This transcript was made by speech-recognition software, so names and some words may be misheard. The recording is the original: watch on YouTube.
Okay, Silent Bob, so why do people suffer? They suffer because they've got a false idea or image of what they believe themselves to be. Of investigating and seeing for themselves which is the word, the thing. Is the concept a word or idea? They have about themselves, it's not what they really are. All of us, you, me, everybody else, we start off with the belief that we are others. An individual, a separate entity. Parents, schools and everybody else has reinforced it, put that belief on us. And we believe it ourselves and reinforce it. Down through the ages there are so-called saints, saviours and seers have seen through it and pointed out there are no individuals.
An individual, a person, is no separate entity. That's what all the great scriptures have been written about. That it's the one essence, the pattern, the shaping, the forming and expressing as everything. Even to cause an essence is just a label of God. It's all vibrating, intelligence, energy or essence, the pattern, the shaping, the forming, all this manifestation. That's in Hinduism, they put it on Nama Rupa. Name and form. The name is the label that we put upon it and the form is the pattern and shape. And we're putting it in, like person, body, mind and all this, the shapes and forms. The trees are shaping it.
The clouds and everything else, that shapes and forms. So, and then why do we think we are the shape or form? Because we've been told when we learnt words, reasoning started about the capacity of two, two and a half. We've taken ourselves to be this name or this label. We've taken ourselves to be this name or this label. And we've never investigated and seen that it's false. But it feels like when I have the body, you know, I can see only through my pair of eyes. I can only feel my pain. Yeah. But who is the one that's feeling it? Is it a separate entity, isn't it, the visual?
Or is there just a sensation there that we've labelled, like we've labelled everything else, me and mine? It's the two. We call it the two. This is my. That's really it. It's the two. Everybody knows the lines and the patterns are yours. And I want to explain to everybody what I am after everything. I don't mind if if it's only me or everybody, but I'm here to explain to everybody every detail in such a way, you probably want to hear what I'm going to say before I tell you what to do with all this brain activity you're thinking about. So, find yourself a me. Find yourself a me.
Make a sense of who you are. Does your brain feel right? And do you think it feels strange? Yes. neat expression. It's all the one essence expression through each and every bit. And it expresses in the myriads of different ways in this matter. Has the tree, has the flower and everything else. But the tree doesn't know I'm a tree and the flower doesn't know I'm a flower. We have the capacity of reasoning, the ability to reason, which is a very useful capacity, but it's self-destructive because it's a vibration of energy and it must vibrate realistically. It must be good, it must come to man. Because the pleasure must come to pain, but the happiness comes to sadness.
How can it know itself if it is still all in essence with us? Not to being discriminated. What can you say about anything at all then? And would it appear, what would the use of the so-called appearance be if it wasn't discriminated, it would still be the same. There's no thingness inside of us. The silence, the stillness, the emptiness, which is already and always is. But to know itself and express itself, it's got to vibrate into different shapes and forms. The Buddha told us that emptiness is form. It is the emptiness that is tapping into all these forms. And he says the form can be nothing other than that emptiness.
We've taken on board the shapes and forms as to be what we actually are. How can I experience myself as formless? Well you can't, because that which is trying to express a selfish form is just a form. It's trying to experience itself as a formless. The resolution is the real actuality of knowing, when you look into it, so that what it says emptiness is form, and the form can be nothing other than the emptiness, when you investigate this form and have a look and see how substantial and solid it really is. It really is. Take the body. Are you the body? And lately you know you're not the body because you say my body.
Just the same as you say my coat, my house, my car. Are you the coat? Are you the house? Are you the car? You know you're not that. And maybe you're not the body either. So what am I? You are that one essence, if you like to call it that, that's vibrating with different patterns, shapes and forms and expressing through it with the concepts, words and ideas which the human form has the capacity of reasoning, which is more developed than what it is in other animals' versions. And with that capacity it's learnt words, labels. And we put all labels or names and forms on that which is unlabelable and unformal.
I am that emptiness and I put label on myself and on everything else. And it's all appearance, it's all seemingly so. All that emptiness is form. And the emptiness and the form can be nothing but the emptiness. But it appears and seems to be real. And it's a phenomenal manifestation, as they tell you. And your definition of phenomenal is that which appears to be. Pointing out the phenomenon with that, so it's only appearing. Seemingly being so. Shape and form is taken to be real by the conceptual imaging that's going on. The concepts that are going on is coming from that seeming persona. A mask of conceptual deprivation.
A mask of conceptual deprivation. A mask of conceptual deprivation. Are you experiencing yourself as the emptiness in the mask of form? Or you're experiencing the form but you know that it's not real? Well, the knowing and experiencing everything takes place in the knowing and experiencing. But seemingly appearing as something. But investigating the thing, the thing, the concept. All the concepts are a word or a label. What was I before I learnt words? And what were you before you learnt words? Can you remember your birth? Can you say you were born? You can't actually remember your birth because you had no words then. You hadn't learnt any words.
You hadn't learnt any language. And there was no image to relate it to. So whatever was appearing, sensations and feelings, a little, little, little baby. So see they're all happening spontaneously. They're coming and going. But he's not fixating on anything for very long. Something else will turn up and take his focus and attention away from what's seemingly going on. He's got no lobes built. He sees another place. Which he's more attracted to and likes it much better than the ones going on. But if I realise myself as emptiness, will I not lose the interest of maintaining my personal life? Will I not stop loving my husband for example?
Why would you? Because that's the way it's expressing. What brought your husband? What attracted you? And brought the two of you together? Was it a different way? Not just a natural way of expressing again? The one seemingly becomes two. The two becomes the many. It's never away from its oneness. It's always that oneness. When you learn words, you're taken on the belief that you are something other than the emptiness. The pure spontaneous functioning. You became a separate entity. You're not at the thought of I or me. Which is the primary thought. Thinking is happening. When you learn words, thinking is happening. Seeing is happening. Everything is happening.
And you say I think, I feel, I see, I experience. You formed a subject out of the words. And what you see here and then, I see this or that or whatever it is, the concept you have on that becomes the object. And seeming, seeing has been divided. Can there be a subject, a seer, without seeing? Can there be the object, the scene, the chair, the table, whatever you see, without seeing? There can't be. It all takes place in the seeing, which is a natural spontaneous functioning. The hearing, the tasting, the touching, the smelling, the feeling. They're the actuality. The I and G on it gives us something that's really happening in the moment.
But it has no substance to it or no independent nature. Because it's spontaneous, there's no duration to it. And we're seemingly fixated on it and keep it there longer than it should. When you look at time, when does time begin? And you try to grasp it from this moment, you say, well it's beginning right now. And as you're saying that, it's already ending, isn't it? And as you're saying it's already ending, it's beginning again. And it's ending again. So it's really got no duration to it whatsoever. When we fix onto one part, I'm seeing this, we give it seeming duration. And whenever we say seeming lasting, then the concept of time becomes duration.
Lasting. More than the spontaneity. If you ask yourself, is there a past if I don't think about it, what can you say without a thought? You say there's a future, future without a thought. And when's the past and future happening? When it's being realised. Have you moved away from this present moment? Can you live in the past? Go back and try and live yesterday. See for yourself. Try and live tomorrow. You can't. Trying to live in the past, you can imagine and anticipate or remember what you did yesterday or five minutes ago. You can't go back and actually live in it. And what you're imagining and anticipating is taking place right in this emergency.
So you're not going back to the past at all. You're only remembering some past memory in the future. You can't anticipate or imagine what you're going to do tomorrow. You can't anticipate the future. You can't live in the past. You can't anticipate a moment. And if you're not anticipating and thinking about what you're going to live in the future, what you're going to do, where is it? So it's still in this immediacy. So where is it? Where is the past? Where is the future? Where is it? Well there's remembrance. And you can recall the past. And the only act you're giving is recalling it in this moment.
Because if you're not recalling it in this moment, can you remember what you did in the past? What you said a moment ago? Or what you thought a moment ago? Or what you did a moment ago? Unless you recall it, you can't. And can you anticipate? You can anticipate and imagine what you're going to do in the future, but is it the actual? It's only an anticipating and imagining idea or concept. Which you've seen in a future time. But you've never moved away from this immediacy. Only conceptually. Only with the concepts, the right is, that are going on in your mind. The time is only conceptual, it's only in the mind.
Yeah, that's what I need to understand. All your past events and experiences and conditioning are now dead images because they're past. What conditioning is there right in this moment if you're not thinking about it? What past is there in this moment if you're not thinking about it? It's all thought based. What future is there if you're not anticipating and imagining? But if I'm not thinking, I still have personality. Have you? How real is it? Is it a spontaneous functioning? But you put the label personality. Where did the word person come from? In ancient languages, the persona, the mask. So the person idea is a mask of concepts that we believe in and we learnt words from our parents.
Two years, two and a half before you had that reasoning, you had no person. There was no person there. It was just a spontaneous going on because you couldn't translate it into words because you hadn't learnt any words. You couldn't reason it out because the capacity of reasoning hadn't developed. It doesn't develop until you're about two, two and a half and that's the capacity that reasoning develops. Which is a capacity more developed in humans than what it is in other animals, birds, insects. But they have different capacities developed. Like a bird can see better than we can. It can fly. We can't do those things naturally.
But through the capacity of reasoning, we've learned to build ourselves eyeglasses and binoculars and telescopes which enable us to see better. We've learned to build ourselves plane helicopters and balloons which enable us to fly. The dog has the capacity of smelling. We can't smell. What are the sensations going on? We can form sensations, concepts about them. Birds and insects can sense them better than we can. We've taken on the belief that we are this super-entity, this artist individual without investigating or questioning it. Yes, so you're talking about different capacities as if we humans weren't superior. In the know things, in the pure essence or intelligence energy, basic space, non-conceptual basic space of awareness or pure intelligence or whatever label you like to put it on.
Who's ever superior to you without a concept? Who's inferior to you without a concept? Because you've got this concept about yourself and you've got the concept about them and you're relating to those concepts, what you think about yourself as compared to what they are. You either think yourself superior or inferior. Who's superior or inferior to you without a concept? It's all about emptiness, recognising emptiness, subduing that, knowing your intelligence. Who can ever be superior to you or inferior to you? And what would you want from the other person without having this concept? You think I've got something that they haven't got and so I am superior to what they are.
Without that concept, where does it leave you? In that equilibrium, the non-conceptual awareness. Which you're told again in the scriptures, the basic space or the great perfection is non-conceptual awareness. Awareness without any concept. Or the absolute, the great perfection. What can you add to the absolute? Not a conceptual thing at all because it wouldn't be absolute if you gave anything to it. What can you take away from it? Nothing at all. It wouldn't be absolute if you do it. The same with the great perfection. You can't add anything to it, it wouldn't be perfect. You can't take anything away from it, would you? You are that.
You are that. Don't forget that. We have the capacity of reasoning. Utilising that capacity we investigate and have a look. Am I this body? Am I this separate entity? Am I this individual? And under the investigation, it falls apart. So it can't stand the false. Anything that's false is not true. We've believed him without question. If you believe in it, if it's not true it'll fall apart under the investigation. The false cannot stand up to the investigation. How do I investigate that? Well ask yourself, who or what is this I or me? Am I this individual? Am I the body? I am the person and I am the persona.
It's a conceptual image. When we see pointed out that the persona is a mask, a conceptual image. Am I a conceptual image? If I'm a conceptual image, what would happen when I went to sleep? When I give up all that imagining, it would be the end of me. But it's not, because I wake up in the morning. So who wakes up in the morning? It dawns on you, and the seeing, hearing, tasting, touching, smelling, and it will appear in that moment of sleep. It dawns on you, and sleeping is over for you. The reasoning starts with you. And the conceptualising starts along with it. And so there's nobody that wakes up.
It's just awareness of the existence which is seemingly obscured, and the consciousness becomes utterly aware that it exists. You don't recognise your existence while you're in deep sleep. You can't say I exist without a concept. So the individual or the ego who is on the quest to wake up, that one doesn't wake up? No, it dawns on that so-called individual, I'm not this entity that I believe myself to be. That's not the case. There is an awakening or adoring to it. A recognising. I'm not this body, I'm not this mind, I'm not this concept, I'm not this individual. I am utterly aware. The being or existing.
I am that existence itself. I am that awareness itself. There are labels I put on them, but not even those labels. So is the existence waking up or awareness waking up? It's a recognition that the believed entity that we've taken to be real was never real at all. That I've been looking in the wrong direction. I've been taking all these concepts on board and believing on them, but being reinforced by the peer, school, society and everybody else. The energy of belief has gone into them, making them real, and the belief is seen through. Can you believe in something when it's seen through? You can't. There's a natural dawning.
There can't be that belief. And the dictionary definition tells you that the belief is not the actual. The definition of belief is an unquestioned acceptance of something in the absence of reason. It can't be reasoned out. Acceptance of an alleged fact without positive knowledge or proof. And haven't we been trying to reason it all our life and never found the answer in the mind, in the conceptual eye? Well, it might dawn on us then, the waking might come about, maybe I've been looking in the wrong direction. I've been looking in the so-called thing called mind all my life and never found the answer. Maybe the answer's not there.
Because when you look at that, what direction is there outside the mind? There's absolutely no direction whatsoever outside the mind. It's all in the mind. And while I'm in the mind, the nature of the mind is to vibrate. So, to go on dualistically, vibration like it has all along. So there's no way out. Except, if I start to dawn on my own it's the wrong direction, what am I going to do? I'm going to see what there is outside of the mind. And I might pause the thought or try and see what's there prior to the thought. And the resonation or the seeing might come about where I realize the life I'm that life that was there prior to being thought.
I ought to be thinking. The contemplation, it still takes place in the mind through analyzing concepts. Yes. Through thought. Now you couldn't utilize the thought now as being utilized and recognized. Instead of it utilizing you and telling you, has this anything you don't understand? Or have you got to become realized? Or liberated? Or I'm not good enough? Or I'm fearful? And that one essence, like the sun is shining naturally and ever by itself, is self-shining. The daylight is self-daylight. The night-time is self-darkness. It's all that one self. The self I believe in myself to be is the one self, the one vibrating essence, patterning, shaping, forming, and experiencing as everything.
There's no separation or no duality whatsoever. Okay, but can I have a glimpse of that right now? Yes. How do I do that? Well you're seeing right now, aren't you? Yes. And before the thought comes up, I see. Aren't you seeing before that thought comes up? Yes. And how is it translated in the mind? Seeing is helping to translate it as what I see, aren't you? When you say, I see, what are you doing? You added all these concepts on it, the conceptual image you've got about yourself. That's me, a cat, and the conceptual image. And what the cat sees is seeing. There's video or whatever, the questions and everything going on.
The cat has become the subject. The thought, you've got the conceptual image about yourself, the cat becomes the subject. And what you're seeing has become the object because you put labels and shapes and forms on it. Can the thought, I see, actually see? Can a thought see? Nope. Can a thought hear? Nope. Can't see, can't hear, can't be aware, it's never done anything. You've got to choose, it can't. Because the seeing is happening, the hearing is happening, the tasting, the touch is happening, all the functions are happening. If it's not translated with the thought and divided into subject, object, it's just a pure, spontaneous happening.
Occurring naturally and effortlessly. Just like the earth is rolling around the sun. As the earth is saying, I'm rolling around the sun. And the sun is saying now, it's dark, now it's daylight. The sun doesn't know anything about that. And neither does the earth. When the earth, where we are now, this part of the earth faces away, faces towards the sun, it's daylight. And we're seeing like the daylight. When it rolls around the other side, it's dark, and you've got the darkness. And the darkness doesn't know anything about the light, the light doesn't know anything about the darkness. So the two aspects of the one thing, which vibrates into the opposite.
Same with the sun. The sun doesn't stop shining. It's always never shining. It seems it gets obscured by clouds. It doesn't. It's always and ever fresh. Just like that essence as you are. It never gets obscured by any of the thoughts, feelings, emotions that appear in it. They come and they go. While ever the naming goes on the label, which is thought, we've got to lose sight of it. Now then the reasoning capacity becomes very useful. But because we're relying on the light to the other, it divides into opposites always, the opposites can come up. And it can be seemingly good and bad. But I use the terminology like there's no one-ended stick.
Each stick's got two ends to it. So the good end might be the round smooth end you can hang onto. And the bad end might be the natural thinning that can break or snap into it. But you see, there's still the one stick. So when the bad appears, and we don't really like the bad, we try to get rid of it. Not realising of itself it's going to change. And the good end doesn't stay around, no matter how much you want to keep it there. It's going to change in the opposite, just like in nature. It's constantly vibrating in the opposite. It's not going to be summer all the time.
It's not going to be winter all the time. It's not going to be spring and autumn all the time. It's constantly transit, constantly changing. It's not going to be daylight all the time, or darkness. Are you saying that you still have negative emotions or thoughts at times? Yes. The thought is a vibration. And it can only vibrate dualistically. And look at how your mind functions. Isn't it good and bad? The so-called good is the positive, the bad is the negative. Is it happy or sad? The happiness is supposed to be the good, the sadness is the negative. Is it pleasant and painful? The pleasantness is the good, the painful is the negative.
See your mind, it's always functioning dualistically. Positive and negative. Good and bad. Happy, sad. Loving, hating. It can't function any other way. Where's the centre? Where's the middle? It's either negative or positive. I can use the analogy of going to the South Pole. How much further south can you go? The next step would be north, wouldn't it? If you want to go to the North Pole, how much further north can you go? The next step would be north, wouldn't it? How much further north can you go? The next step would be south. Now where do they meet? And you're told in nature in your real life.
They must come back to where they're equal. And don't they call that the equator? So when it becomes that equilibrium in ourselves, when we're not functioning in the opposite, in that equilibrium, what good and bad can there be? And they seemingly come up when they're not believed in anymore or taken for granted anymore. And they will naturally move on by themselves. And they will naturally move on by themselves. Well the mind, what mind is there prior to thought? Did you know there was a mind there when you were in the womb over the first couple of years of your life? You didn't realise you were anything there until that capacity of reasoning developed.
And you need an implement to have reasoning to express through. The energy goes through the brain or whatever organs you put in there. We give them some priority and things that they don't know. But they couldn't be there without the life essence. And the labels and the words, you couldn't have learnt a word without that reasoning there. Every word we've ever spoken or ever liked to speak has been learnt. And being learnt means it's been acquired. We weren't born with it. We picked it up along the way. And the reason we picked it up, we think we are the word. I'm Bob, the Australian, the good boy.
Whatever label I've got I've got myself. Without questioning, we take it, the belief goes in it and we take it to be real. So we think we are the word? And this is all because of learning language? Yes. Well look at the Bible. What does it tell you? In the beginning was the word. The word was with God. The word was God. That's all God. The word was nature. The word, nothing was made without the word. Without this word God, we're blaming. All things were made by him, by the word. There was nothing made that was made without the word. And the word was made manifest and appeared amongst us.
So we're only the word. So we actually created the whole world by naming it? Like in the Bible, Adam and Eve, they were given a task to label the creation? They ate of the tree of knowledge, of good and evil, what is the tree of knowledge of good and evil? Isn't it words? Yeah. They put an apple on it and give it an analogy and it points it out. It's a good one too. They were in paradise without the word. No good, no bad, no servant. All these things might have been there but there was no doubt or question or arguing about them. They were all patterned shapes and forms.
But they ate of the tree of knowledge, not words. And then they say, Who told you? You say, Who told you? Learn the words, aren't they? But if I don't call my headache bad, doesn't it hurt? It will hurt, probably. But where did the label hurt come from? Isn't that the label we put on it? And if you're not putting that label on it, it's just another sensation. All the words are just words. They're not words. All our feelings and emotions are sensations which we put labels on. And then we relate to the past feeling or emotion related to the word. We're not labeling this fresh and new sensation that comes up.
We're not putting a past label on it. What is it? Go to it and see whatever this feeling is. As soon as we put the old label on it, we're loading ourselves with all the past feelings and sensations with it. It's overwhelming. But if you're seeing this, it's coming up fresh and new. And knowing for certain, and not fixating on it, it's going to move on like everything else moves on. And this is kept there by a concept. It's going to move on. It's going to change. And look at all the sensations you've had in life. Haven't we? We've hung on to something a lot longer than we should have.
We've beaten ourselves out of the conditioned word and suffered accordingly. And another one comes up and we equate it to the old one and get locked into it again. But what lasts in nature without putting the concept of time on it? Everything is spontaneous. Constantly changing. Which it tells you. The manifestation is transient. Nothing static about it. It's constantly changing. And that change, it's life itself moving on. And it's only life. That's all there is. And the is just like a computer. The computer's got a wonderful load of information. But if the power's not turned on, what can you get out of it? Nothing. If that life essence is not in that body, what have you got?
A corpse. Which is going to break down through that patterning intelligence. It's not going to leave it hanging around. It's going to rot. It's going to break it down. So it goes back into the life essence again. As it breaks down into minerals and go into the earth. The earth might have a seed in it that needs those minerals. A bit of water to form it. It'll sprout it. Or something will happen. And the water will go into the ocean. And you won't get the same drop of water out of it again. The life continues to live on life. So the corpse is that same life essence also?
Even if it's dead? Yes. What happens is it stops integrating. It stops keeping that shape and form going. But it vibrates in the opposite. It's only vibrating in the opposite. And that vibrating into the opposite forms enzymes. The enzymes which the life has and start to rot it. They start to eat it. Rot it and break it down. Until what's left might be only minerals and bones or whatever which will go into the earth and be something we can reutilise. What is blowing the wind? A vibration. A movement of energy. A stirring and a movement. Which is what's appearing. Taken out of space. Can it appear outside of space?
So is the same thing blowing the wind creating the body and killing the body and disintegrating the body? All the vibrations, movement. Not a pure movement. It has a beginning and an end. It's a spontaneous emanation which is beginningless and endless. It has its beginning, it's already ending. As it's already ending, it's always beginning. There's no static point to it whatsoever. As you're told again in the scriptures. There's no static point to anything. And there's no self nature to it. It's all spontaneous emanation. Vibrating into different shapes and forms which appear solid and substantial. And put it all under a microscope and break it down.
See how solid it really is. Put that body under a microscope and see how solid it really is. There are lots of gaps and lots of space in there. What can you do with that space? With that emptiness? What can you do with that space? And the Buddha told you that. It's a cognising emptiness. It's that emptiness itself that's fused with cognising. Another term for cognising is knowing. And you are knowing right now. Isn't that a fact? You can't negate your knowingness or your beingness. Seeing, knowing and loving to be. That's Sat Chit Ananda. The Buddhist tell you it's a cognising emptiness and the Hindus tell you it's Sat Chit Ananda which is the same.
Being, knowing, aware and loving to be. They're different concepts. And others will tell you it's the Absolute which is the same thing. The Absolute is about perfect, great perfection. It's been told there and we don't see it. We've followed our fathers and our parents footsteps which we've taught us words and we've taken a word to be real. But how can I glimpse that pure being? The mind seems to constantly be busy and entertain me with different distractions and thoughts. But if you try and look beyond and look beyond the mind what's a word? Nothing but a thought. Isn't it? What's a thought? Can you grasp a thought?
No. What would you be trying to grasp it with? Another thought. So you see I can't grasp it with a thought. What's it going to be? There's going to be a bit of a hiatus there in that moment. In that hiatus have you disappeared? No. Have you fallen apart? No. You're at the end here. All that's happened is thought has paused for a moment but life is still expression. You're still breathing without thinking about it. Your heart's still beating. Food's being digested. Hair and fingernails are growing. Food's being digested. All these things are happening without the thought, without the word. So I saw the livingness is going on and see the word and realise the word is not the thing.
In the beginning was the word. You've spoken your large words and the words of every word you've ever spoken has been learnt. And the word's not the thing. It's not the real. Take the word water. Drink the word if you can. Swim in the river. Drown in the river. You can't. There's a word fire. Burn your mouth. You can't heat yourself with the word. It doesn't burn your mouth. Cook with the word. So the word's not the thing. And believed in it. The word is not the thing. The words are going to lose their hold over you. They can be utilised and developed with the capacity of reasoning but you're not going to beat yourself up as a separate entity or an individual with something that is not real.
But it's just more than one word, you know. It's sensitivity, emotionality, vulnerability, all the past. It's a thousand words to constitute the image. But there, yes, but they're all labels you put on what did you say it was? The potential or the function. That's there in its purity without the word. You're seeing. At times you recognise you're seeing without the label I see. You're hearing without the label I hear. You're thinking without the label I think. All these things that are there we put labels on. Without the word a lot of it is still going on. And the sensation of fear is a word you put on a label.
See it as a fresh and new sensation and instead of putting the old label on which we load ourselves to you might see, this is a fresh and new sensation. It's never really been expressed before. But it feels like the fear that I've had before. But am I going to label that if I know it's fresh and new? I'm not. It gives you love and hate. I love this but I hate that. Am I going to continue to hate something or am I going to keep on giving onto a fresh and new sensation? I'm going to put the old label what she did to me last week or last year and I love her, I love her now I hate the bitch.
See her fresh and new and see her fresh and new. It's not going to be that conditioned belief is not going to go into it anymore. And that's the liberation. What are you free from? You're free from the bondage of self. That's the only bondage you ever have. But you're free from the bondage of self. And what is the bondage of self? Believing it is my self. Instead of saying it's the one self we put the personal on it. When we say it's the self, it's my self. It's me. Me is that my self. And the me is the concept. Which is not real. If you ask yourself who is this happening to?
We believe this is an entity and you've got to try and see if this entity you believe yourself to be is real or not. And you say who is this happening to? The obvious answer is happening to me. The dog. The self-centered image. And you ask yourself who is this me? What have you got to do? And you realize you can't find the answer in the mind because you've looked for years in the mind and the nature of the mind is five rates and it continues to go on. What way is there out of the mind? You've looked in the mind all your life and you start to realize now there's more up there.
What way am I going to look? And realize every way you look has always been the mind. What way is there out of the mind? The mind is just on you. The only way out of the mind is full stop. Pause. Don't go on. Don't go wrong. Don't go there. What can you say without the mind? What can you say with a pause? Can you say is anything there? You can only vaguely pause it for a moment and the chatter will start again. But in that basic pause the stopping for a moment you'll realize you didn't stop seeing. You didn't stop hearing. You didn't stop breathing.
The functioning of the life essence was going on. But thought had stopped. And every night when you go to sleep what happens? You give up that thought I am every night. If you were that thought you know you wouldn't lose sight of it. But you're glad to give it up every night when you go to sleep. You go to sleep without a qualm. You don't want to go to sleep. You don't want to go to sleep without a thought. And then you get the taste of it. What's wrong with right now if I don't think about it? I'll say it again because the car was passing.
What's wrong with right now if I don't think about it? And again go back see what's there without a thought. You try and look beyond the thought. And you say I'm looking without a thought. And then that's another thought. So you drop that. What's next? I'm dropping it. That's a thought. Holy shit I'll let it all go. All of a sudden you mightn't let go. You realize you're trying to grasp the concept of a thought and always bring another thought. But you get the chance to see without the thought there's a little gap there. Then that little gap will get longer and longer. And thoughts will continue to come up.
But you see them through them and you can't believe in them again. And something that can't be believed in the energy of life is not keeping it there. It's going to move on. It must move on. It's transient. It's only the idea of belief that keeps on there. It keeps hanging around for days, weeks sometimes for years. The conceptual image we've got the conceptual belief is still there. And we call that our condition. And is it true that the psychological suffering drops off and you don't need to suffer psychological pain, worry and anxieties and anger anymore? That's right. They can come up where before they might hang around for days because you're in conflict with them when you're relating to them.
Trying to get rid of them. Instead of leaving it as it is. There's a fight with it. A resistance to it. And as I say, any resistance is conflict. And any conflict is uneasiness or disease. And disease is anxiety. It's fear. It's depression. That's all disease. So they still show up but before you call them suffering they're gone? No. They might stay there for a little while but they'll get more and more seen through and the less and less hold they're going to have on you because you can't believe it when you see something is false. You don't believe the earth is flat anymore you've seen through it.
You don't believe the sea is blue anymore you've seen through it. You never see whether the sea and the sky meet it's not the end of the earth anymore. Why? It still appears to be so. The appearance will be there but the truth about it is none. It's going to bother you for very long. You're not going to be taken in by the blue sea. When you see a cloud covered sky in the morning you're not going to say the sun's left the sky. You can't believe it anymore because even though you don't see the sun you know that's for certain the sun is always there.
So even though you see there is a seeming individual you know it's not true? How can it be true when you've seen false? If it's not true can you fixate on it? You're going to continue to believe on it and it must move on if it's not fixated on it. It's an unfixated awareness just as it is. Be utterly awake as it says with the five senses wide open. When you're awake to those five senses where you're seeing, hearing, tasting, touching, smelling thinking all the sensations are going on and you're utterly awake to it. When we're functioning in the me we're functioning from this the centered belief and we're only functioning on one of them whatever it is, the seeing, the hearing, the tasting even though when you recognise the others are going on now can you hear those cars going by right now?
Yeah They're in the background focusing on me and what I'm saying. Seeing them over the clothesline blowing around you're seeing it but we're not taking it they're not in the background they're all in the background you can feel the wind on your skin. You're not taking any notice. So it says be utterly awake with the five senses wide open. That means instead of the other person being pushed into the background there's an equilibrium with it all. There's just as much seeing as there is hearing as there is tasting as there is touching, smelling. And it goes on to say be utterly awake with the five senses wide open and be utterly open with unfixated awareness.
When you're not fixating on one you're going with each and every one of them as it comes up. So it's necessary to leave the seeing to what's going on in the background you'll switch to the hearing or the movement and that's it, we're moving away from the stillness there. You'll see the movement is necessary something and you'll move to that. But you're not fixating on them where you're constantly moving around in the totality. And you are that totality. Not the separate entity that's got to take this little entity I'm going to make this entity whole and complete. I'm going to become enlightened. And give me some time for the concept of time.
The time is duration and there's no such thing as time. So no hope for that individual Then you see that. It is not. I mean people do that and have done it for years but it's no different whether they believe in it or not. The patterns going to break, shape and form is going to break down sometime or other. But they've been trapped in a lot of so-called psychological suffering unnecessarily. So start from the fact Whether you recognize it or not at this moment, that I am already that. Start from the fact of already that. Whether you know it or not, what can I add to that what I am?
What can I add to that I am without putting a concept up? Then you'll be like Moses on the mountain. Moses on the mountain, he's got a few people going after him, the Jewish people he's in charge of. They're getting into all sorts of trouble. I've got to do something to enable them to get out of this. It came to him there and then through that innate intelligence, it gave him a set of rules to live by. He put up a set of tablets of the Ten Commandments. He says, I've got to take these back to the people and tell them. What are they going to do?
Tell them. Who am I going to tell them sent me? I'm not going to say he knows me. That inner voice came to him again. Tell them I am. I am sent you. I am is my name. And Moses realized, shit, I am that I am. I've always been that I am. And he realized his true nature there of him. Shit, I am that I am. What is not that I am? Everything is that. Everything is that I am, that I am. And that's what the Sakharad taught him. He says, stay with the I am's. Not with the thought. The I am-ness translates as that sense of presence, the knowing that you are, the actual knowing.
It translates through the mind as the thought I am. And the great mantra is I am that. I am that essence or I am that essence. It translates as a thought. But the thought or the word is not the thing. So is it really an essence? Is it really one? Or is it empty or is it nothing? It is not the thing. It's always been no things. And all the patterns, shapes and forms in this manifestation are only things. Now can some thing come from no thing? They're all appearing in the empty space. The space is empty. It's non-conceptual. Ever fresh silence and stillness and emptiness.
Vibrations and different patterns, shapes and forms, which are all things in that emptiness. Can some thing come from that emptiness? No, it's nothing. It can't. So even the patterns, shapes and forms are that no thing appearing or seeming to appear as some thing. So the one essence is not even one? No. No, not even one. It's not possible to grasp it with the mind because mind only grasps things. That's right. Nothing. It's the one essence, pattern and shape and forming, appearing and expressing as everything, and you can't be possibly anything other than that. So you are not the body or mind. So when you say, I am that, don't you take the idea that you are the person.
You are the totality. So never move away from that. I am that essence. But if we can't grasp it with the mind, why mind seems to be the only tool with which we are seeking? Yeah. Now good, and it's a useful tool. The capacity of reasoning is very useful. You know. Out there in the manifestation you've got all these things. You say, I built that, or I drew that picture, I made that, I did this, I wrote that book. And then again, take that life essence out of the body, and you've got the mind, you've got the heart, you've got all the things there, but can you write a book with the mind without life essence?
Can you build a house without it? No. Can you have a thought, feeling or emotion without it? So what did it? The personal entity did nothing. It can do nothing. But the life is using that person to express through, enable it to shape and form, think, feel, touch, smell, and do all these things. The wondrous capacity of reasoning and functioning is that life essence that's living and expressing through you, as you. As you. As you. As you. So you must be that life essence. And we belittle ourselves and take ourselves to be the person. ...label and down, limiting, factoring yourself. So get, go to that, back to that.
I am that. Absolute. I am that. Absolute. Absolute.