Bob, Kat Adamson - nonduality 7 Feb 2021

Morning everyone. Hope everybody's feeling extra well, good, happy, serene, glad. All nice labels to put on, trying to describe the sensation, whatever it might be. Whatever situation there is. Situation itself not saying anything. It's just as it is. What do we do? We put the label on it. So it's a good one, good situation or a bad situation. It's a pleasant one or a painful one. Happy or sad. All labels, all words. In the meantime the earth keeps rolling around the Sun. Not saying I'm here or in a few I'll be somewhere else because there's no measurement in space. How can it... relate to anything?

It's only from where we see it from that it seems to be moving. It's not only the earth that's moving, it's the thoughts, the feelings, the emotion. The air's changing, the breathing's changing, the heart's beat's changing. All transient and it's... what is it doing? All the movement. It's the one essence. It's the one essence. A vibration. A subtle vibration. A movement. Seeming somewhat of a movement. See all the different labels we can put on it. So many different labels. We put on every different thing of it. Every different part. Pattern, shape and form. Or seeming appearance. We're sorry to the fact that they tell us that there's only one.

It's not two. There's no... nothing separate. No division. Indivisible. Only that. And what's that? Well that sense of presence. Translates as I am that. That is what I am. And that we're talking about is the absolute. The totality. As I say everything is pattern, shape and form. As that. Is it. So when it says I am that or thou art that. When you get that. Not the person. Not the individual. Not the separate entity. And we're looking for it? Well when we say I am that. I am that I am. The what the I am is that. The I am that I am and as Moses or whoever it was on the mountain said.

I am that I am. He realised that that I am wasn't a person, wasn't an individual, it was the same. That, that everything, it's all that. One without a second. There is no thing other than that. That is everything and it's also the no thing. That is high, that is low, that is far, that is near. So there's a little bit more in that I am that state than what we realise when we're mouthing it all the time. We're talking about that totality. That is the substance, that is the pattern, that is the shape and form, that is the no thing, that is the everything.

As I say, we believe ourselves to be a separate entity, an individual. But there is nothing separate, no thing apart from that. So it's pretty simple. We put all these different labels on the thatness. Different concepts, different names. And that is patterning in every, all the different shapes and forms. Patterning is each and every one of them. Nothing separate and apart from it. This persona is a mask, a conceptual image. We put on that sense of presence. That awareness of presence. Or the presence of awareness. So without the labelling, what can be said? Breathing is happening. Heart beating. Finger nails and your hair are growing.

Cells are being replaced. Not only in the particular pattern, but in everything that's in this manifestation. Every single thing. Every pattern, shape and form is transient, constantly changing. Tell us that in the different texts and different scriptures. That emptiness is form. The Buddha told you that the emptiness is form. And the form can be nothing other than the emptiness. Another way of describing the thatness of it, as I was just pointing out before. It's all absolute. Nothing can be added to it. Nothing can be added to it. Nothing can be taken away. And no thing, break that down to no thing, can be added to it.

No thing can be taken away. And realise that everything in this manifestation, all the manifestation is made up of things. So the everything is the no thing. And the no thing is the everything. What's troubling us? When no thing can trouble you except in your own imagination. As Nisargadatta points out. No thing, none of these things in the manifestation can be a trouble, be a bother to you. Unless that thing, which we call imagination, is functioning, is vibrating. And imagination is a thing also. It's a conceptual image. The image made up of words, concepts and ideas. The words, concepts and ideas are all things. And we're letting a thing, a seeming thing, trouble us.

When it's really no thing. That's the emptiness that's forming. That's the form that is the emptiness. So all our problems come about because we learnt words. The capacity of reasoning. Which can be useful. A lot of the activities are going on. But it's also self-destructive. Because it keeps these things which you call I, you, me and everything else in bondage. Bound in the word, in the cocoon of concepts. And you can break out of that cocoon. By recognising that's all it is. A conceptual image we've built around ourselves. Doesn't have to be that way. All things were made by the word. And the word is not the thing.

There's nothing made that was made without the word. And we set these words up as a better word. Or a word that's not so good. And we put a label on this beingness. Call it a god or the supreme being. It's a greater being. The beingness that you or I are. We think. So. Nothing either good or bad. But thinking makes it so. So. Don't have to be Rhodes scholars to see that. Our only problem is thinking. And thinking's not the enemy. It can be very useful. It can be a good thing. But we've separated. Take and believe in the separate concepts. And beat ourselves up with the concepts or the words.

And beat ourselves up with the concepts or the words. Instead of breaking out of the cocoon. Instead of breaking out of the cocoon. We're staying in it. We're staying in it. And trying to believe. And trying to believe. That it will become something. That it can be liberated from that cocoon with the word. That it can be liberated from that cocoon with the word. But becoming is not being. But becoming is not being. Being's another label, another concept. But what's being means? It means that something that's happening Right here. right now in that absolute. But being implies an immediacy, something that's going on right now and isn't that so?

The investigation needs to happen to see your way through it, to see the way out of it. There's nothing can trouble you except your own imagination. Nothing either good or bad with thinking makes us say which we'll repeat it before. See everything as it is and what is means it's unaltered, unmodified, uncorrected. Just as it is in itself. Cats haven't the time of its life are you playing it? It's enjoying it. Seeing it, playing in the tube. Got any questions there yet? Sharing. Do you like me to read it? Yep. Hi everyone, I'll just read quickly. It's a beautiful, beautiful, beautiful sharing from Arthur saying that, love you Sailor Bob.

For decades I heard you are the self, you are that. But it was only a concept. But when I heard you say it and explain it, it clicked. The self became the living reality, no longer a concept. Thank you. Beautiful. Well there you go. But I'm 42. And when you hear it, as Arthur says, it is the living reality that you are. You are. And the beautiful words Jane says, beautifully said. We are truly blessed. Thank you for decades of pointing dearest Bob. Lovingly said, selflessly for decades. Time is a mental concept also. So what seems to be decades. And Julia is glad that Pesto likes the tube Julia gifted it to him yesterday.

And Shelly says, it was great chatting with you. And of course, there is a lot of beautiful welcoming message and love messages. And thank you everyone for this. But yeah, give us a question or direction. Otherwise, Bob will keep being distracted by the cat. Unless I move the tube somewhere else. Would you like me to? No, I see how you enjoy it. He is a baby. Do you want to say a few things? Yeah, the cat's in my chair. I've been saying the same thing as they say for years now. I don't know whether people get sick of it or not. Probably do. But utilise it.

That's what needs to happen. But the words, utilise it. As I say, the pea fowl lays an egg. And the egg's got yolk in it and white in it and a shell around it. But it doesn't realise that in that egg is the potential for that pea fowl to hatch and produce more eggs, more shells of itself and carry on the patterning, the shaping and forming that makes up this universe. So it's a wondrous intelligence. And it's a wondrous energy. It's enabling all these things to happen. And even in these so-called persons, when that so-called thinking is utilised, look at all the things that can be invented, formed and made.

All the different activities that can go on. The art, the architecture, the planning, the... It is amazing. Yes, so we've got a couple of more sharing here. It's Tanya saying, I am seeing what I'm not. How do you see what you are? It feels like there is more to see. And then Shelley says, How do you come back to the nothing when you get distracted by the people we're surrounded with? And Julia says, Bob, I, nobody, would be coming back. If we got sick, your loving talks have put the end, an end to questions. And I meant to say nobody would come back. I am so grateful for the two vibrating patterns appearing before me.

So we have, oh, we have a quote from Nisargadatta. What is the purpose of all that I'm saying? It is a direct attack on identification with the body-mind. Right? Right. Right. Right. Right. Right. Right. Right. Right. Right. Right. Right. Right. Right. Right. Right. Right. Right. Right. Right. Right. Right. Right. Right. Right. Right. Right. As long as that identification is there, my direct attacks will continue. That's from GK quote from Nisargadatta. So I guess you could go back maybe and answer Tanya. She says, I'm seeing what I'm not. How do you see what you are? It feels like there is more to see. How can you see what you are?

Oh, if you see what you're not, what must you, you must be. What's left. Yeah, you must be. Yeah. If you realize you're not unaware, you must be aware. You never realize. What you're seeing, what you're... What was it again? Seeing what you're... Yes, I'm seeing what I'm not. How do I see what I am? Yeah, if you're seeing what you're not, you must be what's left, doesn't you? Must be I am. And also... And it goes back to that I am that I am. Because Tania says it feels like there is more to see. Yes, it feels... Who feels that? That is another trick that the mind will offer.

Look, you know, you're not there yet. There's something more. I mean, no, it's not good enough as it is now. Get me more, give me more, give me bliss, give me pleasure, give me understanding, wisdom. That's just the typical trick of attention seeker. Mind is... As every creature in the whole universe, everything leads and leaves and tries of attention. So it grabs the attention into the conceptualizing again, because what you are, you can never, ever, ever know. How would you know it? You will have to be outside of yourself to actually see it as an object. You know that you are, but what you are is lie, is imagination.

That I am. I know I exist. But if I say I'm the body, I'm the mind, I'm a person, that's already assumptions. Because I close my eyes... eyes and the body disappears there are some bubbling sensations but there is no hands legs or anything I I don't you know you need your brain your mind your memory to tell you what you are directly you only know that you are you are you exist that you are or you are that see the saying is seeing no thing yet it is saying yes without putting any word or concept on it you're still saying yeah but see that little inner child they call it or whatever that always wanting more always wanting to engage you keep investigating keep looking now is the book the moment that pattern comes up if you drop down to the heart where there is no concept that's home in the heads there will be always no no it's not quite right there's not that the doubting thought that yeah I know I'm not the body I'm not the mind I'm not anything that I can see I'm not anything that I can know so you are what it would can't be known if anything that you know you are not what is left is the unknown is the mystery you are the mystery the existence is unknowable that's the coolest thing but you're seeing a hearing and tasting and touching smelling you're thinking it's all happening yeah now Shelly was asking how do you come back to the nothing when you get distracted by people you're surrounded with you know that they are distractions we do or what is moved away from the nothing only a tencibility a concept words or thoughts have come upon it yes which are no thing also.

So it's really, it's all taking place on a background, that's what I'm saying. Background is the screen, the basic screen, which is stillness. Space is like awareness. Empty, silent, still. And also, in the pure, plain functioning, there is no need to give attention to the nothing all the time. Nothing is there, whether the attention is on it or not, it is there, it's a prerequisite for everything else to exist. So there may be a requirement of the functioning of the body to, let's say, cook, or eat, or be distracted by people, give attention to your children, or whatever. Only when there is acute suffering, that's the good way to actually look and see if that emptiness is ever far away, because it never is.

It can't be. And Julia... And they say, stop and see. When you stop and see, you're still there. Yes. Julia? Yes, Julia? Yeah, that's just an expression of gratitude. Nobody would come back. I'm so grateful for the two of you. And then we have the quote, and then we have Jane answering to Tanya. Yes, seeing what you are not is seeing the narration. But what is the narration appearing upon? See that, the pre-sense. Yeah, pre-sense. It can't be sensed. It can't be seen. It can't be experienced. Provided the senses are here. Yeah, it can't be experienced. It can't be grasped in any way. That's pure mind when it's provided.

Yes. Mm-hmm. Yeah, but yeah, Jane nicely put, she put pre-sense, which already self-explanatory, that is prior to senses. Now, GK, and this is a quote, I see the quotation. Yes, it's Nisargadatta's quote. The trouble is, everybody wants to have the knowledge of the self without giving up the identification with the body. They are contradictory. Give up this identification and everything becomes simple. I am there before anything can happen. Mm. Yeah, that's a nice quote. And then yesterday, Heyman was asking, why would everyone give instructions? Give up the identification. Relax, do this, do that. If there is no doer, who can do any of it? So it is just a basic reminder.

It is all about creating the resonance, the resonance or inspiration. And there is no instruction for the doer to follow, because there is no doer to follow instruction. But there is something innately within you who already know the way, who already is the way, who may actually, the bell may ring, and, ah, right. So that is why would Nisargadatta say, give up the identification. It's not the instruction. It's a reminder. Something within you. Where is within you? The cage of concepts, isn't it? Yeah, it is, it is, yeah. Or the shell that the chicken is in. Pick at the shell and break it. Yeah. And you are not within or without, nor within.

Expand yourself into the Absolute. She gave me a chair back, so I'm going to have a little bit more comfortable position. What else we have? Tanya, thank you so much, Jane. The narration is appearing upon awareness. Exactly. Upon it or in it or whatever. Mm, yeah. The image is in the mirror. It's either in the mirror or on the mirror or whatever. It's the same as this. It's being or what. You can't separate it, really. No. The image is not out of the mirror. Mm. You and I or anything else is not out of the Absolute. So you can only be the Absolute. That's the true being.

Mm. And the being is knowing, and loving to be. Yeah, that was one of the welcome messages from Barbara, that good morning, beautiful patterns. It's a reminder of like, you know, you can't be anything else than that knowing, being, knowing. You are actually made of being, knowing. That being, knowing vibrates into the pattern that later on, through the conditioning and learning and the repetition, gets adopted into the body. Mm. It gets adopted as now, I am my costume. I'm not, this is not what I'm wearing. This is what I am. But that's not true. That's just the conditioning. To say that I am the body because every thought I have is about my body.

Every problem I have is about the body. So of course, that's the only concern I ever have, the body. How is the body accepted, received in the society? Is it respected? Is it saved? Is it safe? Whatever the ideas that always go with the costume. But because the costume is equipped with survival instinct and it goes with the set of behaviours. Being and knowing and loving to be. And that love, we've got a different concept. We're trying to separate the love from it. They say also that God is love, so the love must be good. Love is the being. Yeah. Can't separate it. I think it's a sensation or a feeling.

And we have, go on. Go on. From Johannes. When you say dropping in the heart, what do you mean exactly? I heard this terminology often but not really get it. In the heart? Yes. Well the heart is not the physical heart we're talking about. Heart is the core of anything. Of anything is the heart of it. Or the centre of the spirit, if you like. That's right. So it's where the seeming spirit emanates from. So you know what, that's what they call it, heart to heart. You know what the heart to heart is. Because each and every one of us have had a heart to heart at times.

When you felt, heard somebody's story or you were relating something to somebody else. And you'll say later on, my heart went out to them. Your physical heart didn't jump out and go into them. But you knew that something moved you. Whatever was the core of that being within you moved and took in. Yeah. Yeah, that's a good way of answering. It's the place where you are moved prior to logic, prior to concepts. And I agree. It is not everyone's vocabulary or language. It kind of even sounds funny for many people. Ah, yeah, go to the heart. What does that mean? If it doesn't resonate, just skip it.

Just use, wait for another one when we use different vocabulary. I kind of like it because it's very kind of, I don't know, maybe it's a little bit too feminine or something. But it is the place where there is the touch. The movement. The recognition of, on the level, rather pre-logical. Well, the core of being is like, you know, where that, everything is appearing from that core of being. What's the, the apple's got a core in it, doesn't it? It's like the heart. Cut the core out of it. Yeah. Or the centre of the spirit. And spirit, you can't find a centre or a static point to anything.

But it's all pervasive. Mm-hmm. When I use that, when I use that phrase, get out of the head, drop to the heart, I could probably well, could use, you know, get out of the head and drop to your stomach. As long as you get out of the head, which is conceptualising, that, that is good enough. Because getting to a body is a good pointer also. Just feel whatever is happening in the body. Because whatever is happening in the body is a perception. Whatever is happening in the body is a present sensation. Whatever is happening in the head is what is not. Yeah. Head to head there's no communication.

That's right. Yeah. Because you'll have your concept and I'll have other, other person or whatever it is will have their concept. Mm. And that's where things clash. Yes. But heart to heart is different. There's a, there's a true communication there. Because you're really hearing, hearing is happening in both of you. So, at one. Yeah. Yeah, head is filters. Filters of perception, filters of interpretation, of giving meaning, all that filters. So, prior to that filtering, I think this is, this is what I was learning in a Zen Sangha. Steal the moving centre, you know. Yeah. And sit in meditation, get still. Because the body wants to move.

The head also, the mind wants to move. So, when you steal it, drop from the head, wherever. Mm. And then you go to your big toe. And that's why we say, you know, you listen from your heart. Mm. You know. Because listening from the head, you'll have your concepts and concepts and, or investigating. Mm. From the head even, you know. But go into the core of being, and heart to heart and see what resonates. And when it's resonating, where is it resonating? Mm. Isn't it heartfelt then? Yeah. And then you know, when it's resonating, the, the resonance moves you. And one way to do it is to just, if, if the mind is really preoccupied with trying to grasp, just honestly admit, I don't know.

Mm. I don't know. When the mind really hears itself, and I don't say that there is such a thing as mind who has the capacity of hearing. No. It's just a metaphor. But if that sort of intellectual centre or that narrative centre really takes you in, really takes it on board, I don't know. Mm. That ceases the movement. Yes. But if I am that, and I don't know. Mm. Well, how can that know that? Yeah. It isn't. It isn't. It already is that. Yeah. It is. It's that. Now we have, here. God, do I have to focus on everything that will grow the energy or vibration?

Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Uh-huh. But is that really an energy or vibration inside? Or, just a mind trick again? Well, here's the eye that's going to try it. Yes. That's the mind trick again. Oh. Yeah. Yeah. Every time when the mind tells you that you have to do something, and you have to put effort into it, and if you don't do it, then this won't happen, and if you do do it, that happens, that's already contextualising, that bringing a story, of future past, cause, effect, that's the mind trick. And it's all spontaneous? Understand or recognise it? Mm.

When's it beginning? Now. When's it ending? Now. There was no duration to it. Yes. Louise, Hi Bob and Kat. Could you say a word on the idea of cause-effect and possibly give an example? Nisargadatta Maharaj, there is a quote here, When the past and the future are seen in the timeless now as parts of a common pattern, the idea of cause-effect loses its validity and creative freedom takes its place. Yeah, beautiful quote. Yeah. When you look at the cause, who's the cause? Who's it happening to? It's happening to me. So if I am happening to me and I'm taking on the role, I am the cause.

Yes. It's going to be an effect if it's not related to a cause, me. No. Well it can't be. No. And there can't be a cause, there can't be the effect either without the cause. So what is it then? Just as it is. Just as it is, unaltered, unmodified, uncorrected, no preference, no partiality, no comparison, just as is. Is-ness. Is not what? Is-ness. Is not what will be. It's going on right now, spontaneously, naturally, ineffably. And in that is-ness is a seeming world, a cosmos. But how much of it can you grasp right now? The little bit you can grasp, you know, is only somewhat of an appearance or pattern on it.

But the is-ness is still complete. Absolute. So we can't, as they say, grasp it with a concept. So it's non-conceptual awareness. Meaning a concept is a mental construct, a thought, or an image. So without a concept, which is movement, sound, word, idea, without a concept, has it disappeared? No. So it must be as it is. It is that is-ness. Not was, or not will be. Is-ing is going on right now. Yeah, and a cause and effect is such an elegant idea in a functioning, on a physical level. But it's so oversimplified that it makes totally no sense. Like we had this conversation yesterday with a friend.

Julian Heyman. Giving each other an example of cause and effect. I don't even remember the example. But if you say, okay, the tree has fallen, it is because the wind was strong. So simple. Cause and effect. But no. The tree has fallen also because it could grow to actually be big enough. It also has fallen because perhaps it didn't have roots that are not deep enough. And it also has fallen because of a thousand other reasons. Because there was a daylight that gave it a sun. That gave it a, there was a water that fed it. There was also this famous quote, whether the tree is falling in the forest and if there is no one there, is there a noise or not?

So that all feels like a simple cause and effect. Okay. The cause and effect. Bob is wiping his nose so the nose is not licking. That's not true. That is just oversimplification. Because the contribution. Why is the nose not licking? Is thousand little details. But the way Bob is explaining the cause and effect as the cause is the me. And the effect is suffering. Now this is a really, really useful pointer. That's the only way when I would say that the cause and effect metaphor makes sense. Because, yeah, without the me there is no psychological suffering. Apart from that, every other effect is a result of multiple causes.

Not just one, but the multitude. The whole universe cooperating to create certain effect. Not one thing. Not one cause, one effect. But also what Nisargadatta was looking, was putting out here, when you see the past and the future in a timeless now as part of a common pattern, the idea loses its validity. Yes. And that's the mind thing. When it loses its sting. When it loses its body. When the word loses its sting, it's the same thing. What can you say about it? Yeah. It doesn't bother you. So when you see it as a common pattern, as if, you know, there is a timeless now.

Like a timeless now is a carpet. And on this carpet there is a pattern. And we can't say that the white color on the carpet is the reason for the red color on the carpet. No, because there is just one totality. So past and future are projected in that totality. In that timeless now, there is idea of past and there is idea of future. And that creates that whole tapestry or texture of reality, which is just as it is, as Bob says, is just in this timeless moment now. So if the past and future are not happening in the linear time anymore, then of course the cause and effect makes no sense anymore.

Because the cause and effect is always cause first and effect later. So if there is no past and future, there is no first and no later. So there is no, that makes no sense anymore. Seeing the world and seeing how the mind actually furnished that world, that whole world, give itself a childhood, give itself a time of birth of the body, give itself traumas. And then projects just that whole reality created, expressed. In this one timeless moment, including the whole past, including the memories, the images as if it was real. And it is experienced as real because the body is experienced as a physical object.

That's, that's the point. Freedom takes place. Yes, that was a nice quote from Louise. And then Tanya, thank you so much, Bob and Kat. Somehow a lot of what you said. Was already known. But you added to it wonderfully. Thank you for all the reminders. Yes, I can't know what I am. And that would. Oops. That would be a separation. That's right. To know what you are. Yeah, you have to see it from outside yourself and then you are not it anymore. What was the first bit? What somehow a lot of what you said was already known. Yes, exactly. It is an innate wisdom. It is.

And Richard says Andrew Holic observed. Not sure what it means. But hi, Richard. Yes, Richard. How are you going? And your heart to heart pointer was powerful for me. Julia says. Watch the me, says Heyman. And Tanya. Also, thank you so much for showing that the. Mind is playing tricks. Continuing to investigate sometimes just steers up a lot of false thoughts. And there is grasping, wanting to know like. You are talking about. Yeah, if you if you are if you are continuing to investigate because you feel that there is more. Sure. And it's yeah, to say more. Yeah. Yeah. To say mind is playing tricks is just again a figure of speech because really mind or thinking is just another pattern in which that whole universe that absolute is expressing itself.

Mind is playing tricks. And everything needs attention to leave. So mind is not a bad thing. It's just another creature. It's just like every animal burden inside needs an insect needs the energy. It takes it from the air. It takes it from the food and it takes it from impressions from interactions the same way. The thought needs the energy and the attention is the energy. So it's kind of strive for survival because every form has in build. Loving to be if it exists as a form and loves to be enjoys itself. That is survival instinct. So you see it. You see how how sweet. Cute and smart the thought or the idea or the mind or the identification.

How how cute it is in trying to I want to be a love to be, you know, I'll trick you. I'll grab this attention and find a way to survive is sweet. You actually almost don't want it to kill it. You know, you okay. You have it. You have it. Just lovingly approach all of it and that that doesn't harm you anymore. There is no harm. There's nothing that can harm you even the mind even the identification nothing because you know, it's just a pattern. It came and it went and then it will come again and it will go again and let it be. Let it have fun.

And the knowing is there already, you know, sort of wanting to know. Yeah, you are the knowing. That's another name for Satchitananda. Being, knowing and loving to be. You're being right now and you're knowing that and you're loving to be. Yeah. Yeah. And the mind you don't want to be dead, do you? No. I have that approach to anger. Anger sometimes comes, not that often, but sometimes it does. And my reaction to anger is just close the eyes and feel the bubbling and the first idea is, mmm, nice one, nice one. It just wanted to be. Why not? Why suppress it? Why? Yeah. And it's got to the emotional stage.

It's stirring up the body. It's moved from the mind stage into the body, stirring up the nerves and all the rest. Oh yeah. Yeah. Yeah. It's pretty amazing. It's quite amazing. Every emotion, every movement of energy, when you start really preferring what is than what isn't, because the head is always saying what isn't. Even if that reports on, ah, you're not. Even if that reports on, ah, yeah, the birds passing, the cars moving, that's still what isn't. Because the moment it is said is gone, is dead, is not there anymore. So there is nothing that can be conceptualized that exists. Mind is always imagination or what was is never what is.

But the body, the sensations, the present impressions, that's what is. The moment you actually really fall in love with what is, you prefer the vibration of anger than the story. Then the story about why it is there. You enjoy all of it. You enjoy the sadness. You enjoy all of it because you don't go to what isn't. You stay with what is. And what is, is thy will. This is the will of the absolute, of the universe. And you are that universe, so it is your will also. You are in tune with whatever is happening, even if that's the pain. And not fixating on it, it's free to move.

And so it might reveal itself then, you know. Yeah. But if we latch onto it, we keep it there, we sort of fixate on it. And it keeps going and going. Yeah. Unfixated awareness. Let it be. And it moves as spontaneous as it will change. That's right. Yeah. Let it be. Just, if you are the nothing, you are the one who has everything to say about what is. The nothing. You know, you're not objecting. You're not resisting. The nothing doesn't have, doesn't take sides. Let it be. So it's not an instruction. It's a reminder that what you are is what lets it be. Always lets it be as it is.

Thank you so much for the answer, says Johannes. And Heyman says, don't try to know. Just cease to be interested in wanting to know. Beautifully said. Yes. That's right. Yeah. Yeah. Just see why you want to know. Why are you so interested about it? I mean, don't answer the question why, because that's the invitation to go to the mind. But just see that energy, that wanting. Interesting. Ooh, good one. Yeah. It's bubbly too. It is. The energy of wanting has its reflection in the body. That's what is. And the reflection in the mind, that's what isn't. Dana is watching. Yes. Hi, Dana. Hi, Dana. And Brett.

Morning, Bob and Kat. If all conversation is the confusion of concepts, even I am that is a conceptual construct, how do we as perfect patterns dissolve duality beyond the dream of me and the dance with the light? Recognize, as in the sacred, it says recognize the dream as the dream. And you've done all you need to do. The rest will be taken care of. Yeah. If it's allowed, if it's recognized, and there's no one to do anything about it, the rest will be done for you by the same essence that made you to see it as a dream in the first place. Yeah. Yeah. Beautifully said.

It does. Spontaneously continues to happen. Mm-hmm. And in a way that you can, it's understood or grasped, you know. Mm-hmm. And it's a beautiful thing. It's a beautiful thing. It's a beautiful thing. It's a beautiful thing. It's a beautiful thing. Mm-hmm. Yeah. Yeah. Just, yeah. Keep recognizing. And that's a good one, Brett, to remind everyone that I am that is also a conceptual construct. It is so obvious, but not always not for everyone. Yeah. It's good to remind it. Yeah. If it, if there weren't patterns to put out that reminder, you might never hear it, never fall upon it. Yeah. Yeah. It's a good chance to, to resonate and catch on to and see for yourself because nobody can do it for you.

Yes. And also the idea of dissolving duality beyond the dream of me and dance with delight. Who wants to do that? There is, see here, how do we as perfect patterns dissolve duality beyond the dream of me and a dance with delight? The beauty is when you don't want to, when you don't want to change anything, when you don't want anything to be any different than what it is. You are totally in tune with what life wants. If life wants to experience and express duality, you are that light. You want to experience and express duality. As it is. As it is. Mm. But if you bring it, a person trying to get something, you've such yourself up.

Or fix something. Yeah. Or fix or dissolve it. Yeah, there is, there is often that question coming. How do I go beyond duality? Why would you? Beyond duality is nothing. There is not even I am beyond duality. There's just non-existence. And it's conceptual, it's only theoretical. Because there is no such thing as non-existence. No such thing as existence either is neither of it. It's, it's, yeah, it is a singularity, but in order to be experienced, it has to be. It has to appear dualistically. So it is singular. It is one essence. But to have any shape, form, pattern, taste, flavor, it has to appear dualistically.

So let's celebrate duality instead of trying to stop it. There will be a time maybe when you fall asleep or whatever. Why? It's, it's one thing is, Nisargadatta had that really sweet quote. I don't know if I will bring it up correctly. Instead of always being dual, it's dual. Instead of always wanting what you don't want and always not wanting what you have, or wanting what you don't have and not wanting what you have, he says, why don't you want what you have and don't want what you don't have? In this way, you are one with thy will. As a rule, a man's a fool.

When it's hot, he wants it cool. When it's cool, he wants it hot. Always wanting what is not. Never wanting what he's got. Never wanting what he's got. Yep. Yes, so how do we dissolve duality? We dissolve the desire. We recognize the desire, the wanting. Feel again the echo in the body rather than the story in the head. If duality is what it is, we love it. We love it. It's gorgeous. Like, yeah. Hey man, Bob and Kat, I'm with Mary and Tony and we all say hi to you. Hi, Hey man, Mary and Tony. Yeah, wonderful. I'm glad you're staying in touch. That's beautiful.

Yes, that's Richard. He was saying Andrew Holeck has observed. Now we know what he has observed. That's a quote. Emptiness is the most common translation of the Sanskrit word shunyata. It is a difficult translation because of all the negative connotations. It's a very difficult translation. It's a very difficult translation. It's a very difficult translation. All the negative connotations, voidness and nothingness are sometimes used which are even more challenging. Openness is warmer, friendlier term for some. I like openness too. Yeah. I like openness. Very nice. Although of course, yeah, there will be still people who would prefer other vocabulary. And David. An effect discussion reminds me of the story repeated in a yoga Vashishtha about the coconut falling on the exact moment the crow lands on the tree, but there was no cause and effect.

Good one. Yeah, that's a nice, good visual story. And now that's it. Up to you. Yeah. Bye. Oh! Yeah, up to me. Let's deliver a minute of silence. In the silence in which you can just be aware of hearing sounds, different sounds from different directions. There would be sounds maybe of traffic or sounds of other sounds and you could even play with locating those sounds. How, you know, like not giving them, oh this is 20 meters, 100 meters. No, just kind of having an image of their location in space. And after a while if you could hold a couple of sounds, like you could hold the sound of maybe coming from the computer or telephone, wherever you are viewing us, or and the sound of the background, perhaps sound of your own movement or breath and just hold those few sounds for a couple of minutes and then...

And see how it is to be, to have the whole attention preoccupied with what is, rather than what isn't, because the sounds are here. So being with the sounds without interpreting them, if you have the tendency to label or interpret them, pick one more. Hold three, four of them in the space of processing. Then if there is still interpretation, pick the fifth one and just stay with what is. Sound is vibration, noise. Coming from silence. What's silence? Silence is the absence of sound. Sound is the absence of silence. But has anyone really gone? Anything really gone? It's just as it is. It's nice to listen to that sort of a background hum of the humming of the rain, or traffic.

Just hear that activity, that sound activity. And just occupy the mind, put the attention on this and really appreciate that capacity of hearing. And then the nice trick is to see where is the hearing happening? Where is the hearing? I can hear we're living on a busy road, so there is a lot of trams and cars and... And where are they? Are they here or are they out there? And where am I hearing them? Am I here or am I out there? So this is like a tiny little contemplation or exercise where you look within and see, what the heck? The hearing is everywhere. The whole space is covered with sounds.

And I'm just here? Really? Really? Maybe I'm not just here. Maybe I am that whole space. Maybe I am that whole space. But of course the mind will come and, this is a device, you know, you could have other devices. But yeah, that's a device that translates the whole space. And also you could try and look within and locate the one who is hearing. You hold to these three or four different sounds and try and locate where is the one who knows the sounds? Where is it? Is it behind the eyes? Is it behind the ears? Is it in the heart? Where is it? So there are just a lot of different sounds.

And I think that's the thing that's really important. So there are just a lot of different sounds. And I think that's the thing that's really important. So it's just hearing. That's right. Then that translated by the thought, I hear, you formed a subject, a hearer. I hear the sound. That's become the object. But they're both contained in the hearing. There can't be a hearer without hearing. And there can't be what's heard without the hearing. Yeah. So hearing is function. Hearing is function-going on. Seeing, tasting, touching, smelling, thinking. And if there is any temptation to locate the hearing principle, it's just located, roughly, vaguely. Where is that hearing?

Is it somewhere in the head, maybe behind the face somewhere or inside? Where is the knowing? Where is the eye that hears? the eye that is aware of the different sounds. Where is it? Is it inside the body? Yeah, that's just a nice... There is no right or wrong answer to it. It's just a nice experiment. And that's a good thing to experiment with. You can't put a center or a static point to it anyway. No, but if you even can put an area, like, oh, vaguely just about here, just about this size or maybe this size, even vague area, like you could say I am here, but I'm not there in London.

But whatever, even vague area, the next question would be how did you locate it? Where did you look at it from? How do you know it is here? Where are you looking from? So that will bring out the sense of location, make it more vague. But yeah, that's a really, really nice little experiment if you're really interested in the... what's happening now rather than what the science have to say. And now we have Mukti is asking, the coconut story is a koan. I wish coconut fall on my head and wake me up. Yeah, okay. I got a couple of... Jane. Call it silence or void or abeyance?

The fact that... is... three. Experiencer, experiencing experience are not. In witnessing, in awareness, self-consciousness, the sense of being, this or that is not. Unidentified being remains. Pure beings are unidentified. Unconceptual. Yeah. And seeing that tendency, of dividing into a trinity, the singularity into the trinity. Yeah. The experiencing into experiencer, experiencing and experienced. The experienced. The coconut story is a koan and they say, and yes, that we have been there. And... Good question is, Heyman says, who wants to know? Yeah, it is a good question. It is kind of a feared question also. We try to use it really gently. We don't want to use it the way they say, Advaita police.

Who wants to know? You're not getting it. No, it's... Who you are, whether you believe to be a person, or you don't believe that you are a person, you are already the absolute. And we're going to be treating you like that. So the good question is, who wants to know? And that is a loving question. And if you ask that, who wants to know? The obvious answer is, I do. Yeah. Then who is this I or me? Is it Bob? No, that's just a conceptual image. I'm not going to go out with it. So where must it be coming from? It must be a spontaneous happening in the universe.

Yeah. So everybody's... Just a knowing coming up as a question. Who's the questioner? That's what I say. You look at the... Who's asking the question, who am I? Yeah. Well, obvious, I am. And who's I am? Well, I am is a conceptual image. And what's the question? It's a conceptual thing too. So the questioner and the questioner are the same thing. And they cancel each other out. There's no questioner and no questioner. It's just a pure knowing again. Yeah. So no division. What can be said about it? No separation, no division. Two ends of the same stick. And the who wants to know question, if you really look within and see, who wants to know?

Even the who is already too much. But wanting to know, that movement of curiosity, that desire for clarity, that's again on the bodily level, it is an energetic, it is a movement of energy. Wanting to know, wanting to have clarity. That sort of a... It's almost like a little bit of a flavor of a longing. It's so sweet. It's so nice. But when you actually taste it fully, oh, I just so want to be free. Oh, I so want to be... I don't want to be that confined little self. I don't want to be separated. I don't want to be inferior. Oh, having that inner void which is scary.

That who wants to know? It is the same sort of a curious movement, longing. And when you actually really in tune with that bubbling, that's where you land in the heart again. And then you feel it fully and you don't want it to go. And that's when it is no more. When you don't... When you don't really want it to go anymore, that's where resistance is dead. And that's where the I is dead because I is resistance. And now Alvaro, very nice. Thanks so much. Much clarity, openness, emptiness. Yeah, I like the openness, emptiness, openness, clarity, the curiosity. Who wants to know? The same who is asking, God.

That's right. Who is the questioner? And the wanting, what is it? What's that energy? That's the way life experience itself. Wanting to know, wanting to find the truth. Or wanting the relief from pain. Wanting all the... All the wanting what is not. It's one of our biggest problems, wanting. Wanting. Wanting what is not. As a ruler, a man is full. But that's very wanting. Wanting comes from self-love. Because if you didn't wish yourself well, why would you even seek for the relief or for whatever, the bliss, the pleasure? So it is the same origin that one energy that expresses us everything. One energy. Like Bob says, you can call it God, you can call it love.

It is the wanting to be, loving to be. Even desires are coming from love for the self. If I believe the self is the body or is inside the body, then my desires will be quite shallow. I will want money, fame, looks, that sort of relationships or bliss. That enlightenment for me. That's pretty shallow. If the I is the humanity, my desires will be much better. Perhaps world peace or spreading kindness. If that's my identification. But if my identification is the totality, then I wouldn't even favor humanity over the mosquitoes society, or the oceans or the trees, and the galaxies and the microbes and the viruses.

If my identification is non-identification, that sort of a desire for adding, wanting, completing and expressing love to me as something, it takes completely different shape. So if the desire is there, see who is the me who desires? Is that the me, the body or is it inside the body? Or is it perhaps the Adamson family? Or is it perhaps an Australian nation? Or, yes, see, and bear in mind, moment to moment, you may have different identity. You may be a mother in one moment. As a mother, I want my children to obey me. And now, as an employee, I want to have equal rights and no bullying.

And as an Australian, I may want yet something else. Yeah, it's nice to see that shapeshifter playing different games. And you could even ask yourself, who am I now? Who do I consider myself to be now? After a week of asking yourself and seeing how many different roles, you won't take much of them seriously anymore. You will see that's just changing costume, changing dresses. And who you are is prior to being a mother, being an Australian or being an American or whoever. Or once applying to somebody, they believe in entity that doesn't feel fulfilled. That's right, yeah. Yeah. And they're recognizing needs and they generally come about them.

And if the wanting drops away, it doesn't mean that there is no needs fulfilled. Like, I'll tell you, Bob is around for 92 and a half years, always well fed, better for last five years, missing nothing, even though there's no desires, even though there is no sense of, what is it, that sense of luck, which creates that sense of needs. All those things are taken care of. All are looked after. Whether the narrative is commenting or the narrative is not commenting. Needs are taken care by the instincts in which the body is equipped. As a birthright, like every animal birth and instinct, they look after their needs.

It is no need to just yapping in the head that I want security, I want safety, I want respect, or I want to be significant and important for other people. Yeah, it's a narrative. But without those words, the body will look after those needs anyway, because even social sort of a status is part of the survival strategy. I think we have... Yeah, we have Amarnath. We are beyond happening and non-happening. Neither identification nor or non-identification. That's right. That's beautiful. Yeah. Don't have to identify as a bigger self. Don't have to identify as everything or as nothing. Just don't identify. Don't go there. Just see how it is without even trying to assess yourself as I'm this small or this big or I'm...

No, there is no one there who wants to know what I am, how I am. It's totally beyond identifying. There's no need for it. The identification is a concept in the head. Again, it is just thinking. Rox, listening to you both talk is a symphony in my heart, a deep breath in my belly. Mmm, thank you. Beautiful. And Adamson family is the absolute family, Heyman says. Thank you. You're the family too, aren't you? And Derek. Yes, and no attachment to the asking or an answer piece. Beautiful. Yeah. Yeah. Questions may come, but what happened to them? The moment they were spoken out, they got their own life.

They may get answered. They may not. They may get misunderstood. All of it. Amarnath. No planning or non-planning, but no planning. No planner at all. Yeah. When planning is required, it may happen. But yeah, if you don't take credit for it, if you don't assess or identify yourself as someone who does it, who identify as it, it's quite nice to actually see how things resolve themselves, how things get planned, how things get penciled in the book, how meetings are organized. And yeah, it's amazing. You can see how life is leaving you without, without having much to do about any of it. Just see how it happens.

See how the thought comes in the right place. It will exercise the action. And if the thought doesn't, and the action is not exercised, and something got forgotten, neglected, well, you see life goes on. Wasn't that important? And that is where we are now. Another minute of silence, or maybe listening, or being with other senses, perhaps maybe sense of touch. Just instead of sitting in the head, just feel maybe, feel maybe your butt on the chair. Feel how it feels to actually have that physical sensation. Or feel your lips meeting. There is a sensation there. There is aliveness there. And there is always the aliveness in the chest.

There is always a lot happening on the level of heart, even on the physical level. It's a big energy generator. So there is always some bubbling there. There is always, if you just, anywhere you place the attention on the body, for example, fabric of the material on the skin, there is a sensation. And now if you pick a few of them, or feet touching the ground, or the hands lying on the table, or maybe touching each other, if you pick four or five sensations, and hold them in attention, all of them, hold the sensation of the fabric of the material on your back maybe, and the sensation on the whatever you're sitting on, or if you're walking, your feet, hold the lip touching each other, and maybe some other sensation, just scan the body, and just hold them in the attention.

See how the attention will get occupied with those sensations. There is not much of attention left for the chatter, because it is limiting processing capacity. When you overload the processor with what is, the imagination, what isn't, it doesn't have much of the stream to use. And just sit with that for a couple of minutes, with those five different sensations, and just see how it is to hold them all in the mind, in the attention, be open to them all. Yes. And it is a really, really powerful exercise, experiment, to be able to do it, and you can do it at any point during the day, because it is always a way to get out of the mind.

And as you do it, again you can turn the attention and see who is aware, where is the aware-er located, aware-er of that sensation. You could also even say, when you close your eyes and feel those sensations, where are they? Aren't they all here? You know, even the foot is here. It is not a meter away from the head. It is all here. It is amazing to actually see how all sensations are here. And then the mind comes and imagines the shape of the body, and imagines that the foot is a meter away from the heart, or whatever, if you see it. That is quite amazing to see the process of assuming those distances, because they are all here.

And then if you measure them further away, then where is the center? Where is the knowing principle located? That is just an exercise to see that it is hard to locate it, but if you locate it, wonderful. Where were you looking from? And you will see that that location is again very elusive. And we have a couple of other texts. No planning, oh yeah, we have been there. Life dissolves the mind? Life dissolves the mind? That is God asking. Well, the mind is just a stream of thought. When that stream stops, that is when we can say that it dissolves. Like when you have the music and you switch it off, and we could say it kind of extinguished the music, the noise.

Yes, so life expresses us, the mind, and every other sensation also. But the way the attention is constructed, the way the computer here is constructed, it has limited processing capacity. So if it is overloaded with the sensations, it doesn't have much stream for the mind, if that is what you were asking, because I am not sure. And life has... Life has... Oh, maybe that was a sharing. Life dissolves the mind? Hmm. Yeah, that is the experience, that is cool. Like everything else, mind is life. Life is mind. Yes. And now we have Amarna. Dear Bob, To blindly speak on inside-outside is an illusion, please. World and body are inside us, like in a dream, told in the beginning, but later, that's too not there.

And another one from Amarna. There is no attender to attend attention, so juice of belief and truth are lost from mind or world. Very beautiful explanation. The body is only sensation or thought only. Yes, so Bob, would you like to explain more about no inside, no outside? The inside and outside is an illusion. Yeah. Hmm. Well, what is inside or outside? Like I say, what's the... We think we are in the skin. Where is the so-called skin or the body? Yeah. In the mind, as I say. It's only a pattern or shape and form in the mind. Now, can you find a point anywhere to say it is inside?

Hmm. And can you... Like, it's like space. You know? Can you find any centre to space? You can't. Can you find any circumference to it? So, when it... If you could shrink it down, you get it down to a point, where would be the inside or the outside of it then? Hmm. Spread it out. Can you find anything outside of it? Yeah. You know? What does that mean? You can't. There's just labels or forms with... Concepts which we divide it with. Hmm. There is no centre inside. There's no outside. There's no high. There's no low. Hmm. There's no centre. There's no circumference. All just the one essence, seemingly vibrating and putting different descriptions, different patterns, different shapes and forms of it.

And the description we put on it can never be what we're describing. Hmm. Yeah. It's such an elegant concept. Again, very, very practical and very helpful in navigating the dream, the Maya. That I am inside the body and outside the body is not I. It's practical. It's totally practical. And how else would the narrative narrate whatever is happening? It's the same as this mind. We think we've got thoughts in the mind. Yeah. Yeah, it's a construct. It's a mental construct. And it's this nice idea. I think Nisargadatta was suggesting that as well. Is the consciousness in you or are you in consciousness? Yeah. Hmm. Can you divide life?

Yeah. So... Can you separate your body from the elements that it is made of? And can you stop the... Replenishing the elements? So now, if I'm inside and the body is made of food and it's made of energy and it's made of air and water and space, so how is it what I am? How is it where I am? If the food and the water and the energy are constantly replaced, just like the... We think we're in space now. But the body's full of space anyway, isn't it? Put it under a microscope. Hmm. And you separate it from space. And even simpler, just close your eyes and see where is outside and where is inside.

You can't see anything. There's no... Yeah, it's a practical concept, but when we know it is a practical concept, we can use it and love it and not be bound by it. Bound by it. That's what emptiness is formed. Form is emptiness. Yeah, we have... So the pattern shapes, so-called forms, are nothing other than the emptiness. We have Heyman. Goodbyes are only for those who love with their eyes, because for those who love with the heart and soul, there's no such thing as separation. That's from Rumi. Hmm. Gorgeous. Beautiful. And Brett. Wow, Bob and Kat, your words today are a buoyant boat carrying me, my being, to reach the shore called before.

Before thought, before identity, before imagination, before the wish for this, before the wish for what was, even before the thought of before. How blessed to locate the sound of your voice as the universal one. As the universal whisper, many blessings to all. Oh, you are my favorite poet. And he constructs it like this. What a gift. Who is it? Brett. Brett? Yes. Ah, yeah. Hmm, amazing. Yeah, it was quite a few of this, like just coming up from spontaneously, just flowing out. That's amazing. It's gorgeous. Hmm. Yeah, I think you should maybe copy and paste and write them down and make sure they won't disappear in time because there's such a beautiful pearls to share with the world and inspire.

That's an opinion. But yeah, I love them. Where the dream and dreamer is located? God is asking. Yeah. Where is it? Can you find an aesthetic point anywhere? Exactly. It's only in the thought. It's only in the passing phenomena of thinking. Imagination. The dreamer and dream. Unlocated, one could say, because thought doesn't really have location. We say it in the head, but of course, there's no such a thing as thought in the head. The dream. The dream had any location at all. It would be there in the morning when you woke up, wouldn't it? That's right. Yeah. Yeah. Unlocated in the sphere of imagination. The dreamer and the dream.

The dreaming, one could say, is here. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. And the here is also unlocated. How can you locate here in relation to what? This is a waking dream, which we don't realize. Yeah. And the location is always in relation to something, but this is a good question. Amarnath. Beautiful bob. You stripped off the skin, ego, which is nonexistent in existence, stripped off the ego. Isn't it? of the skin, ego, which is non-existent, inexistent, and a lot of smiles. Ego is a fiction that never existed.

That's right. And few people acknowledge that beautiful poem that Brett wrote. And Amarnath, dear Bob, can you speak on five elementary play taking as name and shape? Nisargadatta Maharaj. Can you speak on the... Five elementary play taking as name and shape. Yeah. Well, this body is made up of the five elements. Hearing, seeing, tasting, touching, smelling, thinking. That's six. But the elements, fire, air, water. Yeah. Like even, we'll take water for instance. Mm. It can be broken down to a liquid. It can be ice broken down into a liquid, broken down into steam. But what's that...be broken down even further than that? Hydrogen, oxygen, two gases, and they can be broken down.

Yeah. So there's nothing. Nothing. Nothing to it, yeah. Yeah, every element can be... Yeah, every element can be broken down. And the combination of elements create every pattern, shape, and form. Yeah. But then we divide them. I...the thinking, I think. We formed a subject, and the thinker, then the thoughts become the object. The seer and the seeing. The seer's the subject and the seeing's the object. Yeah. The taster, the toucher, the smeller. But there's only seeing, hearing, tasting, smelling, thinking. Hearing, tasting, which contains the both of them, yeah. Yeah. Can the thought I see, see? It can't. Mm. The thought can't see. The thought I hear, hear.

Can the thought hear? No, you need a pair of ears. One would be enough. But it goes in one and out the other. Yes. Feeling, tasting. The I-N-G-N is something that's happening right in this immediacy right now. You're seeing and you're hearing. You didn't have to start seeing. Mm. You know, an instinct, you know. It's happening spontaneously. Seeing no thing. Mm. Yet it is seen. Seen not as a thing, it's just a pure seeing. It's for now? Yeah, you could do the same thing with getting out of the head into other sensory experiences like seeing. Yeah. And kind of have the blurred vision and look at the five different things in the, you know, in the little, something on the periphery of the vision, something else there, something up, something down, and hold them in your attention.

And see how having your attention occupied with what is and shut down the narrative. You could also do it in a way that is completely opposite, like take something and watch it very, very closely. Like really detailed watching as if you see it for the first time. And that occupies the attention also with that curiosity. And then again, look within and see if you can locate the one who's watching. Yeah. That's, and in this way, you may actually just reacquire that taste for sensory experiences. I remember when I was listening to Bob. I got challenged by someone. I was listening on my last contract, last couple or two or three contracts in the ships to the spiel for like once or twice a day, every day.

And I heard, stay with your five senses wide open, unfixated awareness. And I would be just whenever I could, whenever I wasn't too busy with attending to the ship's needs, just open all the senses. Just see as much in the vision as I can. At the same time, join the hearing. Hear everything you can without, just be utterly open, unfixated awareness. Then join the body with it. Feel that it is also the lot of source of a sensation there. They're all going on at the same time right now, but we focus on one to the exclusion of the others. That's right. And that's when we get into problems.

Mm-hmm. But if you're open to it all, like when I say I'm hearing, as I'm talking now, I'm hearing cars going past. Yeah. Seeing movement through the window, the wind moving the tree and sounds and tasting the taste in my mouth. It's all happening, but if I focus on one to the exclusion of the others. Yeah. Well, I'm locked in there now. Mm. Shut yourselves off from the life. So you're not living totally. You're living partially when you focus on the one thing. So to be totally with it, so you can, so if you're totally with it, something comes on and takes your attention more.

You can fit to it and still realizing the words can be still going on while you're fitting to that and then something else again. Mm. And you're keeping up with life. And also the conceptualizing. Mm-hmm. And you're keeping up with the thinking. Mm-hmm. And you're keeping up with how creative you are with the thinking. What is, is just, is, yeah, once you fall in love in choosing what is and loving what is rather than imagining, you can still appreciate the story making capacity. Mm-hmm. But you don't believe them. Mm-hmm. So the whole interpretation and meaning making stuff can still be going on in the background, but not in the foreground.

Mm-hmm. It will be one of the elements of what's happening, not the exclusive one, not the only one, because it's boring to just. And is, is what's always in the mind. Yeah. Mainstream, the actuality, not was or not will be. Yeah. But what is right now, that's. Mm. Yeah. And in this way, no matter what the mind comes up with, you don't believe it, you know, it's just one of the senses. It's just one of the sensory experiences because that's, you know. That's sort of a sense too. If you do believe it, well, then that's when you need to check again and see, you know.

Mm. Who's it happening to? Is there a center here? Yeah. And realize it's just an occurrence, just a happening. Mm. Not belonging to anybody or anything. Yeah. And that's what's going on all around us all the time. That's right. All transients, all constantly changing. Mm. What must it be? It must be that life essence itself. It's all. Without it, nothing. Yeah. Without it, none of it could take place. And that one essence is the absolute right now. Mm. Yeah. Amarna says, thank you, beautiful. And he's put a lot of nice hearts and kisses and nice things there. Yeah. Well, thank you all, too. It's. And tiger, and tigress is out.

Time's caught up with us again. It did. Oh, yes, it did. Yeah. And we've got the thank you and things there. So, thank you, everyone. Thank you. And happy New Year, everyone. Mm. And again, it's good to hear you all, and you're all going well. Thank you. Yeah. Thank you for the contribution. It wouldn't be that nice, beautiful, spontaneous dance with, if not for your presence. It's got you now, so you can't really go back. Mm-hmm. Even if you do fall into it seemingly for a little while. Mm-hmm. Just remind yourself that you are the absolute, and it'll fall away again. Yeah. So. Take care.

And I have just one moment. Yeah. A lot of thank you. Mind, senses, and intellect are phenomena, and Roxy, I lived with so much anxiety, worry, and mind activity, always trying to work it out, try harder, et cetera, et cetera. What a burden. Staying with I am that I am has liberated me. Beautiful. Mm. And what a, yeah. Thanks, lovelies. Much love to you. And thank you. And a lot of love to you and a lot of others, and love to you all. And thank you for being with us. Thank you. I love this one.