Sailor Kat Adamson, 16 May 2021. Nonduality spiel and discussion

Okay, so we ready to roll. Just the four of us. Everyone knew that Bob is in the hospital and Bob was actually requesting people with clarity to come and help that torch to burn, but people with clarity are here. This is us. So, I hope you're going to be contributing and telling us your insights and I will just run through the basics, just the basics. So, we're starting from the fact that this presence-awareness, awareness of being or just the basic sense of existence is already here and is always here. It has been here since ever and before, outside of time. It is on that existence, that sense of sense, even pre-sensory existence, has dream itself a body, has given itself a body.

So it can hear, it can see, it can sense. So now that sense of existence filtered through that body is filtered into a seeing, hearing, tasting, touching, smelling. And I like to equate that analogy to that little crystal that we have out in the window because only in the afternoon when the sun is on the right angle, that crystal, when the sun hits it, it creates tiny little rainbows around the whole room. And when the leaves behind the window dance through it, the rainbows dance on the wall. And Bob uses that analogy and says, OK, go into a crystal and see how many colours are there.

No colours, the crystal is clear, there is nothing in it. And yet, hit by that sun, by that life, it turns into all those beautiful rainbows and colours. And there are no colours in it, there are no colours outside of it. Same with that pure, plain sense of existence. It's colourless, it's tasteless, shapeless, formless. So for it to shine those little rainbows, it needs a vehicle. So it creates or dreams a vehicle. And we can go in time and see how it happens through the evolution, crawling out of the ocean, learning language, or we can go through the individual body back to the time the body was a cell that started dividing and dividing and creating the organism and developing the brain and developing habits, interests, hobbies.

And now it shines, every single crystal, the body shines. Not only the pure essence of being is now the field of seeing with all its content, field of hearing with all its content, tasting, touching, sensing, smelling, all impressions. This is the way now the pure essence or existence can experience itself in that, all those colors. Now it has a capacity to sense things and make sense of things also. That's so-called sixth sense, when the capacity of thinking or interpreting things comes into the picture and then suddenly the colors, the shapes, they all related, they all mean something. They all remembered from the past, now we project the past interpretation on whatever we see.

And the world comes into existence. When we overdo it, the world becomes kind of rigid and tense and boring. But when the mind is reasonably open and the capacity to interpret and make sense of things is used lightly, that's a beautiful, beautiful adventure. Now that's the vacation from the eternity, the experience of being in time, experience of progressing, of change. That experience is completely unavailable without that body which is like a crystal, without that body which converts the pure essence, pure existence, static stillness into the movement of attention, movement of seeing, hearing, tasting, touching, smelling. But it is still the same thing. It is still that essence which vibrates into the body And that body that creates, that body doesn't create but co-creates because nothing is separate.

So everything takes place in the co-creation of the whole experiencing. So that experiencing is the adventure, is the vacation from the eternity. It is right here, right now to be appreciated, to be enjoyed, to be really loved for what it is. Because it is the dream. Vacation from eternity. That's right, vacation from eternity. I kind of like this expression because Yeah, it's kind of sweet because now it kind of puts that whole human life, the whole life span of that everything, you know, the growing up, the school, the first heartbreaks, the first infatuations, dreams, desires, plans, All of that, values, possessions, past experiences, adventures, into that sort of a perspective, ah, that's just an instant in the eternity of pure essence of being.

So suddenly that pure essence that is completely timeless puts on the costume and goes for a quick vacation, Quick holiday on the crazy planet where people are doing all sorts of you know having the form having a shape having a limitation And us when you see it from this perspective you remember you are that one essence that one life Just temporary costume, like a virtual reality suit or the goggles, and suddenly you see the world. If you didn't have the body, the world goes with it, you know. The body is just like in the dream. You fall asleep and you dream the world. And you dream the body in the world.

So without the body, your dream, your world collapses. They're interdependent. They're one. They're not even two things. Yes, that's right. But the illusion is perfect. And the way that illusion comes about, it's actually nice to see how the illusion comes into the picture. Because then we know how to actually, well, through recognition we know what it is. So, because the world around is changing, and there is something here that is never changing, we separate the changing and the changeless. Now, the world that is moving, people coming, going, sensations, even body is changing. Those are constantly moving, changing. And something that is there that knows about the change, that is still, something that remembers the childhood and it's always there, it's always present.

That sense of presence never changes. It may be obscured, there may be a moment where that presence is very, very clear. And then we go to the cinema and we watch a good drama and we completely forget about the sense of presence because we are taken by the drama. But it is still there, it's undeniably there, it never goes away. So it feels like there are two things. And now, making sense of the world, we equate the changeless, we call it I. The sense of presence, this is not a bad word, sense of presence is the I. But now the I is a translation of that sense of presence.

It's not the sense of presence itself, it's just a word, it's a thought. But the mind has to use words to translate things. So it translates it to the I, and now I is unchanging. But the I is totally intangible for the mind. Like what is the I? How is the mind, the moving, making sense, interpreting computer, make sense of the stillness, of the consciousness, of the pure potential of being? It can't do that. So it starts to interpret it. It starts, okay, fine, so what is this I? I the body, I'm the body. Even a little child is told, okay, you are the body, you are little Johnny or whatever you are, this is who you are.

So the I gets a name and it associates with the body. But innately it knows the body is changing all the time. As the little I, the sense of presence persists and is still through time, body is different. Every day or every week you can see the change, You can look through back pictures. You can, yeah, you know that you exchanging the liquids and the solids and, you know, that whole movement dances with the environment and you call it my body. So how is it you? It's not you. So the I, what is the I? We know it's not the body. So now we can say, okay, I, this is the narrative.

This is the blah, blah, blah in head that is constantly commenting on everything. So I'm my inner voice. This is what I am. But hey, something is aware of that inner voice. And sometimes that voice is quiet. So you can't be the voice. You are the awareness of the chatter, not the chatter. You are the one who hears that, who knows that, not the chatter. So now what are you? You're not the body, you're not the voice. Oh well, maybe my values, my love for the truth maybe. So that comes up with the identification of being a seeker. I'm a soul. A soul. Okay, define the soul.

Yeah, I'm just going to throw in examples. That's one that a lot of people like to use is, I'm a soul, or you're a good soul, or an old soul. I remember one time... Wait. I was just throwing in the word soul. You're a soul. That's what a lot of people believe. I like the Sailor Bob quote, I've got three souls, the souls on each of my feet and my asshole. A soul, S-O-L-E, is a bit more accurate to say there's one soul appearing as many. Wow, that's game-changing and different way of looking at it. You know what I mean? But yeah, a soul, where does it begin and end?

What are the spatial boundaries of that S-O-U-L or whatever? Where does it start and stop? Yeah, it doesn't add up. Yeah, I was just throwing in the soul idea, but I think a I'm like a bubble, it's like a bubble that's what I am, I'm like a bubble. No. And yeah, you can get yourself in trouble with that, like think you're a soul that can reincarnate. Old King Cole is a marriled soul. Yeah, Old King Cole is a marriled soul. I didn't hear up, sorry. What do you say? I didn't have much to say about King Cole, but the rest of Tharians have two eyes, because I know.

Yes so that soul they say is a noble part of me but I also have the ego They believe there is an ego there is a separate thing called ego Soul is in psychology one could say something noble about you and ego is something ugly about you. So now you're going to get rid of it, you're going to kill it, brush it under the carpet. What do we know about the soul and the ego? They are all concepts, they are all ideas. When you don't constitute them to be anything, they don't really exist. I mean, yes, there is such a thing as immortality dream. It comes from trying to grasp the essence of who you are.

Now, if you can't grasp this essence, you start adding to yourself, oh yeah, I am the seeker, I am spiritual seeker, I am a mother, or I am the Muslim, or Jewish, or whatever I am, I belong to this group or to this society or this culture. This is building the identity. And because it doesn't really feel that sense of uncertainty, we come up with the immortality dream. Okay, I'm immortal soul. There's a trouble with that though. I'm existing before time and after time. What's your trouble? I'm just saying that the trouble with buying into anything at all, any concept, is we start to, like, well, suppose I think that I'm a mom.

I'm a good mom. Right? Anything that anybody says, well, you're a bad mom, is threatening to me. Because I identify as a good mom, and you're telling me that's not what I am. So I have to defend what I am, what I think I am, a good mom, and show you where I actually am a good mom. No, you're wrong, or whatever. And so I have to defend, and I've got to fight and attack and prove that I am this. It's a very good point. Identification lands us in deep mud. Yeah, and yet it is quite inevitable because that's what we learned since early childhood because when we grow up the only way of learning we have available is the learning through imitation and we have parents to imitate, we have caregivers, we have teachers later on, we have people who we admire and they all identified as one or another.

So the identification is somewhat inevitable. But it's also really good to, if you have children or know of anybody with children, little children, specifically toddlers, is watch a toddler get pissed off. See, have you ever seen a toddler hold a grudge? Ever? Like a grudge, meaning they stay angry for a month or a week or something. They don't, right? Right? The reason they're not doing it is not yet this sense of what they think they are has not cemented. So there's no place for the anger to land, to hold on to, to, oh, I am a good boy or a good girl, and you're bad, and all that stuff.

There's, they don't have a sense of that yet. They are just beginning to use words, but they don't fully identify yet, so they're not holding on. No, no, you know, just letting go just happens naturally and quickly. More than, you know, if you're holding on, I think, I think if you're holding on for more than a few minutes, there's a little bit identifying happening, possibly worth looking at anyway. You know, who's upset? That's all. I do remember back as a toddler and throwing a tantrum, but just before the tantrum happens, Observing that I had the choice of throwing the tantrum or not. And then when the tantrum was happening, still there as the silent observer.

Beautiful. That's yes, that's the freedom. Because the tantrum may still come up because it is conditioned. Translationata, I am a patient. You only believed there was one So now you were getting upset without having an ego because you never had an ego It only a belief of an ego Like there never was a Santa Claus There was only a belief of a Santa Claus So now if the tantrum shows up or the anger shows up or the upset shows up or even when we think of sadness or grieving. Like who didn't know the example of the dogs that dying on their owner's graves. That's what happens.

Having that freedom, that space around it, being aware of that pattern, mechanical pattern playing out in the body and still having that conscious awareness that this is just a pattern, this is not you, this is the body, this is what the body does, that's the freedom. That is far from the assumption that many people have that once you see there is no self, straight away you turn into a saint and you never get upset. Well, that's a very beautiful romantic assumption. That's quite naïve because who is there to turn to a saint? Recognizing that there was no self only, mechanical patterns going and repeating itself and playing out just like the way I'm moving my arms, just like my favorite foods, the same way my preferred words.

There are patterns. Whether one of those patterns is belief in separate self or not, the patterns are still mechanical. This is the infinite amount of mechanical algorithms patterns playing out. Now, if one of them is gone, of course a lot goes off with it. If I don't believe in that separate self anymore, the self-referential narrative goes with it because of course, you know, who would I be referring to if there is no one there? So if I was busy with chatter all the time, oh what do they think about me, oh am I good enough, oh I'm unlovable, what am I going to do in future and all the I, I, I self-obsession.

So now this narrative will be absent. But does it mean I will start moving my hands differently? Does it mean that I will start walking differently or my food preference will change? Most of the cases, no, it doesn't. If you want to be more kind or more loving or more whatever, if you, let's say, your predominant pattern was to prefer animals to people, you may see that this pattern persists. And if you want to take a special training, if the life moves you to go and sit and practice metta meditation, where you wish all the sentient beings all the love, Practice the pandemic of kindness.

That is a nice, sweet Facebook group. Kindness pandemic. When you do sweet, nice things to people, you're inspired to learn. Oh my God, please. I would absolutely love the whole society to be moved to take a next level in the amount of loving kindness towards each other and towards the animals and the planet and the sky and the ocean. And themselves. And themselves, of course. There is no selves. But anyway. Whatever. Whatever. Yeah, of course, if they still believe there is someone there, yes, towards that one as well. If they move to question, wonderful. But if not, yes, towards that one too. So the beauty of it would be that, you know, it has to be moved.

It has nothing to do with believing in Santa Claus or not believing in Santa Claus. We know examples of people with amazing clarity who would just stab this old man in the back to put him down because that's how they were conditioned. That's what they do. Being saint is a different story, basically. You want to... Well, I'm going to read some of the comments from online, but I was just going to add about the benefit, though, of every time you recognize this. So, yeah, the emotions still arise. The thoughts still come up. The patterns still happen. And at the same time, every time the pattern is seen through, it seems to weaken the pattern.

You know what I'm saying? It's like every time, I don't know, if I have a pattern of getting angry in traffic, I hate traffic, right? I hate traffic jams. I hate it and I get really upset. Every time you let go, maybe you find, see that there's no one, no I to hate traffic, right? Or you just drop it. The same pattern of getting upset is just not going to be triggered as much every time it's looked. So every upset can be an opportunity to see what's real or not real and let go. And then, because I don't know, I don't think I would have been here or even shown up I am a non-duality person.

I find that... Yeah, the human perspective is fine. Yes, absolutely. We have good morning messages. And we have... Tanya said, I can't find a me, but still there seems to be a looking for and a hoping to find something to happen. And then it will be confirmed that I am not this separate body-mind. Thought throws up doubts that the separate entity has been seen to not exist. Could it be that these thoughts or beliefs are just being taken to

How can I look at this to clear up doubts and stop seeking? That makes it sound like there is someone that is seeking. Thought also says because irritation and anger sometimes arises that there is identification as a separate entity.

Appreciate any pointers. I think I just kind of commented on that like in a way, Tanya, if you every time you catch yourself in that you can use the pointer of who's doing that, who is throwing up doubts, who is, you know, that's to me the best pointer of them all is find out who does this shit. John David Weakley said love to all, good to see Kat keeping the meeting alive in Bob's absence. Amaranth said dissolve the pattern, the problems that don't solve. Who is identifying with whom? Ignorance can't stand with investigation. Just role play or acting without actor is there. And he also replied to Tanya, I can't find me but there seems to be a looking or that part where she wrote that he said do not try to change the dream into noble ones or superior ones.

Just identify its falsity and stop wanting happiness from the dream. Identifying dream as dream itself is a way out not judging and assessing. That's Nisargadatta. John David Weakley said, When you are so full of sorrow that you can't walk, can't cry anymore, think about the green foliage that sparkles after the rain. When the daylight exhausts you, when you find a final night will cover the world, think about the awakening of a child unknown. Not sure who this quote is attributed to. And Amaranth said, Kat, beautiful, I liked your mechanical two meanings. Surrender that there is no free will and be the best actor without its identification.

Tristan said, that's true about every upset being an opportunity. I've found challenging and painful experiences to be more useful as pointers than pleasant ones. Yeah. In fact, Tristan, I'm going to kind of add in and just say it seems sometimes the bigger the drama, the bigger the release, you know, in my experience anyway. It's like, whew, it's a big opportunity. Tristan also said the seeker and its actions are also just appearance. Those are actions happening. Even the idea of a free will of looking is false. We just aren't used to thinking of it in this way because it appears different. And that's everyone's comments. Yeah, thank you.

Did you want to say something? I have a question about that. Oh, the body thing. You know how like the logic behind the body is not even us, is that it changes, whereas the sense of I doesn't change. But why can't the sense of I change like how the body changes? Yeah, the sense of I, this is the paradox. This is why the mind which is changed, the mind which is constant making sense of things and logic, Trying to grasp and identify I as something changing and fix it. You know, if I think the I is something that can grow, can develop like a soul, that can get some merits and can get a better place, the heaven or the better body, if it believes in reincarnation, then the I is an object.

And who is the one that knows about that I? That one is always and that's the never changing, that's the space. This is the consciousness. Let's say if you call yourself a conscious awareness, or, yeah, conscious awareness, whatever. In that, the body appears and it ages, and in that, the I appears. And if you are into the self-help industry, you'll get that I better and better. And it's nothing wrong, I totally agree with you, Julia and Tristan, that yes, the upsets and everything are such a wonderful invitations to fix the I, To make the eye better, to get less reactive, more kind. Wonderful. That's a great idea.

Not to fix the eye, to see that it's bullshit. To see that it never existed. I mean, I wouldn't say I'm fixing the eye. I'm seeing that it's not, that it never existed. Okay? And my favorite story of like seeing past the eye, really, was when I, it was four years ago, or how many years ago when I first met you guys? March of 2017, when I had a car accident. It was totally my fault. Oh and three days before that accident I was like thinking wouldn't it suck to have an accident, right? And then boom three days later I have an accident, right? And again my fault completely.

And I was beating the shit out of myself for hours. And I had this letting go practice of just feel the feelings and all that stuff. I'm doing the best I can to just like know because I've noticed how pissed off I am. I was for many hours. I couldn't let it go. You know, just stayed in that anger. And finally I get on the phone with this guy Sailor Bob, right? And I said, you know, I thought of your quote, what's wrong with right now if you don't think about it Problem is Bob I can fucking stop thinking about it And then he says so who thinking about it I just started to laugh Oh my god And I was seeing the I never even existed So it like I wouldn say that there an I that improving it's seeing, it's just everything is an opportunity to see that never even did exist.

You know what I mean? And as a result, there seems to be a lightening. For nobody. I don't know, but whatever. Of course if this spreads it will put the whole self-help industry out of business. Yes. And would I feel sorry about that? Well, I like to always look at intentions because as Nisargadatta has pointed out, the intention behind every action in the whole appearance is one. And that intention, that movement is love. We can call it that this is one essence appearing as everything or intelligence energy or conscious awareness or presence or being. We can call it love. Even the self-help industry which cashes billions every year for promising people better future and better eye and less fear.

What's the intention behind to bring relief from suffering? The love. And this is funny, I had this meeting, was it a couple of days ago, with a gorgeous lady who actually wrote a book about nonduality and she used to have these talks with Bob, but Bob is in recovery. So we were actually looking at the intention of the negative narrative. Why would that yuppie voice tell me that I'm not good enough? Why would that be constantly posturing me of, oh, come on, you screw up as usually, you're not worthy of loving, and see that void within you, this is all yuck, this is crappy, oh, you didn't get it.

Or even Tania, when you say, ah, but there is still that voice saying, no, you didn't see anything, no, there is more to see. What is that negative narrative? Why is this negative narrative getting all the attention instead of seeing, hearing, tasting, smelling roses, listening to the birds singing? This is again because of the nature of the body-mind and its wiring to loving to be. The body loves to be. So to be, to love to be, to sustain its existence, it has survival instinct. Survival instinct is naturally tuned and designed in the way to prioritize danger. So now you have the voice here, oh you're not good enough, they're gonna take advantage of you, they're gonna bully you.

And the bird chirping, which one is more dangerous, which one has to be attended first for the body to continue loving to be. So even that is actually a brilliant arrangement. All the negative self-talk, all the self-hatred, all the void, all the sense of insecurity, it also comes from loving to be. And when you understand how it is all organized, you marvel at it. And then you hear that negative voice and you say, Thank you. Although because I'm identified as only that little vehicle, I want only to give love to that little vehicle, so I'll steal and rape and so on. If the identification is more broad, I'm the life, life in every being, then of course I want the goodness of all the beings.

But what if there is no identification? And it's just the observation of the flow of life, of the dance of life, and the dance of love. And you are pure space for all of it. Identification with humanity, one could say, is better than identification with one little ego. It's better for humanity, it's not better for the planet. But it is still kind of a broader identification. But the ultimate truth lies in seeing through the pattern of identifying. Why do you need to define yourself as anything? So everything and nothing. So then the Nisargadatta quote of wisdom, or love is knowing that I am everything. So that's the broad identification as everything.

I am you, I am the chair we're sitting on, I am the cat, I am everything. But wisdom is knowing I am no-thing. Not nothing. I think it's better to say no-thing. Between the two, my life flows. So what you're saying is that that no-thing part is an essential part of this understanding, isn't it? No, it's equal. It's equal. It's essentially, well, it's equal to knowing your everything. Yeah. Yeah. It's equally essential to that part of the understanding. Do you understand? I don't know if I'm explaining. Yeah, yeah. Well, let me explain that because that's kind of, this is actually very, very simple. It's just too simple for the mind to understand that both zero and eternity are concepts.

You can't visualize that, you can't imagine that, you can't encapsulate that, you can't do anything with it. They're completely theoretical. And I know how much you love maths. That's why I'm kidding. I kidding I love Julia and I know she hates maths So everything and nothing in maths is represented as zero and eternity And those are concepts there is nothing more than distilled concepts which are so completely theoretical for the mind that you can only write them down, but you can't actually grasp your mind around it. You can't visualise, you can't imagine. Imagine zero, it can't. There is always something on which you imagine it.

This is to stop the mind. This is to stop the mind. That's right. So when Nisargadatta says I am everything and the nothing, or when we say that the world exists and it doesn't, that I, the body, exists and it doesn't, everything is form and emptiness equally. For the mind is one and the other. Now is love, now is nothing. Now is wisdom, now is nothing. So for the mind it constantly moves, it flows, it has to go beyond the opposites, because mind is movement, thought is movement, it is a vibration. But the truth, the ultimate truth is beyond both. It is neither and it is both, it's beyond, it's completely.

It's like Bob is using the analogy of the mirror. The reflection is in the mirror, mirror is full of reflections, they're all there. You can't take them away because this is a reflective surface. But at the same time they're not there. Because you go and try and grab one, no, there's nothing there, it's just a glass. Reflections are there and they aren't there. The same they are talking about the world, the Maya. When you get your microscope on every little piece of solid matter, you see the movement of subatomic particles that are moving so fast that they feel or seem solid but you can't even measure it because your presence affects the measurement.

So it is really a field of probability constituted or made sense of by the mind that has been conditioned to recognize certain frequencies and not recognize others, to see certain things and it constantly expands by instruments. You want to say something? That does raise a question, although I guess it's, I should be asking a physicist, but I wondered if atoms moved a lot slower, would things be a lot softer? Yes, and perhaps that's why rubber balls are soft, because the atoms are moving slowly. Yeah, but anyway on a more serious note, do you think it's better to deal with patterns on an individual basis or just not go there, which is actually my strategy?

But I just wondered whether that actually, for deconditioning purposes, it might be better to kind of tackle patterns one by one than just not bothering. That's a beautiful question. That's an amazing question. And really the answer is see how it's like doing it in your case. Because you may be moved irresistibly to address certain feelings, certain strong sensations, if it happens in the heart or in the gut. And it's so strong that it's yelling out for attention. You can't ignore it. Like you had the angina attack, you can't ignore it. It's just so strong, it's ahhh! You have to address it. Other patterns, people do the opposite, they go into their judgmental patterns or whatever and they rumble in the head how to make sense of it.

That's pointless because it disappears when you stop thinking. So life is just such a brilliant self-organizing movement that it will actually move you. You can totally relax and trust life. If pattern needs to be tackled, you will be moved to tackle it. If the pattern is better to just be left alone, starved with attention, you will be just starving. I mean, any sort of effort you can actually see. If you have the tendency to rather ignore the pattern, just look other way, see that pattern of looking the other way. Because that's interesting. That's something that is really interesting. And as you watch that pattern, it may change, it may break.

But usually the attention is, the whole machinery is so brilliantly constructed that when the attention is required, it will call for it. There's a lot of people who seem to believe that it's important to drop your samsaras and Vasanas are your patterns. First. Like you have no pattern. You become pattern free for something like that. You have no patterns, and then, you know, you will see the patternlessness or something like that and know and live from that pattern. Then maybe you're enough. Then after, if, okay. And at the same time, I don't know about that, but it can also work the other way around of See, I don't know, I did say everything and nothing and I get their concepts, but again, it's like the...

I'm using a word, but point to no words. To... When you... I don't feel like I'm explaining myself well. It a paradox Julia that the everything and nothing to resolve that paradox we have to accept both And you know in physics you can accept that there a person I Am Richard II said, with nothing will he be eased, man, with nothing shall he be pleased, till he be eased with being nothing. Oh, this is gorgeous! With nothing will he be pleased until he be eased. With being nothing. So that's a sort of resolution of paradox. That was on Tony Parsons' webpage. I see. Yeah, that's gorgeous.

I just want to talk about the, I guess you were talking about the directly finding yourself as everything or nothing, compared to like dealing with all the contractions from getting upset or annoyed and things like that, that might take you away from it. So that's what you're asking. It's not quite my personal experience, but just from what I read is that both paths take you to the same point where Bob is. So there's the self-inquiry, who am I path, like the discipline path, where you find yourself, like you go to Samadhi. But unless you deal with the contractions, then you'll get out of it, potentially.

If you don't deal with the contractions. Yeah, yeah. So you can't stay in samadhi forever, like how Bob is. What is samadhi? That's like you're aware of the witness of objects. You just stay. Instead of witnessing objects, you witness yourself. Witness yourself. Witness the witness. Witnessing the witness is samadhi. I'm not sure. So, I think both methodologies work. Just talking about samadhi, that's a concentration state. In Buddhism there's two ways of practice. Kama, samatha, that leads to samadhi. Samadhi means some, altogether, adhi, altogether as one. So it's a sort of a state of oneness, a oneness state. But it's not wisdom. But it's like a very strong concentration.

You have a sort of a map of where you're going to and you have a really strong spotlight. So it can lead to an awakened state. But it's concentration. What's an awakened state? Oh well, Samadhi can lead to the wisdom of Nirvana, the end of suffering, where suffering drops completely away. So there's no more. What is suffering? Being a pain in the ass, I'm sorry. In a few words, the Buddha said all five aggregates of existence are suffering. So there's body, feelings, sensations, perceptions. Was that five? Well we've got body and feelings, like emotions feelings or feelings like I feel pain in my All of human experience is suffering.

And he said birth is suffering. Orgasms are suffering? Old age is suffering. Death is suffering. This whole mass of suffering. Even orgasm too, because you get attached to it and you want it every time. But not when it's happening! I'm going to read some of the comments that people have been contributing, including people online. I am not sure if I read this already. Oh yeah, I did. Okay, so the last thing I think was Amaranth said fixation is a notion though it's part of unmanifested consciousness game. He also said, love is the only law in my life. I give, never ask love. That's Nisargadatta. Tristan said, I think people tend to confuse physical sensations with the I.

It's an identity associated with a sensation. So, if you are expecting those sensations to disappear or at least to completely disappear, Amaranth said, thanks Kat, everything is in harmony in the universe, everyone is traveling from love towards love. Tanya replied to herself, so the dream is just happening. Seeking is just happening. Yes, no one is seeking. The dream is just as it is. Just thought says it should be a certain way. That's right. What comes up now is who wants to know? Who wants to have more insights? That question should take care of itself by the way. The wanting to know is just a thought.

The actual experience is seeing, tasting, touching, smelling, thinking, hearing. No separate I in any of that. Thank you. Brett Kenneth Gibson said, Morning Cat, how wonderful to be everything today as you spoke. This thought surfaced. To solve, dissolve the resolve to evolve. I like that. Amaranth said all questions and answers are false because they are from the mind. This is a Nisargadatta quote. Julia said I work with reconditioning the mind, but that job is never done. Amen. Nonduality is the end of it. Mm-hmm. You're freed from the prison of becoming. It's like, yeah, yeah. Amaranth said, all words are form of silence itself. Self is beyond silence in words.

Tristan was replying to Tanya and said, that's right, you're asking is like a reflection in a mirror, asking about how to break out of the mirror. And the The question itself is also part of the reflection. If a question could be seen, no thing means just that. Thing. Or, sorry, no, period, thing, period. Or, got thing in all caps. More subtle than empty space. Amaranth said, language is always dual, accepting without acceptor, or rejection without rejector. He also said, reflection can't see the truth however it tries. Stop your thoughts and efforts. You have arrived. That's Papaji. And he said, samadhi is deep sleep like awareness during waking.

Tanya said, not sure what to say to your lovely comment, Tristan. Reading this comment, what is noticed is silence and peace. Thank you. Amrit had said, also called as waking sleep Sahaja Samadhi. This is Nisargad Yoga. Sally says, hello friends and Tanya said, thank you Amrit, language is always dual. Sitting here quietly, no thoughts appearing, there is clarity, there is no one here. A body is appearing here for the one essence to express through. She said thank you to Julia. Tristan said, you are welcome, don't worry about saying anything, it's all mind stuff anyway. Including the questions and reasoning. If it's happening, it's just a movement of energy.

Chris Tiedemann said, Good morning to all. I trust that Bob is on the mend. Thank you to everyone who's keeping this going on Bob's absence. Thank you to Kat. Cha has said Samadhi is a state that comes and goes, appears and disappears, comes and goes like Dallana says I come and a ghost. Samadhi and the rest are concepts. Everything you say using words are concepts. Bob would smash me for bringing them up. Yes, I would like to just come back to that Samadhi and thank you, Ross, this was lucid to actually know the Buddhist perspective. We do use the Buddhist perspective sometimes. But what I like the most about that states you know waking states sleep states Samadhi Sahaja Samadhi they are states they all come and go they all have beginning and an end So that not the ultimate truth that not the reality which is that which never changes So, and it is often the promise that seekers get on the beginning of the seeming journey.

That, you know, you will get to the state in which you are in the cosmic union with the whole universe. And you will be in the bliss, in the Ananda non-stop. You will not experience any suffering. That's the enlightenment. And now the disclaimer. Who is to get there? And why is it not right here right now? Because if it is in future, it means it's a passing phenomena, it's a state that has the beginning and an end. And they are such states, they are blissful states. And they are insights into the reality, they are also momentary insights. And they're yummy, they never stop. Once the mind opens up, it sees all the different hints and insights, It sees and loves itself, its reflection in everything, because it understands that everything is one.

So everything it sees is the same it. It sees itself. Everything is a reflection of me. You all appear within the consciousness that is I. That is one singular I. Just like I appear in the consciousness that is singular I. How many I's is there? It's just that one presence, one existence. And there was a funny story that I read in one of the Zen books when I was still into practicing about the Samadhi. So there was a great master sitting on the bank of Ganges and he had the disciple. And the disciple was washing his robes in the Ganges and bringing him food and looking after him.

And the master was just sitting in a meditation. And then one day the master says, I want a cup of tea. So off he went, the disciple, to grab him a cup of tea. When he got back, the master was in samadhi. Waking sleep or whatever you call it, he was inresponsive. So the student, the disciple said, okay, he will now look after him even better. He was feeding him with a spoon, he was washing his body, he was looking after him for five years, and his life was passing by. So eventually he met a lady, he wanted to get the family. So another disciple has shown up and took over the job.

But five, ten years later, his life also moved on, and the third disciple was washing the man in Samadhi. And 25 years later, the guy woke up, looked around, where is my cup of tea? What has he achieved for the 25 years of being out of it? That's the story which tells us not to chase special states, special experiences, but be fully with it right here, right now, in this moment which is miraculous and which will never ever be the same again. I think being fully with it, and I think, I want to throw in the word without judging it, if that's possible. Like when you're being fully with it, if I'm shooting on it and saying it shouldn't be, it's bad.

I don't know how I'm I don't think I'm being really fully with it when I'm judging it. You know, I'm more like against it a bit. You know, I'm trying to make it not be. I'm running away. I'm trying to suppress it. I'm shooting on it, you know, so that I don't feel like that's really being fully with it. But to the degree that I'm saying yes to whatever arises. That is being fully with it. And as a result, I think. Yeah, that's a beautiful point. And yet, let me add the disclaimer, because we can't... This is one of the patterns of the conditioning that we learned as children.

That we can't exist without automatic labeling coming up. Automatic judgment coming up. But what do you say? It's totally, yeah, absolutely. Just say yes to whatever. I mean, there's no one to say yes, but we understand what the meaning is behind. So just be open, totally, totally be the space which accepts everything that shows up, including labels and judgments. Yes, including the shooting. Including the shooting, labels and judgments, yes. I thought I didn't clarify that. No, no, you did, you did. I just want to highlight it. So yeah, including the shooting and the shooting, if that's showing up, then I welcome the shooting and I'm allowing the shooting, the judging, that too.

So if I'm like, I'm feeling crappy, and I'm aware that I'm feeling crappy, and I'm aware that I'm shooting and I shouldn't feel crappy. Well, I welcome the shooting of feeling not feeling crappy or whatever, but just saying what has a tendency to happen to the degree that I'm allowing myself to I am a person who is not allowed to feel crappy. Do you know what I mean? That feeling that I am feeling tends to just evaporate with the allowing of the feeling, as everything does, but it doesn't tend to stay long. I like the Carl Jung quote, it's one of my faves. I like quotes.

What you resist persists You know What you fight you strengthen So to the degree that I shooting on my shooting the shooting stays Right But if I I thought it was Newton but that okay What Newton Newton Oh okay I am the Self the Self the Self the Self It's like a void in the energy. It's something that is hungry there, the abyss there that says, I'm not good enough, I've got to add, accumulate, I've got to medicate, I've got to have a chocolate or have sex or whatever. Something to medicate that sense of insecurity, vulnerability, that not being enough. That's the energetic void and call for attention.

That's where it all starts, right? That's, yeah, exactly. That's the psychological suffering. That's the dukkha, the suffering, right? Yes. That's where it starts. With just another translation of dukkha, missing the mark. What the Buddha called suffering is dissatisfaction. Yeah, yeah. So it's an unsatisfactory feeling that this is not enough. Right. So we begin seeking something else, Some are else, some goals, because this is not enough. But if you can see this as perfect, because this couldn't be anything other than what is, then this is enough. Absolutely. Yeah, and then you're freed from the prison of becoming. Yeah. Yeah. Yeah, that's it. And also another disclaimer because it does not mean that the seeking mind will stop.

Because the seeking mind, the mind that's part of the whole construct, even that identity, the identity that looks around for dangers and fixes it, is part of the loving-to-be, is part of the survival. What a different attitude to fix something because of the love for the safety and security rather than from fear and sense of endangerment. What a beautiful attitude to learn new skills because of the love of life rather than to try and medicate that sense of dissatisfaction and discomfort. So, it is not to get rid of the seeking mind, of the fixing mind, of that part of the identity that is actually supportive, that created the civilization, that made all the wonderful arrangements around, that everything is actually constantly improving, evolving and changing really.

So even the sense of dissatisfaction can be included in the overall, when you, Frank, mentioned the sahaja or samadhi or whatever as the witnessing of the witnessing. You know, the ultimate witnessing is just that pure conscious space in which everything arises. This satisfaction arising in it, it is a call for attention. You give it attention, you give it non-judgmental, open attention. And now this void or this contraction, when it is seen without, oh no, I don't want it here, no, I want to get rid of it, quickly, quickly, chocolate, money, position, respect, love, whatever, give me, so I kind of, you know, push it down.

If instead of that sort of attitude you are a space for it and you look at it in a way that, oh that's interesting, there is some sort of a need for the energy, non-judgmental, curious, childlike investigation, what is there, what is that inner void? That feels without the label because I can call it anxiety and I'm done now, I'm loaded down with all the anxieties, I'm anxious, I'm panicky and I'm not good enough. But without the label anxiety, What is it? It feels like, you know, like this, how you call it in the river, you have this whirlpool. Yes, so the whirlpool, that kind of sucking down into the abyss.

Investigate it, look at how big is the whirlpool or how big is the knot there in the ghat. See how dense it is, maybe the color, just be curious about it. And as you are curious, you give it that non-judgmental attention, That whirlpool gets enough water and it evens up. And the sense of discomfort, you didn't want it to go, you wanted to study it. You were allowing it to exist as it is, being childlike, curious about it. And before you finish investigation, it's gone. That's a byproduct. Not because you resisted it hard enough and you persisted in the resistance and you were successful. No, quite the opposite.

The moment you stop resisting it, it evens up. It's almost as if water, which is life, which is the emotion, which is everything, which is love, kind of evens up to the level. When it is needed, it will flow there and it will even up. So the sense of discomfort, the sense of void, the sense of incompleteness, dissatisfaction, that sense is an invitation to bring the attention where it is needed, where it is required. And it happens without the effort and without pain and without resistance and without self-sacrifice. And from that evenness, you may still be improving, you may still learn skills, you may still try to be tried.

Trying is a pattern. If you were brought up in a family that values compassion or love or kindness you will naturally progress just like the eagle which is flying better and better with every flight just like the cat I Am That Ramana Maharshi I Nchagiri Dzogchen Veda Veda presence Mahavakya I Am That, Ramana Maharshi, I Nchagiri, Dzogchen, Veda, Veda, presence-awareness, Mahavakya. S&M aficionados. What is it? S&M aficionados. Afici... Aficionados. Ah. So the masochistic aficionados. That is exactly what I meant, yeah. But on another matter, actually reverting to what we were speaking about earlier, of course we don't really know whether spending years in samadhi may have something to do with the I am a person who is a part of the human race.

This story is about producing those saffron robes. You get the cotton cloth and you dip it in the saffron dye and you hang it out in the sun and the sun shines down and does his or her best to take all the colour out and just about manages it. Just a slight little bit of colour left in, the sun couldn't get rid of. And then you dip it again and you go through the same process. And each time there is more and more color. The saffron is becoming colorfast. Now Patanjali's sutras which have us dipping into samadhi is likened to dying the cotton I Am the One, I Am the One.

Everything is an embodiment and expression of that brilliance, of that fantastic unthinkable intelligence. So you're totally right, we don't know why and what anything happens for in a broader scheme of things. Even worse, famines and viruses can have the greater influence on the collective awakening or the suffering increasing, decreasing. But I love those stories because, first of all, stories are babies of the absolute, as much as the trees and stars. They are all beloved children of that godliness or that love. And the more energy or love in the story, and especially when you talk about the saffron robes and the sun and all that dance, how much attention, how much energy, how much life going through that process.

Beautiful. And the impact the whole story would have on people. This is the way to love life, to actually appreciate all those aspects. Because, yeah, you're right, the guy sitting in Samadhi for 25 years, what would that affect on the cosmic scale, the whole collective consciousness? If we go with the story that the collective consciousness is greater than the consciousness as one, Because even that is a story. I can say the whole manifested world appears within me, with all the stories, with you, with everyone else. And that's just one cosmic consciousness. And hearing the stories, feeling they touch your heart, oh my God! And still knowing that yes, maybe it is, maybe it isn't.

The open mind, maybe it is so, maybe it isn't. It's said that the Vedas were cognized by groups of rishis. I don't know how many, possibly five. But one of them, well four of them or whatever the number is, were in the deepest possible samadhi. And one, the scribe, was just not quite so deep. And he relayed what was coming through the other rishis. And that gave us the immortal Vedas. Wow, beautiful. Beautiful. You want to say something, Fred? I feel like Bob is in that state all the time, even with his eyes open. He doesn't have to sit there. He can still move and act in the world.

It's not like they have to just sleep in the cave to maintain that state. And then the other thing is like that analogy where they dip the thing to get the saffron. It's kind of like a taste of that state. But then you get drawn back into the world when something annoys you or irritates you. So you get taken away. So that's kind of like the sun taking the The practice is to fall in love with the truth of who we are all the time and not get drawn back to objects. Yes, that's a wonderful way you actually read that analogy. That's gorgeous. The whole thing with the state of samadhi and the being in any state is you are in it too.

You may get distracted occasionally by thoughts and mostly the narrative about me, the self-obsession, but because it is natural state and it's always there and nobody can deny their own existence, their being. Look at those cats, they are, they're existing, they are conscious about their existence, they're not asleep or in coma. So that state is underlying everything. It's not even a state, it's a pre-state or pre-sensory presence. So it is inherently ours right from the start, which there is no start, there's no beginning, no end. So the whole thing about nonduality is to recognize, acknowledge and give the credit where credit is due. That life which is leaving you, that life which makes you see, hear, taste, touch, smell, is there all the time.

You're seeing, you're hearing, you exist, you are conscious. This is the samadhi, but now on the natural state. But now attention moves within it and attention goes into a problem, goes into the stories about, oh no, I'm not good enough, I'm not there yet, I have to practice more, I have to become cleaner, or vasanas and sanskaras, I have to dissolve them, or I have to do that. Those are all stories in the head. Those stories appear on that screen of pure presence, pure existence. Now, questioning those stories, or disbelieving those stories, or loving them for what they are, just stories, just distractions, brings back the witnessing of that witnessing, the witnessing of what's happening.

There are feelings arising, there are objects arising, there are thoughts arising, stories arising. In between them there are stories that I'm not good enough or I have to practice more or I'm not there yet, Bob is there but I'm not. Those are all stories because you are as alive as everyone, as Bob, as Buddha, He's not around, but Buddha is just like Christ, it's a name for consciousness. Siddhartha is not around, or Jesus is not around, but the consciousness, the pure consciousness is always here. It's just that this consciousness is being overlooked because it is too obvious. It's so undeniably obvious that for the mind it is nothing.

So nothing is there all the time, but it is not a no-thing, it is not a nothing like a void. The existence is not a thing. You can't grasp it, you can't put the circumference around it. But you can't deny it. You exist, you know that you exist. There is existence. So this existence is the natural state. Now, how much attention goes to that pure existence? Mostly zero. Maybe in meditation when you manage to catch the gaps between the thoughts. So, people say, okay, then we have to keep meditating. No, it's actually enough to acknowledge that existence of consciousness and then notice everything that comes and goes as everything that comes and goes and then everything that shows up is not that important.

It is just the passing phenomena in consciousness. Where the attention is going, oh, that's a nice-looking girl, oh, no, I don't have enough money for bills, oh, I'm sick, whatever. This is where the attention is traveling. But attention can travel only because there is that plain screen of pure being. And acknowledging that plain screen, even twice a day, just for one quick moment, when you just, something changes, I am, hmm, okay. And now the thoughts rushing to the head and again it's trapped in the thoughts, trapped in the story, blah, blah, blah, blah, blah. And then another moment, oh, I'm awake now. These are the moments when for a moment you just acknowledge whatever is as it is, as it appears.

And then, of course, the attention will be stolen because, again, we've practiced it for all our life, to give most of the attention to the mind. But there is a nice little sweet little exercise which I used to love doing before I even met Bob, But when I met Bob he even reinforced it. The seeing, hearing, tasting, touching, smelling. Just a practice of practice, it's not really a practice, it's just a movement of attention being distributed a little bit more evenly. Because we habitually focus into hearing the narrative, the commentary and interpreting whatever it says Now taking that attention down to what presently happening Narrative is always future past not here not there shouldn should something that doesn't really happen.

And now, in the body, there is a seeing happening. That's the filtration, what I started to talk today, that, you know, the pure being filtered through the eyes becomes the field of seeing. So that seeing is immediate, it's here, it's right now. Follow that seeing back to where it begins. What is there that is seeing? Seeing starts, you know, this field of seeing, it starts somewhere, what's there? What's there? Nothing. Nothing is seeing, yet it is seen. The seeing is happening. So now the same hearing, like you hear the noise there, the tram just passed, Translation That's what we were told. Also, when you close your ears, the hearing diminishes.

So yes, the instrument has something to do with it, but does it actually generate the sounds? Does my ear generate the trump passing? No, it's only the instrument. But what is that hearing? Where does it originate? How it relates, translates the whole world, the whole space into the sounds? That's amazing and that's immediate. Anywhere you are, when you're walking, you're driving, you're talking to someone, you can always acknowledge a couple of background noises. And that attention that goes to that immediate, present background noises is the same attention that is going to be pulled out from the drama of the narrative. Because you only have limited amount of attention.

You only have the processing capacity of up to 60 bits per second or something. So now suddenly that attention is processing something else, background noises. So the yapping in the head is gone, it doesn't get attention. Is that what your Richard was saying? That's the pattern which is being ignored, the thinking pattern ignored. Now the pattern that is being observed is the hearing and that's present, that's immediate, that's happening right here right now. Same with the body, feeling the back, feeling the face, feeling the muscles, the tension, Feeling the lips touching each other, feeling the butt on the chair, just feeling, feeling the breathing, just immediate happening.

That takes the heaviness out of the narrative away, that diminishes the suffering because now we are with present happening, not with the drama as much, because we are using that wave of attention. And again, it seems like it is a practice and who would be doing the practice? Well, the answer is obvious. The life. There is no one else to do anything. There's always life. If life is moved to follow the pointer, the life will follow the pointer. And what will happen in narrative? The credit taking will happen. I did it. I do the practice. But whatever, let the narrative do its job. That has its function as well.

Even the narrative, As I explained the negative narrative, every narrative is an evolutionary tool that is brilliant and is to be totally appreciated. It's just that when we unconditionally believe it and the full attention goes and gets trapped in it, that narrative which constitutes me not good enough, It's full of resentments or void or anger or whatever, unresolved, unfair or whatever. That is when the suffering... Yes, in nondual circles it's fashionable to blame the mind, but of course if the mind is totally responsible for seeking, This of course applies to the Buddha as well. Absolutely. Yes. But surely this Durka, Dukkha, the unsatisfactoriness may not be wholly arriving in the mind but The self, the overarching self, recognizing that in an aspect of it there is something missing.

Yes, yes. And it actually reports the truth, you know, like if there is an identification as anything less than totality, than magnificence of that brilliance, intelligence of life, the narrative is totally right. You're not good enough. Of course you're not good enough as the fragment. Of course you're missing the whole rest of it. If you think you are the little body or little mind, incomplete, having very limited skills and talents and not having the absolute totality, if you are not the life that expresses through the greatest singers or musicians or authors or whoever, that they are all happening within your consciousness, but you think they're separate, Of course there will be a sense of void and thank God for that, otherwise you would never question.

So this is all in a greater scheme of things is that brilliance shining out wherever you look. It just a question can you see that Because if you know this is that intelligence of life you can actually find that brilliance you can find that phenomenal arrangement in every situation and you're recognizing the reflection of your own self. Because you are that totality, this is who you are, this is your essential nature, that sophisticated body, That life full of suffering, that life full of injustice, the stories that show up in every... Like imagine how many stories would have been in one body throughout the lifetime. And stories about other bodies having their own stories.

Incredible, what an incredible creativity. And all those stories come with images, with feelings. All those stories are reflected, you know, in the body. If this is a sad story, there will be a sad feeling. And then eventually if the sad story in the sad body will persist for too long, the chemical reactions will cause the disease, will cause the sickness, will cause the cancer or whatever it is. And that doesn't, it's not to say that it works reverse as well, because to have the disease you don't need just a sad thought, you need thousand other elements. You need the whole universe collaborating. It's not that sad thought causes cancer.

Cancer is a result of sad thought. Cancer can be a result of thousands of other things. Perhaps you need the sad guru to come to you. Sad guru with the sad thought. I think the sad guru is a pretty happy guru. I saw him for a couple of 20-minute talks and he was delightful. He was great fun. One of the Gnostic Gospels, when you were one, you became two. Now, what do you do? Yeah, when you become one. I think that was a really, really nice quote. I don't know if I will remember it properly. From Tao Te Ching, or some of the Taoism quotes, that the one is a reason for two, and the two is a reason for three, and the three is a reason for ten thousand things.

But in the same disclaimer it says that we can't find the beginning or a reason for that one. There isn't one. You can't even say it's one. It is the appearance. But once it appears, it has to appear as two, because otherwise it wouldn't appear at all. We couldn't have this conversation. We couldn't. Yeah, the appearance has to be dualistic, because even, I think I was maybe mentioning it last time, I'm not sure, the analogies, the beautiful, brilliant analogies about the wave and the ocean, they won. They both water, wave and the ocean, they both water, they won. They appear as two, the waves sticking out.

The The essence, the pure gold. But would there be gold if there wasn't a space in which the gold appears? Would there be an ornament? The ornament has edges, so there has to be something outside of it, otherwise there is no appearance. So there have to be two. It's one and it's not even one. It's a potential, potentiality. And out of that potentiality the duality comes up. And the duality in no time becomes ten thousand things. They call it ten thousand things, but it's infinite, infinite, you know, the zero and the infinite is of course only a theory because it can't be processed by the mind.

But it can be relatively, you know, like relative zero. We have zero apples on that table. Zero is functional relatively, but absolutely is unimaginable. Like temperature also we have the zero that is kind of a relative zero. So the mind can only work within the frames that you put on it, up, down, you know, just in between, of course, the movement. But that potentiality, that one, which is not even a one, is stillness. It's like one could say the electricity is the movement and it is just the potential there. And when there is no electricity, when the movement stops, when there is no flow, there is zero.

Like one could say, you know, like the way computers operate, zero, one, zero, one, there is a simple impulse or signal, there isn't. So that's the duality. But really even the zero is not zero because there is a potential of movement. Even the stillness has the potential of movement and this is one. This is what we call one from which the two, the three. The three we have the beautiful divisions in that sattvic whatever was the active, the passive and the neutralized. All three forces in Gurdjieff's teachings, they always bring into a beautiful model, so the elements like Bob is saying, fire, water, space. You know, all those simplifications bring down the whole appearance into a handful that you can process and you can recognize that handful.

So now it becomes easier less engaging But it is not to overlook the 10 things It is to love and appreciate the 10 things It just to take the importance Go for it I noticed that there is a peacock feather up there Kat so are you going to give us a shaggy pat before we leave I love you. Yes, the peacock feather was a gift, a birthday gift. I'm gonna show, is it here? Yeah, is it here? Let's see. There? Yeah, it blends in with the rug. Blends in with the rug. That's a gift that Bob got from Bicycle Tony. Peacock. Peacock, beautiful. They're new, aren't they?

Yeah, they're gorgeous. Peacock also is what Bob often uses as the analogy of the brilliance of life. When he is talking about the egg and the yolk of just an ordinary shell and the egg and the yolk and the white sitting there. The Are we? Yes, we are on time. Oh, you have some comments? No, I'm just saying you have a lot of comments from the internet. So, do you want me to read them now before we go? As we are over time. Yeah, you can maybe select ones that you don't have. I've done this to thank you on Good Morning. No, no, no, I don't read those.

There have been a lot of comments. So, you know, the one that's popping in my mind, I guess, is Amaranth said there's three types of samadhi because a lot of this talk today was about samadhi. Saviksplah means artificial suppression of mind. Nirvikalpala means mind is temporarily dissolved like deep sleep but again comes back. Sahaja is a natural complete extinction of the mind but never comes back. This is according to Ramana Maharshi. My question, I guess, at least about that comment, that mind, complete extinction of mind that never comes back, what is mind? I mean, isn't it a thought? So if you're saying, if Ramana is saying there's a complete extinction of mind, isn't that a thought being expressed?

A mind, how could you say that without a mind? How could anybody have a mind that's completely extinct and then have words that's like, because that's, to me, I don't get that. But just saying, I don't understand that. I also don't understand Ramana Maharshi's enlightening the cow when he said, oh you are now free, he's liberated the cow. And I love Ramana, I do, I really love him, but there's some things I just like, that implies there's a little, he had some beliefs, a few, that were, not that he She was amazing or anything. There were other comments here. Bill liked your story about awakening to the tea.

He said to be totally immersed in the moment leaves no space to question. Julia says, yes, Kat Adamson, I love what you were saying shining a light and allowing the energy is when I see the most profound shifts in my clients. Love all of it or none of it. Amaranth says, I asked Bob what it feels like for him when he walks around and he said, I feel like you. Amaranth said, Beautiful cat, all words and thoughts can't describe the indescribable even self too. Amaranth also said, Here is everywhere, now is eternal. Thought makes it limited. Ha ha ha. Tanya says, Seems like attention on stories fuels them.

I would agree with that. What is wrong with right now if you don't think about it? Doubts are only thoughts. Thank you all for re-minding of the actual experience is just happening, flowing beautifully, so much peace, love and happiness appearing now. That's beautiful. Amaranth says beginning is end, end is beginning, just cancel each other. Jane says thank you so much, love to you all. Now we get more love messages. Amaranth says Mind takes shape externally and thoughts internally with desire. No desire, no shapes or thoughts. Even if they're, they don't, sorry, there doesn't matter, you know them as false. This is a Nisargadatta quote. And Ben just comments, I've come in late, sounds like a fascinating discussion.

I'll go into meditation now and listen to the replay later. And let's see if I missed anything. There's a quote I guess from Cha, it says, wherever you see name and form it's a dream. That's Papaji. Beautiful. And I think we're done for the day and I'm rushing to see Bob. So thank you again everyone. Thank you for the, yeah, thank you for being here and thank you for the comments for everyone who Thank you for your time.