Sailor Bob - nonduality. Life is vibrating 25 Feb'20

And Bob. Well we go through the old spell again, we give you the... Every time, the more often you hear it, the more often you... the sooner you're likely to remember it, what we're pointing to. Instead of getting into some story that takes you away from it, with the belief you're going to get somewhere or do something or go somewhere. We can't teach you anything here and we can't tell you anything. That's very important to see. What we do is point toward and ask you to look to where we point it to, to see for yourself. Again, if you see for yourself, nobody needs to confirm it or nobody needs to tell you everything.

And what we point to is not anything new. You'll see it's the vase of all the ancient traditions and scriptures. In Hinduism they call it Existence, Consciousness, Bliss, or Sat-Chit-Ananda, Nama-Rupa. They're the five factors of it. And existence is being. Consciousness is another word for knowing. And loving to be is the love of being or the bliss or the ananda, the joy of being. Hindu... Who else? Buddhism, they say it's non-conceptual, ever fresh, presence awareness. It's just this... anyone who's not present? Anyone who's unaware? Now you realise I'm present right now and I'm not unaware so I must be aware. Because it vibrates in the opposite.

The Jews say, Hear O Israel, the Lord thy God is one God, there is nothing other. Pointing out that's all that. And Moses when he realised where the voice to him was coming from, it's that I am. And he realised that I am that I am. And you'll see that in the Bible. You still know that I am is God. So what they're pointing to is the one essence, experience, expressing, patterning is everything. And even we break that up. They say it's a higher power, a greater power, or a God power. But they're saying in that omnipresence, omnipotence, omniscience means total power. Total presence. And total...

intelligence or awareness. It's the one totality that's patterning, shaping, forming, and expressing is everything. So if you take that what must you be? Whether you realise it or not at this moment, if you ever look into it you say, I must be already that. What is there that's separate and apart? If there's not two, it's non-dual, that's what they call it, non-duality. Non-duality translates to, it means one without a second. A second becomes two. And there's no count starts off with two. It all starts off with that one. Then it doubles and doubles and all the different words. So it's the one essence, patterning, shaping, forming, and every...

experience, expressing is everything. And the great mantra which they tell you that is, I am that. And that you're talking about is not the person, not the... I am that life essence. I am that being. Because I can't negate the beingness, can you? I am that knowing. Can't negate the knowing. There's a knowing that you are. Even if you say, I'm not knowing. You realise that knowing must be there for you to be able to say it. And I'm loving to be. Nobody would want to be dead right now for quids if somebody were to come on and say, I'm going to bump you off right now.

You wouldn't be too joyful about it. So that's the chitinanda, being, knowing and loving to be. It's the innate intelligence, it's patterning, shaping, forming and everything. Now the other two factors, the name and form, nama is name. And form is the pattern through which it's expressed through. The body and the mind is nama rupa. And we've all got names. And all got forms. We're all in bodies. We've taken... They tell you again in the scriptures that the nama rupa, the name and form are maya. Another word for maya is illusion. And they say it's a phenomenal manifestation. A definition of phenomenon is that which appears to be.

And have a look at that. All these forms out there, in here, wherever you look at it, have got labels on it for name. So the name and the form are maya or illusion. They're illusionary patterns. Which we're reinforcing every day. Never questioning them. We take it to be real. I am Bob, this body. And this is my mind. Now we've got the idea that we are this body mind. But you need to investigate these things. Because that's one of the things we point out. That the false cannot stand up to investigation. If you've got any erroneous beliefs that are not true, and you really look into them, if they're not facts, they'll fall apart under the investigation.

And I found that to be a fact too. In the investigation of who I am or what I am, I realised I'm not this body, I'm not this mind. And the worst one we put upon ourselves, I'm this person. Now look at that word, person. Where does the word person come from? Doesn't it come from the ancient Latin persona, the mask? Pointing out we've got this conceptual image. An image made up of concepts or words or thoughts. And taking it to be the real. I am Bob, the Australian, the good fellow, not so good. That's how I'm describing the person. But the person is not the reality.

It's just another label we put upon ourselves. Another way I put it is I'm not speaking to anybody. I'm not speaking to any mind. If I think of that body mind which is the person, you're getting it wrong. I'm not speaking to you as the person or the body mind. I'm speaking to that I am that I am in. That I am is not the thought I am. But it is the sense of presence. How would you express that you are right now? You'd say I am, wouldn't you? So that immediate expression is there. But then you can't do much with I am until we put more concepts and words on it.

And discriminate it more. So that's all that is ever speaking, is that I am and it's speaking to I am. So we've got this idea we're the person, the separate entity, the individual. And when you look into that, you'll see that's where all your problems come from. It's all of the visions, psychological suffering, the fear, the anger, the stress, the guilt, come upon that sense of separation. With that sense of separation comes insecurity and vulnerability. Why don't you take it on the road? You don't have that idea that I am Bob. You feel separate, insecure and very vulnerable. And that's when our search really starts.

From that time on, we're seeking to become whole or complete because we've taken on the belief we're separate. Now you can't even say that I am until you learn words. Can you say you were born? You can't say I was born even. You can say it, but you can't remember your birth. So you know what you're talking about. It's not the reality. And why can't you remember your birth? Because you hadn't learnt words then. And look at all these words we've got and you'll see that the word is not the thing. We've learnt all these words along the way, taken a word to be real, but the word is not the thing.

Take the word water. Can you drink it? You can't. Can you swim in it? Can you wash in it? Well, you drown it. You can't. Does the word fire burn your mouth if you speak it? Can you cook with the word? Eat yourself? You can't. So what's this word I or me? We've taken it to be granted I am this body, I'm this person, without questioning. We learnt those words and the energy of belief's gone into them. Instead of questioning or investigating, well, we learn more words, we've taken on the idea that we are this individual, this artist person, this separate entity. And then we're trying to find the answer in the mind.

If we do this meditation, if we read this book, we go to this, that thing, or work this out, we'll get the answer. But what they're talking about when they're pointing out it's one without a second, not two, only that, they're talking about what must be the absolute. The absolute, the total, totality. And if you recognise that, what you're talking about when you say, who are you? I am, you are that absolute. In Buddhism they call it the great perfection. What can you add to the great perfection? Nothing. What can you take it away from? Nothing. What can you add to the absolute? Nothing. What can you take it away?

So it's always and ever that. It's never changed, but it appears to be so. This absolute that we're taking to be the separate entity, the individual. And to get the taste of that even, you realise it never was, never will be, or never could be. It's always been the one totality that's patterning, shaping, forming, and experiencing as everything. This is, as they say, it's a direct introduction to your own natural state. And it is the natural state because everything is that. Non-duality is described as one without a second. So that means one without the other. Totality. So again, you realise you are that one, and there's no second there.

We've got concepts of the second. That's the way this thing we call mind vibrates. It's a vibration, a movement of energy. And it vibrates constantly in the interrelated opposites. And have a look at that, the way your mind's thinking. You're either in the past, which is memory, or it's in the future, or somewhere within that range, which implies anticipation, anticipation and imagination. You're anticipating and imagining what's going to happen next. And it's also good or bad, pleasant or painful, happy, sad, loving, hating, positive, negative. So have a look at your mind and see if it functions any other way. It's either one or the other, isn't it, when thinking's going on.

And it's all vibrating in words. And Shakespeare pointed that out three or five hundred years ago when he told you then there's nothing either good or bad, but thinking makes it so. It's this thinking, and we think this is good and that's bad, this is pleasant, that's painful. And Zagadatta tells you the same thing when he says there's nothing can trouble you except in your own imagination. That's a great statement. If that's true, when you say, well, there's nothing can trouble you. I'm under all this psychological crap, I'm fearful, I'm anxious, I'm unhappy, depressed, she doesn't love me or it's not good enough. All this psychological crap, there's nothing good about it.

And I'm beating myself up with the word, with the feeling, with the emotion, constantly. And when he says nothing can trouble you except in your own imagination, what would you do with that? Is that so? I don't see it as so. Well, he's telling you to investigate. I will investigate, I'll have a look. What's imagination? Look at that word and you'll see, break it down to imagine. Break that word imagine down to image in. That isn't what we're doing. We're creating conceptual or mental images. I'm Bob, that's an image I've got, it's not the actual. I'm unhappy, I'm fearful, I'm sad. I've got this sensation I call fear or anger and it makes me unhappy or sad.

So, we're creating all this conceptual beliefs or suffering, psychological suffering, because these words we picked up along the way, been learnt and taken to be real. Without questioning. Now, tell me I'm one without a second, but I see all these separate patterns around me, all these individuals, they must be persons too. But are they? I need to investigate. What's the persona mean? The mask. Comes from the persona, the mask. And what's the mask? When I look at it, the mask is a conceptual image based on past events and experiences. What happened yesterday or last week, not what's going on right now. What's going on right now, just this presence awareness.

And then you put a label on it, it's coming and going. But we immediately relate it to the dead image. Not in the past or future unless I think about it. So it's all thought based. And the thought up image, based on past events and experiences, is not what's going on right now. So it's a dead image. So we're relating to this dead image. Do you think the dead image can keep up with life? It can't. It's gone. Life is ever fresh, ever new and ever free. But we keep relating it. Oh, I'm Bob the Goodfellow and so and so. And I do this mantra or do this satsang, go and read this book.

I will become something. Don't you realise that the coming is not being? Being implies a future time. And if you investigate time, again you'll see, you'll see for yourself, that time is a mental concept. It's a hard one to believe. Yesterday, tomorrow and today, and all these happened yesterday and we don't know what's going to happen tomorrow. But it's just a mental concept because if you ask yourself that and investigate, what is wrong with right now if I don't think about it? Well, what can you actually say without a thought now? Try and look beyond the thought right now. What can you say? You're still seeing, you're still hearing, tasting, touching, smelling, qualifying, eating, tasting, eating, lot, tasting, looking for more, not real, talking, researching, small talk, sounds of living things and formal live things, because that's what it is.

So there's no concept. You can not draw stuck or hard, nicer or seek, feel, think, flow, feel, realize, think about it realise it now. The things we're often siglo myself... And I'll say that it really makes you develop, it doesn't stop you. You're not feeling yourself, person? What's this person? Isn't it what we call the body-mind entity? Well, have a look. Are you this body? Am I this mind? Well, don't you already know that you're not the body? Because you say my body. Don't you say my house, my car, my shirt, my hat? You know you're not the house, the car, the shirt, all that.

Well, maybe you're not the body either. So have a look at it and investigate and see what's this body made up of? And you'll realize the body is made up of elements. Air, earth, fire, water, space. Separate yourself from those elements if you can. Stop breathing. See how long you can last without the air. Take the body temperature, the fire. See how long you can last. You'll soon get hypothermia and die. Take the water. Your body's 80% water. See how long you can last without water. Get off the earth if you can. Where are you going to live if you're off the earth? No spaceships will last out there forever.

Get out of space if you can. And you reckon there's nothing that you conceptualize or think about that can be outside of space, outside of the emptiness. Everything that's appearing in this manifestation is the content of space. And space is emptiness. Space is emptiness. Look at the room, this room without the room in it, the walls and the things like that. It's empty. And those walls, they're not really solid or substantial the way they appear to be. These bodies are not substantial either. So how can you say, I am this body? The same with this mind. Am I this mind? And you really know you're not the mind because you're saying my mind.

And you break it down even to that mind is myself. So we've taken ourselves to be a personal self. And what do they tell you? In all the great tricks you'll read, there is only one self, one Atman, one self. But when we say myself, we're splitting ourselves up into individuals, personal selves. And we think we're going to get there through that way. When you've divided the individual, the great perfection, the absolute up into subject, object, into thoughts, you're not going to get anywhere with it. And you've found that out. You've looked for a long time. I never found the answer in the mind. Why haven't you?

You've searched hard and long and done this, that thing, and this mantra, read this book, practiced hard, meditated, done all this practice, and tried earnestly and sincerely to become realized or enlightened. Why hasn't it happened? You're not idiots. You're intelligent people. Why hasn't it happened? And then again, we look this long and hear others and go in the stories they tell and keep the stories going on. You might just do it in the end. Well, I've looked in the mind sincerely and honestly, I've never found the answer there. You might just do it in the end. Well, maybe I've been looking in the wrong direction.

I've looked in the mind all this time and never found it. Why haven't I? Because I'm intelligent. Well, that must have done it. If I haven't found it, maybe it's not there. And that's what you come to realize. The answer is not in the mind. And the ancients tell you that. Because your saints tell you, you'll never, ever get there. You'll never get there. You'll never get there. You'll never get there. You'll never get there. Get peace of mind. Never. We're seeking for peace of mind and the thoughts are there. Because they tell you that the peace is when the mind is not. When that stillness comes about or the hiatus in the thinking or whatever comes about, the silence, the stillness, there's an emptiness there.

It doesn't last very long because we focus back into the conceptual images we've believed in, which everybody around us, they've never looked into this stuff, are reinforcing. And we've reinforced it day in and day out until we started looking. And we're still reinforced until you see through what we're looking for and find there's nothing there. So the answer is not in the mind. That's why they call it the peace that passes all understanding. Because it cannot be understood or grasped. That's what understanding means is grasping something. And they're pointing out there and then. That's the peace that passes all understanding. It means you're not going to ever grasp it with the mind.

Never. Mind is when the mind is not. So that's where you need to look at it and see as I said. You pause the thought and ask yourself what's wrong with right now if I don't think about it? What can you say? You can't say it's good. You can't say it's bad, pleasant, painful without that thought. And then you say all my conditioning came in. Well have a look at that one. What conditioning is there if you don't think about it? What labour are you going to put on this conditioning? Don't you know? See it's all conceptual. And that's what the Buddha's telling you. The great perfection is non-conceptual awareness.

Try to grasp it with a concept. And that's what the Sargadatta tells you. He says we try to grasp it with a concept. A concept is a mental construct. A thought. And we fail. And he says we're bound to fail. And isn't that a fact? How many times have you tried to grasp it with a concept and thought you're going to get an answer? Hasn't it always failed? It'll continue to fail until you recognise it's non-conceptual awareness. That's what we are to ask you to look along these lines. And it's hard for a lot of people to do that because we're so locked into the belief we are this person and everybody out there reinforces it.

Everybody that doesn't understand this will reinforce it. Now so you've got to acquire, you've got to amass, you've got to accumulate, add to, make yourself whole and complete. Nobody ever tells you that you've always been whole and complete. You've always been the absolute. There's nothing to acquire. All that's necessary to do is to discard. Give it away. Don't take it. Don't go there. And then letting go of all the concepts, what are you going to live with? You're going to be left without any concepts. But if you're left without any concepts, you mean to say that awareness is gone? It hasn't. Has the life gone out of you without the concept?

It hasn't. You can hardly give up these concepts every night when you go to sleep. And it's not the end of it. So when they say it's non-conceptual, you must realise it can be without concepts. It's mind. Have a look at this mind. You think my mind. I say my car and myself. If you think you are the mind then get up and show me what your mind is right now. Can you say this is mine? Well that's mine. Point to something solid or substantial. Is this body mine? It's not mine. because if there was no thoughts there, has the body gone away? It hasn't.

When you're in deep sleep, when you gladly give up that mind every night, it's not the end of you. But what's the body made of? Have a look at that. You read a lot of body. There's nothing but a vibrating pattern of energy. It vibrates. Vibrates into words, concepts, ideas, and form this mental pattern, this image, this conceptual image, just like the tree out there is vibrating, and it seems something is solid. And everything else in this manifestation is vibrating into seemingly solid pattern, shapes, and forms. And the Buddha told you that the emptiness is form. It's an empty manifestation, but it's patterning into shapes and forms.

Nama Rupa. And he made the statement then that emptiness is form. And he said, he said it around the other way, and he said the form can be nothing other than the emptiness. So all these forms in this room, including you, me, and everything else, are emptiness. That's why I say I can't teach you anything. I can't tell you anything. How can I? When they're all empty forms. And he called it a cognizing emptiness. An emptiness that has the capacity of knowing. And we think we are cognizing the emptiness, but it's not. It's the emptiness that's doing it. It's the emptiness that's organizing it. And we translate, that's being translated through these patterns into words, ideas, and concept.

Emptiness is form, and form is nothing other than the emptiness. So all this manifestation is Maya. It's illusion. It is a phenomenal manifestation. Look up your dictionary definition of phenomena, and the definition of phenomena is that which appears to be. Appearance is seemingly so. It's only seem to be. And it's seemingly very solid and very substantial and very real because the energy's got, the leaf's gone into it without question and probably still going into it until you look through it and see. But we've learnt many metaphors out there in the world that point out the unreality of it all. Go down to the ocean and I'll say, get me a bucket of blue water out of the sea.

You say, don't be stupid. You know damn well you'll never get any blue water out of the sea. But it appears to be blue. The same with the sky. The sky is nothing but space. Space is empty like the space in this room. Where's the blueness? Go up on a plane 30,000 feet, is there any blueness in the plane or is the blueness outside the window? So the water, the sea's not blue and the sky's not blue. The water is a mirage. You're driving along the road and you see a pool of water. Drive up to it. There's no water there. When was there ever water there?

There never ever was but it appears to be so. People should have on the shore looked out where the sea and the sky met years ago. They were told, don't go out there, you'll fall off the edge of the earth. But who would believe it today? Nobody. Because it's been seen through. But people believed it then. They were fearful. Oh, I think Santa Claus, we believed in Santa Claus. And then we see through it at some time or other. We still tell our kids about Santa Claus because we know it will give them pleasure. Sense of pleasure and joy and happiness. So we've invented it again, reinvent it and make it so it's real.

But was it ever real? You know damn well it wasn't. It couldn't be. Now there were all different metaphors we used. The snake and a rope is another one. A fella steps out of his cabin in a dark, rainy, wet night and he stands on a wet piece of rope. And he immediately slides under his feet and he immediately thinks he's stood on a serpent, on a snake. And immediately the goose pimples come up, the air stands on in and he breaks into a sweat and the fear races through him. And somebody comes along with a torch. Look, it's only a piece of wet rope.

There's an immediate sense of relief. But the fear and the trembling don't die down because they're physical. They've been stirred up by the physical sensation, the emotion. And it takes a little bit longer to let it go. But letting it stay there without keep reinforcing it, it's going to move on. You're going to see through it. You're going to see through it. You've got these thoughts and concepts. Instead of seeing through them and letting them stay, every thought you've ever had will move on. Unless you attach to it and fixate on it. Where are yesterday's thoughts now? Where are the thoughts you had four or five years ago?

When she left you or done you wrong or something happened and you got dirty on it and a big concept of going on. You've forgotten all about it. You've got something else in your life now that made a big difference. But we don't beat ourselves up with our words. We don't. Our parents told you, little Johnny, you're not good enough or I'm fearful. We take that on board instead of investigate it. And we suffer accordingly because we've been taken on the word. And I pointed out the real is not the real. And the word is not the real. And you remember you didn't learn any words till you were about two, two and a half years when the capacity of reasoning came upon you.

Before that, that capacity of reasoning hadn't . . . wasn't functional. It was just a matter of time. It was just a matter of time. And it's still functioning. And we have that innate capacity of reasoning which is much more developed than what it is in other animals and insects. They have different capacities than what we have. A bird has a capacity of eyesight that's more developed than what our eyesight is. But through the capacity of reasoning we've built ourselves eyeglasses, binoculars or telescopes which enable us to see better. A dog has a sense of smell which is much more developed. The bird has a capacity of flying.

We can't do that naturally. But through the capacity of reasoning we've built ourselves airplanes, kites, ballooners, gliders and things like that that enable us to fly. Camellias and that will change colour. We can't do that. So this capacity of reasoning is very useful. But it can be self-destructive. And it is self-destructive with us when we put the conceptual image on. Me, Bob the Australian. I'm the good fella. I'm happy. So we've got this image and we believe what our parents, schools and society tell us. Oh I can't do that, or that's not good enough, or I'm fearful, or I'm unhappy. We take on all these mental concepts and the energy of belief goes into it.

And that is the cause of all our psychological sufferings. All related to this me. And I've got this conceptual image of what me is. Instead of seeing it as just a conceptual image with no substance, no independent nature, cannot stand on its own. We've got now this conceptual image based on past events, experiences and memory that we've been told what I am. Our parents kept fussing around us and telling you little Johnny or your little Billy and when that age of reasoning came upon you, you started to reason I am little Johnny. That's when I first learned words. And now I'm little Johnny. And this, hunching in that for a little while, then he looks beyond it.

He looks out there and says, that doesn't fit little Johnny. The word little Johnny came I or me. That doesn't fit I or me. So what happens? The variety of hunching comes out, that's not I. That's not me. And when that sensation comes up that it's not I, it's not me, that's when the sense of separation came upon us. Instead of saying, I'm little Johnny, I'm little Billy, I'm little Billy, I'm little Billy. And seeing the totality that we were before we learnt words, seeing everything as it is. Now we're relating it to this conceptual image and me has become the reference point, what we call the reference point.

The self-centre, another term for the self-centre is ego. And they tell you in scriptures, ego is the only problem you've ever had and will ever have, ever have. And they say above all else, you've got to rid of this ego. It's the ego that kills you. Not the booze or the drugs or anything like it. or any of these concepts we have, it's the ego, the belief in this conceptual image, this self. That we say, here look at that ego and you see it's a fiction. Now, when that sense of separation comes across, it comes across what our parents tell me, I'm little Johnny or little Billy.

That's when I believe it's I or me, but I didn't have any words for the first couple of years of my life. So how could I say I am little Johnny? You didn't, you couldn't. So you were functioning naturally, spontaneously and effortlessly. Now we've learnt words, put the labels on myself and I become little Johnny or little Billy. But when I look out there and see that, what I'm seeing out there beyond my thoughts, that's not me or that's not I. That's when the sense of separation comes upon us. And that sense of separation is what we call self-centred, reference point of ego. And everything from then on becomes relative to this ego.

We're relating it to the ego. Now, parents don't tell us this, we're not the ego, because they haven't learnt it themselves. But they tell you instead of looking within and finding your true nature, they say, go out there and acquire, amass, learn what you can. Get a good education, more wealth, a good job, live in a good house, do all these things, acquire, amass, accumulate. And you will become all. But they never do and never can because you are never separate in the first place. And that's what we miss out on. We were never separate. You've always been that one. Now how did you come about?

Well look into your birth. Well investigate that and see. You say I was born, but you can't remember your birth. You don't remember anything until you learnt those words. So when did you begin? Well go back as far as your father and your mother. Well look at that innate passage of intelligence energy that you call your father. And the essence of the food eaten by your father and the prana, the air, formed in that pattern a little microscopic particle called a sperm to form in that pattern. You can't see it with your naked eye. It's a blob of goo, nothing. But it was suffused with innate intelligence and you knew what to do.

The same with your mother. That animating life happens in your mother. And you can't see it from the essence of the food she ate and the breath. And enabled in that pattern an egg or an ovum to form. Now the ovum was suffused with intelligence. It knew what to do. It attached itself to all the uterus. And the sperm knew what to do. It swam to the ovum. It had the capacity of swimming. Again it was just another useless blob of goo. And the sperm knew what to do. It penetrated the ovum. And those genes and that two coming together, doubled that cell, doubled it again and doubled it again.

And a little embryo, a little fetus began to form. And that's what you are today. But what were you doing about it then? Nothing. Because you didn't have any words. But the innate intelligence knew what to do. You didn't have to learn to take your first breath. You didn't have to learn to suckle on the nipple, fast and that. When you were hungry you cried. When you were happy you laughed, gurgled, you know. You kicked and smothered, did all these sort of things. All natural effortlessly and spontaneously without the word. So all that functioning was going on prior to the word. Prior to thought. Now to go back and recognize it, where would you have to go?

Prior to thought. Beyond the mind. Pause the thought and see. What can you say without the thought? Recognize that the word is not the thing. It's not the real. So you know they've got this conceptual image based on past events and experiences. It's all based on your past events and experiences. And conditioning. So isn't it a dead image? Where is the past right now? It's gone. So we're constantly relating to a dead image. How the hell can you keep up with life when you're relating to a dead image? So we're constantly trying to catch up with life. I'll do this, I'll come to that. Think about this or work this out.

Instead of realizing that already, you've always been that. That pure intelligence entity has never been conditioned or contaminated or corrupted by any of the thoughts, feelings or emotions that have gone on in it. So you're not the big unhappy person or entity you believe yourself to be. You still are the totality. You've always been. You're told you're a sinner. You're told you're this, that and the other. They put the, what do they call it, the handicap on you from there. Instead of starting off right from the fact right here and now you are, you're starting from behind the eight ball. Oh I'm this person, I've got to get rid of this persona.

And you're trying to get rid of it and you can't get rid of it. Purely and simply because you're looking in the wrong direction. You're looking to try and work it out with the mind. Now the mind's pretty useful. It can work out many things. But it's also dualistic. It always vibrates dualistically. And that's what you've got to realize. You won't get the answer in the mind because it'll come up with another thought or another concept. And we take the pairs of opposites to be real. Not saying it's all the one essence when we don't want the love or we want the love and we don't want anything else.

What's the opposite of love? Hate. Well the two ends of the one stick. And they're going to vibrate from one to the other or somewhere in between. But instead of what we do we divide it and want the one, the good one and not want the bad one. Not realizing they're all changing. They're both going to change anyway. So see it as the one essence as Nisargadatta tells you. When I know that I am nothing, that's wisdom. That's the understanding of the regular. But when I think and all know that I am everything, that is love. So it's not the two ends of the opposite.

They're both the one thing. And between those two my life is constantly vibrating. It's not only with love and wisdom but it's with hate and sadness, joy, pleasure, pain. Have a look at your mind. And see that it isn't always constantly relating into those pairs of offices. And relationship is duality. Pure duality. And there is absolutely no duality in the absolute. That's absolute. Total. So that's why I call them two ends of the one stick. They're both the one stick that will vibrate into both its ends. The good, the bad, the pleasant, painful, happy, sad. That's how your mind's thinking, you know. Have a look.

It's always thinking dualistically. When you pause the thought, there's no division going on in the pausation. And you won't be able to pause it for very long. But you'll get the taste of it. And getting the taste of it, there'll be clarity there. And the more and more you go back to it and remind yourself and translate it again and again, the more clarity there'll be there in your life. I use the metaphor of the sun in the sky. You go into the side and the cloud in the day. When you say there's no sun in the sky, you know the sun's always in the sky.

It's never left the sky. But you can't see it because it's obscured by the cloud. Now what would you say? You'd investigate it. You'd say, well, what forms the cloud? Let's investigate it. And you realize the sun itself forms the cloud. Now the sun doesn't know anything about the cloud. But through its radiance, the heat of the sun, what does it do? It evaporates water. The water condenses, it blows away and condenses in a cool wind and forms the cloud. And the cloud seemingly obscuring the sun. Now our minds are functioning in the same way, but we don't realize it. First of all, like the radiance of this life essence that you are will vibrate into patterns of energy we recall thoughts, feelings or emotions.

The thought, feelings comes up and the emotions come up into words. And the words become concept and seemingly cover the natural functioning. The word thoughts and ideas and images come up and we build ourselves up. So it's the same as thought, feeling and emotion. It's the same as steam, water and ice. Three aspects of the one. But it's still the one essence and only and never the one. It's patterning, shaping, forming and experiencing everything. And you can never be anything other than that. That's why we say start from the fact that you are already that. And keep going back to it. One of the scriptures saying is be ye transformed by the renewing of your mind.

Have a look at that. What's renewing of your mind mean? It means reminding yourself. Get the old concepts coming up. But reminding yourself this is not the truth. Or anything else that comes up fresh in you that seems to get you disturbed. Renew your mind. Have another look at it. See it fresh in you. Because one of the things we say is that the false cannot stand up to investigation. It's a fact. How does it work? Something comes up and I like it. How do you know? Well I've had this feeling before. It's good. And we don't want the good things to go. Not realising no matter how much you love them, how much you wanted to stay out there.

You've had this relationship with whoever and I love it and it's great. But it's going to change because the manifestation is constantly transient. They'll die. They'll move away. They'll leave you. Well you'll leave them. Or whatever. But it's certainly changing. Just the same as that body you call you is changing right now in this moment. Not just a little bit. There are thousands, hundreds of thousands of cells dying in it right now. And being replaced. So you can't say it's the same body you walked into this room with. Something comes up and I don't like it. We don't want it to go. I mean I do like it I mean.

We don't want it to go so we keep it there. What do you do in trying to keep it there? Aren't you resisting it from going? And don't realise that any resistance you are in is conflict. You're fighting with it if you're in conflict. And that resistance makes you anxious, unhappy, fearful, depressed, guilty. Resistance is conflict. And conflict is disease. Because it's unhappy, fearful, that's uneasiness is disease. Again something comes up. This one I don't like. I've got to get rid of this. This one is not good. It's causing me unhappiness. So what do we do? Trying to get rid of it. We resist it again.

Conflict and disease. So this is what's going on in your life all the time. This constant resistance. Constant conflict. That's all your psychology was suffering. Is this constant resistance going on. It's only amazing to be fearful. Only amazing to be unhappy. Only amazing to be dressed guilty, shameful, distressed I should say. Me is the cause of all my psychological problems. And the effects of that cause are me. This egoic image I got about myself. Me is the cause. Now if you ask yourself what karma is. You've heard a little bit of so called karma. You look at karma and you say well karma is cause and effect.

And what happens if I ask the simple question, can there be an effect if I'm not relating to cause. Well if you're not relating to a cause where's it going to launch? Where's it going to take place? The causes that this may have not related to that, how can I be fearful? How can I be unhappy? All your psychological suffering can drop off if you're not relating. Relating is dualism. I told you that before. If you're no relationship, there's no dualism. It's only one without a second. That's the same thing when the bad comes up. So all your psychological suffering will drop away if it's not fixated on the energy and belief not going into it.

And then that, just like the clouds, when they dissolve in the sky, the sky will come down as rain and form into something solid like ice. So when the thoughts are not fixated on and seem to become solid, what are they going to do? They're going to dissipate. And what's going to be there? Isn't there going to be more clarity? Isn't there going to be more of that so-called bliss of being or loving to be? I've got a concept of what would leave this blue. Yeah. bliss is, is some great amazing state. It's but the natural spontaneous sense of well-being or emptiness is there. A sense of well-being, put that the other way, it's being well, being whole, being complete.

Sense of joyousness. The sadness is pushed to one side and its opposite must flow like all thoughts. So that's what I pointed to and I ask you to look at that and see for yourself. Everyone's seeing right now, everyone's hearing. Thought comes up, I see. Who is it that sees? Me, Bob, the Australian, thinks it sees. But can the thought I see actually see? My eye is not telling my seeing, is it? Is yours? My ear is not telling my hearing, is yours? The seeing comes up and it's translated by that thought, I see. And when it's translated by the thought I see, it's not a pure thought.

It's this conceptual image, me, Bob, the Australian, the good fella. And all the concepts, I go with it. Now thinks it's seeing. The same with the hearing. My ear is not saying, listen to this, Bob, that's good. That's me, Bob, the Australian, which is not the true hearing. The seeing and hearing are happening and the thought comes up and translates. But ask yourself this, can that thought I see actually see? Well, shut your eyes, look around the room and see what you can actually see with a thought. And you realize you can't see anything in the room with a thought. You can picture things. You can picture things in your mind with the actual seeing, which rises.

You can't see with a thought. The same with the hearing. Put your hands over your ears. And you can't hear a thought with a thought. So you realize that the thought I see cannot see. The thought I hear cannot hear. The thought I am aware is not the awareness. The thought I choose is not the choice maker. You say you choose your thoughts, but tell me what your next thought's going to be. You can't. You can't. So this thought is not the choice maker. And the thought I'm entering is this egoic figure can't see, can't hear, can't be aware, can't taste, can't smell, can't do anything at all.

Take that life essence out of the body and you've got a corpse. The corpse has got the eyes, the ears, the heart, the lung, all the organs, kidneys, all the liver, all the organs. But what can it do without that life essence? Not a thing. It can't even take a single breath. So what you must be, you must be the thought up here. The conceptual image or must be the life itself. Take your computer. That's another good analogy. You've got all that information in your computer. If the power is not turned on, what are you going to get out of it? All that information is not a bit of good to you.

And that's the power. What are you going to get out of this body mind if that life essence is not there? So what would that point out? Point out that I'm not the body. I'm not the mind. I'm not the computer. I am the power that goes through it. I am the life itself. And that's what Christ told you. I am the way. I am the truth. I am the life. People thought he was talking about himself. He wasn't. He was talking about that sense of presence. How would anyone express to me that you are? Wouldn't you say, I am? I am Bill. I'm Joe.

I'm Bob. Or whatever my name is. But the first thing you'd say is, I am. That's the primary thought. But instead of that, we put on, I am Bob the Australian, the good fellow. I'm the unhappy fellow. But I am that is the great mantra. What is that? Innately, you know that everything, everything in its manifestation is that. Because you say, that's the chair. That's the carpet. That's the tree. That's the flower. That's the space. That's the sky. That's all you people in the room. Everything is that which we put words on. What were you without the word? You were just present awareness. So it's the words, psychological accompaniments causing us all our problems.

And the word is not the real. That's what I point to. And you have a look at that, see for yourself. Because nobody's going to ever do it for you. It's a bit long, and I've spilled again. No, it was beautiful. Thank you. You deserve this. Ask questions if you want to. Tell us your version of it. Anything you don't recognise or understand, put it out there. We'll see if we can give you an answer that will fit with you. That is all about it. Inquiring and recognising yourself. You're the only one that can do it. It was powerful you saying... It was a powerful statement to me when you said, like, you are the power that makes your body...

You know, you're the power. I don't know how other people interpreted that, but that really helped me understand beyond the personality. The I that I am is that power. Yes. What's the first one? That animates this being. Yes. I don't know, it really spoke to me. That's another way to put it. Thank you. You call yourself a human being. Yeah. If you believe in a God, you're probably not a supreme being. Take away the human, take away the supreme, try and separate the beingness right now. You'll say, I'm beingness, and that's being a chair, and everything is that being. You are that. Yeah. Don't forget it.

Where I have a little bit of incongruity is my revelation. My relative, my relation to the earth and the other beings, like the... It's almost like there's a separate spirit that's for humans, and animals and trees and bugs and flowers have a different energy operating them. That's that form and energy pattern, too. Yeah. I've heard it. Yeah. It only appears in different patterns, shapes and forms. Yeah. There's still only the one essence. Yeah. That's the one interesting thing about it. All the variety of different shapes and forms it can pattern that. Yeah. I've got a concept that keeps trying to project itself onto that glimpse that I had when you said the power thing.

I've just got to rest, get out of my mind and sit in that. Thank you, Bob. That power is life. Yeah. That's all you are is life. That's the power. That's the power. Yeah. That's the power. Yeah. That's the power. That's the power. Yeah. That's the power. Yeah. That's the power. That's the power. Yeah. That's the power. Yeah. Where's the question? Ah, yes. You mentioned in that address, you mentioned previously about sleep and deep sleep, in that state, in that deep sleep state... Did we return to our true self? Well, in good sleep the mind is in alliance in it ... Yes. ... until you start to dream...

Yes. ... then it'll form all sorts of patterns, shapes and forms. and forms, you can be in a different land, you can be the star. So all sorts of things can go on, yet your body's never moved off the bed, and no thoughts, thinking's been going on. You wake up, and you wake up to this dream. And this is a different dream because this is a waking dream. But the other dream comes and disappears when you wake up. Now, if you look at it, when this dream starts, it seemingly continues each day from where it left off. So it seemingly has a continuous, but the other one comes and goes.

And in that deep dream state, that state of conceptual beingness, is that our true nature? Yes, it is the beingness of true nature, yes. And if I may, just like a Part B, in what we, most of us call, death, when we get into that state, do we also return to this, our true nature, or is it something else? The life essence goes out of this body. Where does it go? Where did it come from? Where did it come from? Out of space. Out of eternity, the new day has formed. Out of eternity, at night will return. Like the river. Pull a bucket of water out of the river, and the river flows on.

Where does the water go to? The drop that came from the ocean goes back into the ocean. But it'll never, you'll never get the same drop out of it again. You'll never get the same pattern, shape and form out of it again. Don't. It's like this famous Zen koan which says, what's your original face before your parents or your grandparents even met? Who were you before you become the form? That's the same thing you became in a deep sleep. It's not you anymore. It's not you. Yeah, and after the body dies. And what is your original face? It's just space. Have a look, how many eyes you got?

You can't see your eyes, so you haven't got any eyes. What's there? Not two eyes, there's just a gap there. What can you see? Your nose. Only the tip of it. So, that's your original face. You haven't got any face. Douglas Harding used to put it on having no head. Though it appears, it still appears to be so. This is again that little, just, yeah, you kind of sorted it out, but just to highlight, who are we coming to our original nature when we go to the deep sleep? The full realization is that there is no we. There is no one who come backs anywhere.

It's just, it's like the power, Gina, like the power, you know, electricity that fires up the computer. When the computer is off, where is the electricity? Is there an entity that goes to some state? No, it's just kind of, yeah, it's like what happens with the wave when the wind is not blowing? It just relaxes into the nothingness. There's no wave anymore. Can't hear you, Andrew. Got to drink the hydrogen water in 20 minutes, otherwise it disperses. Yeah, this is a vitamin C. But he had a good later today. Yeah, I was going to say, I was just saying to Simon, I was going to say a good metaphor just came up.

I might as well share it. Where I used to live in Thailand, there was this restaurant, and this guy would get this big block of ice, which of course is just water, you know, and you'd see that he'd stand the big block of ice up, and then he'd get a knife, you know, and he'd carve it into, every night it was a different pattern. Like one day it'd be a big dolphin, and the next night it would be a dragon, and the next night it would be a whatever, you know, and it'd be this beautiful ice sculpture. And of course as the night went on, you know, it'd start to melt.

So it's gone from the formless water into the block of ice, and he's carved it into this beautiful pattern, you know, whatever it was, whatever he felt like carving on the day, you know. And then you drive past a few hours later, and of course it had reduced, you know, to this beautiful pattern. And of course it had returned into the water. It'd be gone. Or if you drive past it, it'd be half gone, you know, it's just melting in the sun, you know. And it's a very good metaphor of the phenomenal world, you know. It appears, and it doesn't really matter what it appears as.

It doesn't really matter whether it appears for a night, or for a few hours, or for a few billion years, because all the concept of time is just a concept. If it has the beginning and an end, it's transient. It's a point. If you carved it out of rock, it would be there for, you know, maybe a thousand years, you know. The fact that he's carved it out of water, out of ice, which is a more, you know, a more transient element. Impermanent. But anyway, it doesn't really matter. If it has beginning and an end, it's transient. It's part of the Maya of the appearance.

So whether it's a thousand years, or it's one day, or one second, it makes no difference. Yes, of course. A friend of mine, he coined a term I really like, he called it graduated materiality. He was saying, like, if you look at the elements, they go in a graduated materiality. See, if you look in Asia, they make what's called a stupa at the temple. See, it's a square on the bottom of the base, which is the earth element, and then it has a round dome, which is the water element, because water is always going around things, it doesn't go through things. And then the fire element is the big pointy part of the temple, because fire only burns upwards.

And of course the air element is done by a half circle, because air only moves from side to side. And each element becomes less graduated as it goes up. The earth is very solid, and water is actually quite heavy if it's contained within earth, like a bucket or something, water is quite heavy. So it's a solid element, but the fact that water is very solid means that water has no shape. It will mould to whatever shape earth it's put in. Then of course fire is one more level up, is you can feel the heat of fire, like the digestive system, where you can feel the heat on your skin, but it's a more radiant type of...

It burns very brightly, then it goes out very quickly, a fire. Whereas air, it only goes from side to side, and you can't see air. See, it's one more level again. So you can see fire, but you can't see air. Then of course space, where the four previous elements work within, is only conceptual, because it's only a thinking that can create an over here and an over there, to create space. So you're prior to space, because what's creating the over here and over there? Right? Thinking. But you're prior to the thinking, because you can see that. You can see that you're creating an over here and an over there.

So you're even prior to the thinking again. So you could say there's really six elements. You could say you have four physical elements, you have space, which the physical elements work within, then you have what you would call awareness, which is aware of the whole lot of them. But then again, as Bob would say, you can break it down to describe the appearance, but it's all one. It's just the one functioning at different... What does it mean? What do the physics people say? Atoms moving at different speeds. So you just think they're solids or radiant heat, it's all conceptual. What did you say, Tony? Go on.

I said, did that make sense? I said, yes. Yeah, it's a nice picture. It's a nice picture when Bob talks about the elements, that we are the elements. There are also different systems having that element that's translated into a human psyche, like the water is emotions and the earth is groundedness. The air is thinking and... Which one was the other one? Fire is passion. So those are translated symbolically as metaphors. But they do contain the whole... Every object. Look at music. As a musician, you have the drums, which is the dum-da-dum-da-dum. That's like the heartbeat. And then you have the bass, and then you have the guitars, and of course the vocals.

So you have the elements even in music. Yeah. But the bottom line is everything's on a frequency. Yeah. The frequency exists. It's another way of saying it. Whatever frequency it resonates at, or whatever you want to say. Yeah, just like he says, it's one vibrating as different shapes, forms and patterns. Like the nine numbers. How many notes in this... Oh, nine, isn't it? Eight. Octaves. Eight. I mean, yes. Twelve. But everything can be broken down to a binary though. Everything can be broken down to a binary, like a computer works on a binary system. And ultimately binary is just the one or the absence. Oh yes.

Yes. Well, see, at an absolute level there's no duality even. So when people say that you've got duality and non-duality, No, there's neither. They're only descriptive terms. So it's like we always say here, like you get into a hot bath, right, and you say, oh, it's hot. You don't say, well, it's not cold. You can say, well, it's not cold. But when does the water turn from hot to cold? Like when you go to sleep at night. When do you go from a waking state to a sleeping state? Where's that demarcation point? There isn't one. See? And so there is no duality. There are only conceptual dualities.

At an absolute level, there isn't any. We just use them to describe something. You say, well, this is smooth. That's rough. That's rough. What does that mean? Roughness is absence of smoothness. So is that what binary... I was just asking what binary meant when you were talking... Well, binary means two. Bi means two. In the computer sense. Is that what you meant? Yeah. You have... Electric current or no current. You have either certain amount... You know, you have either the activity or no activity. Either light or no light. Okay. It is electric signal. And that's represented in the ones and zeros. Yes. If there is a presence of the signal, there is one.

If there is no presence of the signal... Thank you. That's what I was asking. Yes, but when you look at a binary, one of the ways to see that it's conceptual is when you're sitting in a dark room, you say it's dark. All right? Who says it's dark? It's something that's not dark. Right? And when it's daytime, you're sitting in a light room, you say it's light. Who says it's light? Who distinguishes light from darkness? It must be something that's neither of the two. Correct? Right? For you to experience nighttime and daytime, you have to be in like a neutral state to see that duality, the appearance of the world as a duality.

You have to be seeing it from a non-dual state. Yeah. Yeah. Good one. All right? Good. That's it. That's all you have to see. Yeah. That's good. But the duality is not a separate thing from the non-duality. See, that's the whole point. It's the one whole functioning. It's very easy to see, like I said to Simon, I was here the other night, it's very easy to see you're not your thoughts. Yeah. You can say, oh, I'm not my thoughts. Yeah, that's right. They're just conceptual. But you don't see that the subjective part of the thinking, I am Andrew, that's equally as unreal as the seeming objective thought.

Yeah, yeah. See? And so that's why cause and effect is ultimately false because that cause is illusionary, Yeah. as illusionary as the effect. Yeah. Yeah. You see that? Do you see that? That this, see, so I say me, right, and him, right? But if I can see that I'm not real, he's obviously not real as well. Yeah. Yeah. It's just the one life and it's patterning as him. Yeah. And it's patterning as me. Yeah, yeah. Good thought. Yeah. Yeah. That's it. It's that simple. Yeah. I think I heard that revelation today when I realized that people, like, if I, well, I was looking at it like people who fight each other, yet they're fighting themselves.

Concepts are fighting. Yeah. Concepts are fighting. Ideas are fighting. It's crazy. Belief systems are fighting. Isn't it? If I see the same life in me is the same life as him, how could I hate him? He might hate it. I might hate the way he's patterning. Yeah. And this is, and this is, he might be, patterning is a complete trick. Yeah. Right? But it was awesome. Yeah. So small. Yeah. It was pretty awesome to see that. You know what I mean? You know what I mean? Yeah. But the life in him is the same life in his me. So you love the life. Yeah, yeah.

But it's almost like the person saying that is unaware that he is him also. For most people, yeah. Yeah. You're the person who sees that. But the person you're dealing with doesn't see that. Yeah. So that's why here we can all agree on it. But you go out and you say, well, 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. But here we can all agree on it. But you go out in the street and talk to someone past some stranger passing and tell them it's not you.

But this is the thing I got today was that we're all God's self-portrait. I'll just use like Christianese type of language. You know, the language you probably might have heard. Right. God drew a self-portrait. That's the form and that's the name he gave himself. Yeah. That's the form. And we're all this self-portrait. So if you're a self-portrait of God, and you're a self-portrait of God, and I'm a self-portrait of God, we can only be one. So hitting or hurting each other is like you're hitting yourself. I don't know. It's hard. It's just a glimpse I got today that this realization that, you know, I'm not God's self-portrait.

I'm a self-portrait. you know well that's what jesus said isn't didn't he said he is free of sin yeah can cast the first stone in other words who you might as well just say who hasn't been caught up in concepts cast the first stone or he who hasn't you know thought of himself as a separate entity cast the first and that's the thing that i got was that i'm not a separate entity but the person i'm looking at i can't say he's me because it's the mind that's saying me at the moment i'm talking about that when we're in that silence we're all god there isn't a separation it's only our minds that are giving you personality and saying you're you you're you and me etc etc what's it saying you use bob be still and know thy as god or something what is it that's straight out of the Bible the sense of presence or the i am this is in the saga that tells you stay with the i amness you're not saying stay with the thought i am but what that i i am represents the sense of presence i opened my grandmother's bible when i came across across a quote i was obviously meant to see it said he who thinks he is something when he is really nothing so deludes himself so deludes himself That's in the King George Bible.

I couldn't believe it when I saw that. I thought, wow, that is straight non-duality and it's there in that Bible. Oh, there's something magnificent. So deludes himself. Well, put something to sleep. It's like that. Two Jews are in the, what's it called, they're banging their heads against the wall and praying, you know. And the janitor comes sweeping along, you know. He says, what are these people up to? He says, it looks good. So it might be something in it. So he starts banging it. One Jew says, look who thinks he's nothing. That's what they were saying. You didn't say they were chanting, I'm nothing. Yeah, each one was chanting, I am nothing, I am nothing.

And the janitor started, they said, look who thinks he's nothing. More absolute than your absolute. My absoluteness is more complete than your absoluteness. Yeah. I'm more nothing than you. It moved him, yeah. That's what they were saying, more absolute. More I put more place, better than yours. My daddy is stronger than yours. Yeah. My God is more powerful than yours. Why? My religion's more right. And the me is the cause of all our problems. It's enough to just investigate that me and see if there is any daddy that is my daddy, or football team that is my team. Yeah. If there is no me, there's nothing, that's mine.

And even what Gina was saying, you know, if the pattern responds, or Andrew, you were saying that if the pattern is, you hate the pattern, who's hating the pattern? It's just another pattern arising that is contradicting. None of it is mine. I may be allergic to cats, or I may be allergic to certain people, but that's not really who I am. That's just a behavioral pattern that has been, gosh, the universe created and instilled in this body. That's not who I am. That's not me. It's not mine. I'm the consciousness in which that pattern plays out. They say that's the real meaning, the real meaning of the word maya, which means illusion.

Apparently, the real correct meaning of the word is measurement. Because if you look at science, what we were talking about before, see, science just tends to make everything into a measurement. Well, you know, how old is the universe? Oh, well, we measure how far light can go from the earth to the farthest point light can reach out. So you're creating an imaginary starting point and finishing point in infinity. And that's what our thoughts do. Our thoughts do. Like in the Yoga Pashiska, it says anything that has a beginning and an end is ultimately unreal. Now, how true is that? Like, because it's only the thinking that can create a conceptual beginning.

It's only thinking that can create a conceptual end. And as Bob says, what's starting is finishing now at the same time. So whenever you're starting, like I walked in here God knows how many years ago, and the nothingness, the nowness in this room has not moved. It's not changed. Nothing's happened. But at the same time, there's been God knows how many meetings of argy-bargy and bunch-ups. People blowing with each other in the shed. People getting upset. Storming out. Get some water. We're all born in the order of Melchizedek. You know that from the scripture? We're all born in the order of Melchizedek. I've heard the name Melchizedek.

We have no beginning and we have no end. It's out of the Old Testament somewhere. Let's just go to the kitchen. I can flip the camera the other way if you want to ask questions. Place McTony. Kathy, no questions? The camera is looking the other way. How about you, Dean? You can input something precious. No, nothing precious here. No, you always bring something precious. Just summarizing what you're saying, it just seems to me that it happens like this. There's nothing. And then it's something. But they're both at the same moment. And there is no moment because there's only now. And in that now, there's like a springing of like a binary, like a code, like a little atomic buzzing.

And in that buzzing, it starts to branch out more and more and more and more. But all this happens in an instant. So I sort of have to sort of just dive into it. And as it branches out, it becomes the elements that you were describing. And as it branches out further, it becomes more gross objects. And it branches further and further and further until it becomes individualization at its grossest sort of form. But all this happens in like one spontaneous instant. And there's all these different levels. And if you could just, if you could pause that in some way, it would be a spectacular lesson.

It would be a spectacular like show of like particle of nothing becoming something. And all different levels of that something from energy. Oh, it's all energy and patterns. But all the different expressions of the energy and patterns in the manifestation. That's what it might seem like. Imagine painting it or making a music of it. Yeah. It's like a fractals or holographic. It is. It's like a fractals. It's perfectly, perfect explanation. But I think I'm poor shit. No, I like the image of hologram. It's quite, it's quite. But it's sort of like I could see it like that at times. Not every moment. And it just appears that way.

Remember those things you get as a kid, like those telescopes where you twist them? Oh, yes. And all the colors would sharpen into like patterns. Yeah. What were they called? Kaleidoscopes. Yeah. I have one. Yeah. And it's never the sort of same. You know what I mean? And where they twist it, it's twisting a different pattern. But having said all that, there's nothing practical in that to help us like in any way to get out of ourselves. You know, like this is just a theoretical model. That's not true. That's totally the opposite. The moment you actually show the picture of the totality and that picture because of what you say is recognized, that's the most practical thing you can say.

Because the moment you start giving practical advice to the doer to do something, that's not practical. But the moment you actually paint the picture of creation, like the way Bob is saying, you know, is that one essence vibrating, shaping forms, patterns. And, you know, that's what you described. That's ultimate practicality of it because that brings the frequency in which may wake up the recognition, the dawning, where the consciousness says, right. Transmitting that sort of realization. That sort of realization out there is so practical. Yeah, that's it. If you want the totality, how do you see everything in the totality? If you were just a separate part, right, of totality, you would only be seeing a very small part of it.

But you're not. When you look around, you're seeing everything. You're seeing the complete everything. You're seeing the totality. So you must be the totality. You see reflection. Yeah. Of what you are. The emptiness reflected in the form. See, you can't really see yourself the way they say, you know, the sword can't cut itself and the fire can't burn itself, the eye can't see itself. So you see reflection. The camera there is filming you and Bob, but it can't film itself. That's right. It's like the eye can't see itself, but it can see everything else. That's right. Yeah. Yeah. So it can see what it is not.

But ultimately, there is nothing that it is not. So how could you ever know yourself like that? It's like, what did Paul Hedeman say? I was watching that Paul Hedeman video the other day. He said this idea of knowing the totality. It's like you have to separate yourself away from the totality and create some of the things that can know the totality when you are the totality in the first place. Yeah, you can't know yourself. And so that's why the answer is not in the mind. Mm. It's not in the mind. It's in the mind. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah.

Yeah. Yeah. Yeah. Mm. Because the mind is just a vibration in the totality. So how can a part… It's like the guy who taught me Vedic astrology. He would always hammer to me a part is never equal to the whole, he'd say to me. You cannot look at something as a part or a separate part of the whole and claim it as the whole. You have to look at the total picture. And that's what Bob's urging to look at the total picture. Don't see yourself as a separate entity. Yeah. Yeah. trying to see the whole. See yourself as the whole. And the world appears within you, not the other way around.

Before I came here, I saw myself as a separate entity and the world was something out there. It was something separate from me and I was a separate entity wandering around in the world like this separate part. But when you see what Bob's saying, you realise that you're the totality and the whole world appears within you. You're appearing within me. Everyone's appearing within me. The totality has to be there first for the world to appear. How could it not be like that? And what comes and goes can't be real because when you go to sleep at night, the world disappears. You wake up in the morning and the world comes back.

So how can something that comes and goes be considered to be the reality? It's just a transient appearance because you go into another transient appearance at night when you go into the dream world. You create another world, a conceptual world. And that's what all the Zen masters would urge you to say. Am I dreaming of being a butterfly or am I a butterfly dreaming of being a me? You see the wisdom in that, right? They're just urging you to see. Am I dreaming of being a butterfly or am I a butterfly dreaming of being a me? I think that's why Bob's saying he's so good to start with the fact that you're already that.

It's just, if you start with that fact, if you're coming from the separate entity, you're going to be struggling. But if you're starting from that totality, like exactly what you're saying, it's different. What does it say in the Hinsing Ming at the beginning, Bob? What's that first line? The right way is not difficult. No, no, the sense when heaven and earth are separated, that line. What's that? That's somewhere in the middle. Take a conceptual stand and heaven and earth are forever divided. So as soon as you have a concept, you've created a subject and object. That's what they're basically saying. They're using that language, heaven and earth are forever divided.

But what they're basically saying, as long as you see yourself as a separate subjective entity and having some objective experience of the world, you're in duology. Like the smallest distinction. Yeah, that's it. And heaven and earth is that infinitely apart. But are they? Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. What do you call heaven from the earth? Take the earth out of space. Space is what we call heaven, isn't it? Are they ever apart? If you believed your senses, you'd swear the world was flat, like all these flat earthers do. And that's what I always say to these flat earthers. I say, listen, if I believed my senses, I would agree with you.

The world's flat. We're living under a big blue dome. Right? But it's the same as if I go down to the beach and say, well, I'll go get you a bucket of blue water. Or we'll fly up there and bump into that blue canvas over the top of it. It's not going to happen. It's just emptiness. It's an illusion. It doesn't exist. It just seems it's a phenomenal appearance. And a phenomenon, as you say, is that which appears. It's just an appearance. Like an actor taking on a role. It's not the reality. It's the mirror. I didn't believe that there were people who believed that the Earth was flat still.

And I saw a report in the newspaper today of a guy who's literally built himself a space rocket. He's 64 years old. Strapped himself in. Went so many hundred feet in the air and came crashing down to Earth and he's dead. But all because he wanted to prove that the Earth was flat. Mad Mike. I'm sharing that with everybody. You'd think the amount of money he spent he spent something like 30 grand on that rocket. You'd think he would have just rented, chartered a plane or something. Take me up to 60,000 feet. Yeah. That guy, what's his name, what's that mad guy on the Jackass?

Yeah. I know what you mean. The guy with the tattoo of himself on his back. The Russians took him up in a mid-jet to 60,000 feet and he filmed it. You can see the Earth's quite, the curvature of the Earth. You've just got to get a high enough. But then at the same time we think that they are ridiculous because they believe that Earth is flat and we don't have any ridiculous beliefs. Like we are better because we... It's not really to imply that. No, no, I know this is not what you meant. It's such a report of documented factor. And we believe that there's an I that's got free will and autonomy in making decisions.

Exactly. Exactly. Who's fucked up? We just as fucked up as I am. It's what you get exposure to. The more exposure you have to a truth or something's presented, the more exposure you need to get to it, the more belief you're... sorry, the more concrete that belief is. The more concrete that becomes as a belief. Whereas something you see that's documented like for years that the satellites have proven that the Earth's round. It's in that context I mean that he's... In fact he's actually quite amazing that he's gone against the mass belief of everybody else. He'd probably make a really good seeker. Exactly. Exactly. Because we were conditioned to believe in that separate self and we have even more evidence than the guy has about the Earth being flat.

And we are having a courage right now to question that belief. So he had the right, he had the courage to question the mainstream idea. Although, you know, using the mind to beat the mind is not the right way to go about it. We are going beyond the mind to see that the mind struggle and turmoil is something that is, you know, it produces beliefs, positive, negative, pleasant, unpleasant, but they're all just beliefs. I heard a really good analogy today. Where, you know, we're encouraged to be in presence and be a witness to our thinking and our thoughts and our, you know, when we're operating from our personalities.

And the picture of what a witness was, was they used an analogy of somebody observing a crash. And so the police come and ask the witness, you know, well what did you see? Well we saw the roof. I saw the blue car hit the red car. And then what happened? The woman got out and the man got out and they started arguing. And then what happened? Well she started shouting at him and he yelled back. And then what happened? Well she looked at me and started yelling at me. And what happened then? Well I started yelling back. And he said, well you're no good as a witness because you got involved in the situation.

So he went to another person and asked them and this person didn't get involved in any way. And it was just the way that that was described that I realized that witness... Is neutral. Yes, it doesn't get involved at all. Yeah. There's no way. The space is neutral because ultimately the witness is the space, is the pure consciousness. It's not you or any... But that was a helpful analogy. It is a good analogy. It's a good metaphor. Yeah. The boys at the end of the classroom. Again. Now what you're describing is what's called the Heisenberg principle. Is it? Well, no. Where physics made a great shift was they're making all these measurements but they were never allowing for themselves as the observer into the measurements they were making.

And the Heisenberg principle is kind of like what you're saying. Oh, I know which one you're on about now. If something's going along, there's a way, right? Yeah. And as long as you're unaware of it, it continues as it is, unaltered. As soon as you become aware of it... That's the one. ...the waveform collapses because there's another... Exactly. You know what I mean? Yeah. I didn't know it was called that but I know exactly what you're talking about. It's not you getting up now, walking out, tripping over the step and cracking your head on the concrete. Or me saying to you, oh, before, when you leave, just be careful you don't trip on the front step.

Yeah. See what I mean? Straight away, you're aware. There's an awareness. Or don't trip on the front step. Yeah. You're aware. You're aware. You're aware. You're aware. You're aware. Whereas if you just got up. Yeah. See, that's what you're saying. So you say that's very true. Yeah. Yeah, that's a good analogy as well. Yeah. So as the observer. Yeah. Well, he's saying even that is involved. You know, it's like there's two witnesses. A second witness comes along and the police ask him, well, what do you think? And, you know, he says, well, you know, the only thing that matters is that you're aware. Yeah. Yeah.

And he says, well, you're aware. He says, well, you know, you're aware. Yeah. Yeah. Yeah. Yeah. And he says, well, you know, you're aware. Yeah. Yeah. Yeah. Yeah. and the police asked him, well, you know, what did you see? Well, I saw the blue car hit the red car, and they shouted at each other, and then he shouted at the other witness, and the policeman said, well, what did you do? He says, oh, I couldn't be bothered. I just walked away. It was too much. So the fact that he had an opinion about it even involved him. Yeah. And then the final witness is just the one that said, oh, yeah, pure emptiness, pure space.

It has no opinions. Nothing. This is where your original question comes. The principle here is saying that it doesn't matter. Just by virtue, you have an impact. It doesn't matter whether you, and you can't not be, you can't, none of us can be impartial. Yeah. Because we have a human brain and nervous system responding. Yeah, but that's just a, I'm trying to come from a, like a recent revelation I've had of what it is to be none of those things, and be this presence, you know, consciousness itself. And I've always struggled with how do you separate? And it's not about separating. It's about letting go of who you identify with as being this person, what you should be, what's expected of you, what you believed about yourself.

even down to yes I'm a human being and I have to have awareness to help people or whatever it's about not having any of those and stepping back into this no opinion just pure essence I think it was after our conversation this whole week's been a lot of work not work a lot of things happening shifting ultimately both what what you both say is right because as a human pattern yes you cannot be completely unresponsive but as the consciousness you are all the time completely unresponsive in a way so there is a there is a depth of the ocean which is completely all-encompassing like what you said on the beginning that you know God doesn't give a shit or God is love or you know that's sort of a principle but then as a pattern it will take stance now the question is are you identified with that part which takes stance or you know you know it's kind of a revelation to me that's why I'm I'm fitting everything in context of what I just saw recently do you see that the mind is totally prejudiced right because the mind only ever works on the past right as Bob will call it the dead past right so the word prejudice means to pre-judge you can't help not pre-judge because you're only referring to a past and you're conditioning all your your memories of something to make a judgment about anything so whenever you're really making a judgment at something it's always going to be prejudiced unless you're seeing it directly in the moment as it is right, I'm just accepting it as it is you're going to drag some sort of prejudiced thought from the past into the present to prejudge the situation or this is bad or this is good yeah but I'm not understanding your response in context to what I'm saying I had a revelation of my consciousness the other day and everything I suppose I was trying to reinforce that understanding by seeing even the minutia of how involved you become in your thinking and your personality when you come out of presence it's almost like it's just my own learning I'm just expressing thoughts we use that saying all the time don't we sorry I was lost in thought when you lose your awareness when you lose your awareness you tend to drift off into either the past or the future and then you'll be just sitting there daydreaming about something and someone will say something excuse me I was lost in thought you're lost you basically are lost in thought because the thought's only ever the past or some imaginary future it's never the present I'm not talking about that I'm talking about getting an awareness of consciousness without identifying with personality or thought or judgement or past or future it was just a glimpse I had in this realisation and I keep getting drawn back into all aspects of my mind you know like say past, future I would call that consciousness as opposed to awareness awareness is not doing anything consciousness is like the mind becoming conscious of through the senses maybe it's my terminology that's just the way I would use the words see a lot of people probably my terminology then a lot of people like Ramis used to use consciousness whereas Bob would use awareness look to start with she's not actually asking for guidance she's sharing something she had the revelation she's sharing she doesn't really need any pointing at this moment I think you kind of check out whether the sharing is correct and I would say yes if you bring up that situation yourself back to that emptiness and you see the pre-judgements or thoughts or anything as just arising patterns that is not what you are exactly that's the revelation and that's really well said I wouldn't say it yeah I think you said it I'm just excited to come back to it of me as the true who I am yes beyond personality and everything it was just I'm just bathing in it beautiful and the patterns of course will arise and the judgements will arise and behaviours will arise but that's not who you are that's just the behaviour that's just the behaviour patterns that's just conditioned patterns yeah I think we're good yep yeah thank you thank you everyone thank you thank you thank you