't know anything about the cloud. But when you realise that the sun itself forms a cloud all the sun does is shine.

And in the radiance, the heat, it evaporates water. The water rises and cools and forms a cloud. And that cloud seemingly obscures the sun. But there's no cloud stitched on the sun. There is no thought stitched in your head. All the bad thoughts and things that hang around for a while or the good thoughts, they don't last very long. There's constant, constant change. So the sun's out there in a manifestation. It's constantly changing. So it's the one essence always patterning, shaping and forming and everything. Asar could have pointed out. He says, when I know I am the nothing, he says, that's wisdom. He says, when I know that I am everything, that is love.

He says, between the two, the mind is constantly vibrating. And it is. God and bad, good and bad, pleasant and fainful, happy, unseated. It's going to be one or the other all the time. The less belief you put into anything and see it as it is, it's unable to change then all by itself. It'll be re-cognised for what it actually is. The cognising emptiness. Would that be something to do in, like, be distracted? Probably. Who's the watcher? Be careful with that. See what's spontaneously happening. You're seeing right now, aren't you? Whether you want to or not. And you're not unaware whether you want to or not.

Awareness is not something we've got to grasp. It's happening spontaneously. And you can't pause a thought but to know what to do. Look beyond the thought. What's there prior to this thought? Can't say there's anything there, too. But we still think there's something. You never find the answer in the mind, but you still keep looking there. You don't... You gladly give up a thought so every night when you go to sleep, if you were that thought, you'd be frightened of losing it. That would be the end of me. And you see that this is like a dream. It's like a... You go to sleep at night and you have a dream.

In that dream, you can be in the hills, you can be in a house, you can be anywhere at all, on a plane or a train, anywhere at all. Doing all sorts of activities. When you wake up in the morning, you realise your body never moved off the bed. You know? You never... What's that I think? Oh, I forget now. No words came out of your mouth. Your body never moved off the bed. So the dream disappears. It doesn't hang around. What's the difference between that? You wake up into this dream, but we don't realise this is a dream also. The only way you can tell the difference between this and that, this dream has a seeming continuity.

It seems to continue next morning from where it left off the night before. And all the memories that go along with it. But it's still all imaginary. It's all appearance only. That's why... That's the way that Masargarada puts it. Realise you are dreaming a dream you call the world. And stop looking for ways out. The dream is not your concern. Your concern is that you love one part of the dream and not the other. He said, love all of it or none of it. Don't take one side or the other. And he said, the rest will be taken care of for you by that life essence that's living here right now.

That's causing the thoughts to arise and the activities to go on. It's breathing in, beating your heart, causing the thinking to happen. And I think when you notice that conflict has arisen, it does, I think that's when the full stop's useful. Because, you know, you notice the mind's habit of trying to figure things out. And if you just or the minute you're attentive to that, that's the full stop, as far as I'm concerned. Because the minute you're in the past or the future, you're trying to figure it out in the mind. And if it's causing you disease or discomfort, you know. So the minute you see that, there's a release.

So to me, that's the full stop. Three seconds later. Well, it's the nature of the mind. So don't resist it. It's the nature of the mind. See, once you see the nature of the mind, there's no resistance. It's just that we're caught up in the other part of the mind being this me that we think we are and whatever it is that it's trying to figure out. So it's all the mind, you know. So this image you have about yourself is the mind. You know, that is the memory, that is the past or the future. You know, it's just the mind's a very clunky thing.

I mean, it's a very useful thing, but it's a very clunky thing. And it can only work in the pairs of opposites. But when there's a attentiveness to that and there's a dis-ease or a conflict or an old habit pattern that's come up and it's cognised or seen, then there's like a big breath. You know, there it is. Yeah. And that's the full stop. And you've got to realise, you know, that everything is transient. It's all constantly changing. There's nothing static in this manifestation anyway. And there is no self-nature to anybody or anything. Do you think it's transient? Well, realise you haven't got the same body you're walking into this room with.

There are thousands of cells dying in it right at this moment and being replaced. And you know that if you look back on it a few years ago, you'd say, well, you haven't got the same body you've got now. And when you're a little baby, you know. It was transient like everything. Transience is constant change. Nothing static at all. You were saying that there's spontaneous. And it just came to mind that spontaneous comes from the Sanskrit word svota, which means an explosion in consciousness. And this is like an inversion of the scientific theory of the Big Bang, being somewhere way in the past when the explosion is now.

And that's it, the whole thing. Including the past? Yeah. Try and find a beginning. Try and find a beginning to the beginningless. And an end to the endless. Memorise the past. Memorise the now. Right now. You're doing it right now. Nothing can be done in a time other than right now. But the trace of this memory and beliefs and other stuffs in the body-mind are very strong. So disentanglement from body-mind, awareness from body-mind, is an ongoing process. And it can last until the end of the body, the death of the body. Someone asked me, Sargaratha, how is the experience of ageing, when he was in his last days living, and he said, I just become happier and happier.

That means, even after recognising it, one recognises his or her true nature, still, you know, a lot of things disentangle, evaporate, you know. And it's ongoing, you know. Yeah, it's not static. Like I was saying, yeah. Always changing. Well put. Sometimes it might be like a bit of a destination or a bit of a point where, you know, everything falls away and then crossed over permanently or something. Which is not, I know it's a story, but it's like, it's a continuous unravelling and old stuff dismantling. Would that be right? Yeah. Ever fresh, always new. Yeah. In the present. Mm-hmm. And the content is changing and the space is changeless.

People keep appearing on the screen and dissolving and it's like, sounds cool. That's yours. That's mine? That's yours. Yeah. Go ahead. Who takes the ownership? You know, someone said a common name for absence of, when we remove unhappiness and beliefs and, you know, not anymore investing energy in neural pathway in the brain, what remains is happiness. So, the common name for removing unhappiness is happiness. Because happiness is always dominant, it's always in the background. Happiness is the essence. It's your true nature. Our true nature. Satchitananda. Satchitananda is essential to us. You know, it's not something that we can become. And that's why it's been suggested in non-duality that we have to only, you know, set back and the truth will set us free.

Correct. Yeah. You have the confidence to be happy. Yeah. We have the comment and the question from someone. Yeah. I understand that the thought I am aware right now is not the awareness. It's just the I thought. How can I, how, how can then I abide in the I am if the thought abide in a I am is not abiding in the I am? Oh my God. Yes. Stop thinking. There's nothing you won't be able to know. You want to comment on that, Bob? I have to repeat it again. Semantics. Yes, so the good thing that Bob was pointing before, try and not, try and not abide in I am.

Try and not be. Try and not be aware. That's the answer. Because thinking and trying to work it out, how to abide or not abide, or what does it mean, that word or that pointer, it's not helpful, really. It is reducing the mental noise rather than trying to grasp it through that mental noise. And in a nutshell, what Bob said was the thought I am is not the I am. Yeah, that's what he said. He understands that. Yeah, well that's full stop. That's it. Mind and thought do not have a place in the present. I never had another thought. A Zen teacher once told me, my life would just be guided by the mind.

I would just be guided into what's next and everything else. And then the mind, the storehouse of the past, comes in to say, I need a function here. And that's when it can play with the good or the bad. And then one thing, some call it the pendulum of the good and the bad. Awareness of the mind doing that trick gets you closer to the top of the pendulum. And then the swings are never as great. The suffering is never as bad. And you're just here and never minding the mind. I keep coming back to that. But when you become aware of this monkey mind and step back and be the observer of the thought, you're not the thought.

Are you that thought or are you that which is aware of that thought? And when you start to ask that question, you're not that thought. You're just bubbling up. You want to say something? And everything appears to be divided because we say the vibrating thoughts are vibrating in the opposite to be real. It's the same stick, you know? No two-ended stick, no one-ended stick, I should say. You see, a stick's got two ends. When it divides into the... Seemingly divides into the opposite, realize that's it too. So... And it can pass. constantly changing, constantly passing. There's all this variety and diversity of different ways, different pattern, shapes and forms.

But the innate intelligence of using it all knows what to do. Because, as I say, there's thousands of cells dying in these bodies right now and being replaced. And a liver cell's not going to be replaced by a skin cell, or a heart cell by a brain cell. Each cell suffused with that innate intelligence knows what's necessary for it to do and replaces it. And there couldn't be a manifestation if it didn't manifest dualistically. Could there be day without night, or night without day? Could there be winter without summer? Could there be a you without me? Or a me without you? Yeah, so it's the same thing.

Subtitles by the Amara.org community Subtitles by the Amara.org community Subtitles by the Amara.org community This is an example as a, as a metaphor. The space inside the house, the intermediate space and the space outside the house, it just merges into one as the house collapses, so there's no problem. Another way to say is everything is perfectly resolved and the unborn is put in mind. which is what you truly are. And the beautiful example that Bob gives on the subject-object is when you see, the seeing is happening. When you hear, the hearing is happening. And you can see how the vision comes from the mind. The vision, the mind comes and invents the seer and the seen.

But neither the seer nor the seen are possible if there is no seeing. So they can't possibly be separated, they are one. Same with I'm thinking, I'm deciding, I'm choosing. There is a seeming subject and seeming object of decision or choice. But they are all completely conceptual because if there was no space of thinking or field of thinking or capacity of thinking, there wouldn't be me thinking thought. So I had this little sadhana when I was still going to India 10 years ago to actually collapse the seer and the seen into like a sandwich. Take the space of seeing as something. That is, yeah, and the one end of the seeing is the seer and another end is the seen.

And just step back from the whole circus and see the whole process like this is happening in space. The seer, the object of seeing, and the capacity is happening in space. Now this whole process of seeing is happening within me, is an object in consciousness. So now there is no subject. Now the subject is completely gone because as the space, I don't really have any center or anything. And identification or the body looking at things or hearing things or deciding things happens within that space which I am. That collapses what you were saying, the subject, object, in a practical way, in a very, very simple way.

And I had it as a sadhana, a little bit against the idea of practicing and getting a sense of being. And the results of the practice. But this is how life has it. So it's really no one who does anything. That's how life has it. If life has it this way that somebody meditates and gets the mind quiet, that's whether the mind is quiet or noisy, it has nothing to do with the space, with recognition, the mind, active or passive. It has zero to do with the recognition of the truth which is beyond the mind and underlying the mind. But yeah, your life is going to be happier.

Mind is going to be happier. Mind is going to be happier. Mind is less judgmental and chatty and noisy. It's still a dream, but it's a much more pleasant dream. And life has it at some points this way. And at other points it doesn't. It doesn't really matter. Weight lifter is not able to lift up five kilograms because it's too heavy. Necessarily means that weight lifter cannot lift up 50 kilograms because it's much more heavier. Such as the weight lifter. Such as the analogy of weight lifting. If we cannot be calm and relaxed in a normal situation, and because we just take over by mind activity and beliefs and energy inside, that means, necessarily means in terrible situations, we totally lose the control as body-mind.

I mean, the life intelligence energy gets inside the body-mind activity and find itself, you know, inside the activity without being able to descend, this entanglement. You know, the waning out, I mean, taking out from the body-mind. So, because of this reality we need to start taking out from the body-mind slowly, slowly, in normal, in neutral situation. So when the terrible situations come, now because of, because we stopped investing a long time ago into the body-mind, now we can take much more control. We take over by body-mind. not as easy as before because now we are much more free of body-mind activity. It's about body-mind because life intelligence contracted in the body-mind, specifically human body-mind, not even other species of existence like a caterpillar or bat or a spider.

So human body-mind, the one needs to do his own or her own task on neutral situation. Well, it's true what you say in many, many cases. Many, many cases. But it's also untrue in equally many or maybe more cases. If you think about the life being spontaneous, what you say is completely logical. But the truth is not in the logic of the mind. They were situations and we had on the meeting couple of days ago someone who was... went, as many others we know, woke up through the PTSD, through the traumatic experience, through destitute drug addiction and suddenly pulled through. So it's not through the slow logical process of diminishing the load on the mind.

It's actually through the opposite, through facing complete annihilation of the mind in the moment of like overload of the amygdala just shutting through the energy and... stopping this default mode network and waking up. So... Is it also logic? No, no. You get on this mixture. No, see, it is beyond... Mind is logic. What we are talking about is beyond the logic of the mind. Trying to grasp it with logic, you can have a lot of fun, but you'll never really get to the final conclusion because you now using the vibration, the mind, the pair of opposites, the concepts, the ideas to grasp, absent from the mind, the mind, the pair of opposites, the concepts, the ideas, the absence of concepts, absence of vibration, absence of the ideas.

The only way vibration can grasp the absence of vibration is to stop. Stop vibrating, stop thinking. That's the way where it becomes too obvious. That's visible. And that's also what Michael was saying. It's not the idea of stopping the thinking. Yeah, for a moment, what's wrong with right now? Nothing. Oh, wow, great. That's helpful because then the recognition comes back, the attention rests, it doesn't go and get invested in everything out there. So for a moment, there is no problem, no clinging, no desire, no identification, no dividing me versus the world. But that moment can actually be enough to recognize. It doesn't have to extend.

This moment is the moment in which that space-like awareness is completely free from getting on the train, like Jane is talking about this. The train of thoughts. So it is free. From this moment, if the thought comes, the awareness is still free underlying the train of thought. So who you are is the recognition of that complete freedom. And if the mind comes and is active and is doing a lot of other things there within the expression, within the manifestation, let it do it. This is not who you are. So recognizing the mind with its content, whether it's quiet or it's noisy or it's loud, it's not who you are.

This is the expression of that life essence. So it's not personal. You can see yourself doing whatever you're doing, and that's not personal because you are the space in which Heyman is doing. And plus that even sense of being a person is impersonal. And that's why you see it in almost 99.9% of the body minds. If it was personal, only one body might have it. That's it. Yeah. And I think if you read Masagadatta, which everybody obviously has, sometimes in a group he would be quite angry or appear quite angry with some people when they spoke. And this was a man that really had a handle on the truth.

So how I see that is that there was no thinking that was involved there that was spontaneous and it was a responding with with a lot of energy to a question that was asked of him and you know uh and so i think you know thinking that um that we're not the elements which we are we're the elements this is what we are so we're we're sometimes it's raining sometimes there's thunder and lightning sometimes there's sunshine so and that's it that's what we are and so to say okay i'm always going to be sunny i'm always going to have sunshine i'm never going to raise my voice or i'm never going to be angry or i'm never going to you know i think that's the mind playing a trick on us to say that we should be a certain way you know so it's one part of the mind trying to fix another part of the mind in fact it's quite repressive if you try to be something that you're not so i just just a little it's a little bit of a trick of the mind uh to think that you know it's always going to be sunshine and happiness uh your true nature on the other hand is always pure joy itself but you know but there's the responding there's the hearing tasting touching something and you know it's a little bit of a trick of the mind to think that you know it's something that you know it's a little bit of a trick of the mind to think that you know it's smelling like there's the elements of what you are so what comes up is spontaneous you can't have a story about it at all i mean it still goes back to what bob keeps saying that you know there's there's love here there's peace here and there's joy here or the veiling of it and the veil is the as i call it the bullshit conditioned egocentric you can define whatever you want but it's not a a mind that is in a love interest it's it's surviving it's survival it's protection and there really is nothing wrong with right now i mean the whole point that i'm that i'm experiencing is as someone called it traveling lighter and you know and the mind you know bob was talking about his suspenders and loose fitting clothing uh this is all about traveling in life in loose fitting clothing instead of the mind wrapping you in in in mummified uh you know so that you're like this instead of open and wide and free and the me mind as some people have called it is the one that will cause you to suffer i mean you know that bob went to nisra gaddafi to really want to get rid of suffering and to travel lighter and to understand and i think that's what most people in this you know self self-help 14 billion dollar uh world are trying to end their suffering this is the kind of stuff where it goes back to making it simple there is nothing wrong with right now until this mind comes in and then we can you know practice and we're not really the ones to practice but they're tools that all of a sudden to suffer less and that's really what yeah because when you realize who you're not yeah exactly when you realize who you're not uh it's effortless you know because there's no doer yeah yeah it's letting go yeah yeah it is letting go of this that spontaneous explanation you were talking about right now impression you jane i think it's i like that point like you can still have these responses like some anger or some irritation or something but sometimes when that happens i think oh that must be coming from a self or an ego reaction but it's not necessarily it's a it's a reaction it's a reaction it's a reaction it's a reaction it's a reaction it's a reaction it can dissolve pretty quickly and that's all okay like it's not necessarily a person going having a reaction that's right that's right exactly yeah it's like the elements that's what we are part of the human condition because sometimes i've heard people at my spiritual center in chicago say well i have to feel my feelings and i'm saying yeah let them go but instead of holding on and you know they're suffering and they go well i don't want to do what they call it spiritual bias pass like oh no i'm above this no we're this is a human condition at the same time and to feel your feelings and let them go that's what i teach people in the sedona method that's when and also it's um yeah it's sort of it's just spontaneity as was touched on you know we never know what's going to come up in the next moment true you know we just don't know i still hope for the lotto numbers everything is perfectly perfectly resolved in the unborn mind why exchange the unborn for thought and the unborn mind is what they call no mind it's a mind with all the concepts left behind it's just clearer clearer and empty never mind it tells you in the scriptures be you transgressed transformed by the renewing of your mind renewing your informants remind yourself that you are that one doing nothing that'll transform you it'll change you are the totality go to the south pole how much further south can you go next step will be north go to the north pole how much further north here next step will be south where do they meet at the equator why do they because you can't go divide it up in any way, shape or time.

It's equal. What Mark said was the human condition, so you take away the human and you take away the supreme. And there's just what is. No resistance to what is. And what Adrian was saying, that's really kind of, I think, is important pit stop. Often people think, OK, if I did something nasty or I felt something negative, that was me. But if I felt something positive, that was higher power or my higher self or whatever. That division to higher self, lower self. If I'm angry, that's the lower self or whatever. That's all concepts. That's nonsense. And the easy way, yes, I like that. I use a lot of this inner weather, inner landscape.

It's like just us above, so below. Us outside, so within. So us below. And as the weather is changing outside, that same way the weather is changing within. So as there is a thunderstorm here, that will be as well here. And it's not just there. And that's my favourite way of Bob's really tiling everything with nature. Look not just at the weather. Look at the dogs. Look at the crows. Look at the magpies. Look at the animals that do get into the fight. And they do get into, you know, they do get disappointed. I mean, this is anthropomorphism, of course. We don't know if the feeling is the same as my disappointment.

But we can see resistance. We can see different behaviours that arise. They don't label it. So they don't hold it there. By labelling something, I'm angry. So now the anger got solidified. It's much more serious. It has the mental representations now, which is kind of connected to all the other definitions and experiences of anger. So that is what animals don't do. Therefore, anger shows up or whatever else shows. The vibration, the emotion, the passion shows up. And it does its function, whatever it needs to do, survival or whatever. And then it dissolves. And then it goes away. So the possibility is to live the same way without conceptualising, fixing, solidifying the label.

Let the energy flow. And as Bob often says, once you realise you are invulnerable, you are that space like awareness, what would you want to do from another person? Even if the idea of jealousy or envy comes up, that idea is not personal. It's not mine. I'm not going to give it any attention. I'm not going to believe it. Therefore, there is nothing that I want from somebody else. There is no need that I want to get something from someone. And there is no need for me to improve in any way. So everything is as it is. And it's left unaltered, unmodified, uncorrected. And it's effortless.

And it's joyous, natural. That's the invitation. And it's a really good point to actually highlight it. How often we think we have a duty to become better or to change. Like Jane was saying, just do only the good things. Have only sunny days. Yeah, good luck. I mean, if that's what life moves you to do, wonderful. That's a great passion, great goal in life. Something to do. Like people create the musicals. Some other people create some ideas. Some people create the idea of becoming only sunshine. Fantastic. But this is not what we are talking about. This is not about ultimate freedom. It is about pleasure.

And yeah, maybe life can have it this way in some people. That the pleasure will be more prominent and more kind of grounded. And the habits of staying in that pleasure will be great. But this is not about freedom or ultimate truth in which there is nothing in the appearance that really isn't recognized for what it is, which is nothing appearing as something. So that's the freedom. And then nobody is there to say that, oh, you know, the day is okay, but night is not. The summer is okay, but winter is not. No, they're all good. All two-ended sticks, they're all good. So even the physical pain or sickness or aging or death, they are part of the play.

And like, I think, was it you, Heyman? You said, you know, if there was no, you know, if there was no unhappiness, there wouldn't be happiness. If there was no pain, there wouldn't be pleasure. If there was no night, there wouldn't be a day. So it is as it should be. It is as it is. And it is to be appreciated and acknowledged and loved and justified. That's the freedom. Go for it. It's about dissolving. Dissolving pattern or thinking pattern or a bundle of emotions has nothing to do with happiness. It's not necessary to recognize, recognize the true nature. That's just irrelevant. But recognizing, each time the one recognizes his or her own true nature, a little bit of dissolving also may happen.

Absolutely. Absolutely. If there is no investment in the pattern, it will drop. And they're not relevant. You know, the one doesn't need to. That's byproduct. Yes. Yes. As we, you know, were witness, everybody was witness, Bob also was witness. Nisargadatta was always angry, decades after the explanation. And that anger is not only mind activity. It may be biological, you know, reasons for that anger. We don't know about someone's... It's just energy. Yes. You could call it anger, but it's energy. Yes. To this body, one is not even anger. It's only a label. Anger is only a word or label. Yes. You're... It's just... It's a reward, really.

Yes. That's it. Totally. And also we like to take control. I would say, this is my fault, or I did this, or, you know, I shouldn't have done that. So then if you trace back the history that happens within, if you trace back everything that had to happen for this event to happen, that's going to be a big thing. Yes. You get back to the whole, the smallest particle of the whole universe. Yes. Yes. Yes. Yes. Yes. Yes. Yes. Yes. Yes. Yes. Yes. Yes. Yes. Yes. Yes. Yes. Yes. So control seems like a really important point because me is so arrogant. It's a reaction and it's a claim of everything and I want to control my life.

So I want to be totally in control of this fiction. Which is a big joke. That is a big joke. Yes. Yes. Yes. Yes. But if I remember that the one truth, total, well it's get out of jail. Yeah, it's get out of jail free card. Yeah. But it seems like it's, in Christian terms, it's that thou shalt have no other God before me. And it's one or the other. It's not a commandment, it's a statement of faith. Yes, yes. That there's present awareness or presence awareness or intelligence energy, cognising emptiness, or there's a dualistic illusion in everything that we've put on it. And what did Christ say?

No false gods before me. Or something like that, Bob. And Bob just translated before I am, rather than before me. Before me. Before I am, the sense of presence. Can you elaborate on it? Well, before the sense of presence, what is there? Before the I am, yeah. Just what can you say about it? Anyone who's not present right now, you must realise, no, I'm present and aware, not unaware. Leave it as it is, unaltered, unmodified, uncorrected. No preference, no partiality, no comparison. And what is real? There's not. There is. It was. There is. Or not will be. It's just what is right in this main thing.

Get away from it if you can. Cause in the year, goes out on the other side. There's just nothing to hold on to. Beautiful. So what? We can all go home and relax and that's all there is. Nothing to do, nothing to worry about. Yeah. Everything I know. Everything I love, everything that I can. This is my second. This is my second. satsang so what I find puzzling or interesting is from the mind everybody is searching searching active active activity activity nothing to do you were like this one day too weren't you did you have a time in life when you were a seeker yourself and there's nothing else to say nothing to do I just was again in India beautiful and meet my old friends we have a good laugh we have a good talk you don't look too good make now I'm going with the next year so I don't know when I will go or the best good journey what can you say what can you do I can't help no need just have to be we are that's all good but drink your wine that's very good for you thank you thank you everyone